Annotations on the New Testament

Annotations on Chap. V.

[ a] V. 4. Become of no effect ] 〈 in non-Latin alphabet 〉 , saith Phavorinus; the word signifies according to the notion of 〈 in non-Latin alphabet 〉 , whence 'tis compounded, frustration, annullation, evacuation, abolition; and so 'tis applied to the Law, 〈 in non-Latin alphabet 〉 , the Law is annulled. In a sense not far from thence 'tis used Rom. 7. 2. when 'tis said, that the husband being dead, the wife 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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 burdens, ye receive no benefit or virtue from Christ, or the second Covenant (all one with Christ ) shall profit you nothing, ver. 2. and 〈 in non-Latin alphabet 〉 , in the end of this verse, ye have fallen from, disclaimed all right or title to the Gospel, or second Covenant, that of Grace.

[ b] V. 6. Worketh ] 'It is not amiss in this place to set down the particular notion of 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , were wrought, or consummate, or perfected, in our members, that is, the motions and inclinations were brought to act and habit. So 2 Cor. 1. 6. 〈 in non-Latin alphabet 〉 , salvation which is perfected, or consummate, by patient enduring. So 2 Cor. 4. 12. 〈 in non-Latin alphabet 〉 , &c. death is wrought in us, as it appears by the Context 〈 in non-Latin alphabet 〉 , we are delivered to death, v. 11. So Ephes. 3. 20. 〈 in non-Latin alphabet 〉 , according to the power which is wrought in, or among, you, parallel to Col. 1. 29. 〈 in non-Latin alphabet 〉 , according to the force, or act, or virtue which is wrought in me. So 2 Thess. 2. 13. of the word of God, 〈 in non-Latin alphabet 〉 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 mystery of iniquity 〈 in non-Latin alphabet 〉 is made, or wrought, or (as in the Present tense) is in fieri, agitur, saith Castellio, agreeably to that of Hesychius, 〈 in non-Latin alphabet 〉 , is prepared to enter, to disclose itself to the world. And so here 〈 in non-Latin alphabet 〉 , faith perfected by charity; so the Syriac reads it, and so Tertullian, Perficitur per charitatem fides, contra Marcion. l. 5. directly parallel to that of S. James ch. 2. 22. 〈 in non-Latin alphabet 〉 faith is made perfect by works, as an habit by the effects or fruits. To which purpose it is observable that in Clemens Alexandrinus Strom. l. 4. 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , are put as phrases of the same importance. There is one only place behind, where this word is used, that of Jam. 5. 16. of the righteous man's prayer, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , of which what is the direct importance will not perhaps be easily resolved, but yet there is little reason to doubt but that it is in the Passive signification also. To which purpose it will be observable, that one other notion of the word there is, which is ordinary among Ecclesiastical writers, for one that hath received afflation from some Spirit, evil or good. Thus (among many other examples, ) in the Author of the Ecclesical Hierarchy, when there are repelled from the Sacrament 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , &c. there saith Maximus the Scholiast, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , they that are acted by unclean spirits. Why it should not be taken also in a good sense, for those that are acted by good spirits or the Spirit of God, there is no reason imaginable from the nature of the word, only 'tis true the most frequent use is of those that are possessed by the Devil ( 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , saith Pachymerius the Paraphrast of that Author of the Ecclesiastic Hierarchy p. 136.) but yet in the Apostle 1 Cor. 12. 6, 10. 〈 in non-Latin alphabet 〉 is used of the charismata or extraordinary gifts of the Spirit of God: and so saith Phavorinus, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , of which the gift of healing (and doing that only by praying and anointing,) being one, in those times, 'tis possible enough that 〈 in non-Latin alphabet 〉 may be that prayer of him that hath that gift of healing, and consequently that which is thus formed by afflation of the Spirit (for that the word belongs not only to persons so acted by any spirit, but to actions that are so produced, appears by the use of the word in Justin Martyr, in Dial. cum Tryph. p. 87. where speaking of Magicians, he saith, they were 〈 in non-Latin alphabet 〉 , carried captive by the devil to all wicked diabolical actions ) which is here accordingly joined with the gift of healing, & therefore called 〈 in non-Latin alphabet 〉 v. 15. the prayer of faith, viz. of that faith which is mentioned 1 Cor. 12. 9. which enabled them to work cures, 〈 in non-Latin alphabet 〉 to recover the sick, as there it follows, or which 〈 in non-Latin alphabet 〉 here, availeth much, that is, miraculously, or as much as Elia 's prayer for rain or fair weather did, in the next words. To that which hath been thus loosely said of this word, may be added by way of appendage the words of Hesychius in his Glossary, 〈 in non-Latin alphabet 〉 . In which 'tis clear, as in the greatest part of that book, that there is some corruption in the copy, I suppose from some decays in the MS. from whence 'twas printed. 'It is possible there might be some Lacuna in the parchment which might take away part of the words in the midst of this, which he that printed it was fain to repair by conjecture, and therein might mistake. And then this other form of words I shall only propose (in stead of that which we now read in the printed book) 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , supposing that the word 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 were so either blotted or eaten out, that there remained nothing of them but thus much— 〈 in non-Latin alphabet 〉 — 〈 in non-Latin alphabet 〉 . If this conjecture be not too wide, then this Glossary will clearly afford the several notions of this word 〈 in non-Latin alphabet 〉 in the latitude, viz. that it signify two things among sacred authors, first 〈 in non-Latin alphabet 〉 as Pachymerius rendered it, (and 〈 in non-Latin alphabet 〉 , which is all one) a person possessed with the Devil, or that had some afflation, and secondly, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , wrought, or consummate. One thing only more will be observable in this verse here to the Galatians, that by comparing it with other parallel places ch. 6. 15. 1 Cor. 7. 19. it appears that 〈 in non-Latin alphabet 〉 faith consummate by charity, is all one with 〈 in non-Latin alphabet 〉 , the new creature, in one place, and 〈 in non-Latin alphabet 〉 the keeping of the commandments of God, in the other, as indeed charity is the fulfilling the whole law, of all the moral law, together with the superstruction of Christ. Agreeable to which is that of Marcus Eremita 〈 in non-Latin alphabet 〉 , Every grace is given in baptism, but 'tis perfected (as 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 is all one) by performing of the commandments.

[ c] V. 12. Cut off ] 〈 in non-Latin alphabet 〉 here, and in the Canons of the ancient Councils 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , are all expressions of Excommunication of the highest degree, answerable to the shamatha among the Jews (see Note on 1 Cor. 16. d.) and consequently here the 〈 in non-Latin alphabet 〉 , I would they were cut off, is an expression of a menace or threatening of Excommunication, an Apostolical denunciation, that they that do not mend this seditious, schismatical humor, shall be cut off: or if the 〈 in non-Latin alphabet 〉 be but a wish, it is then because he discerned so much of the obstinacy of the evil humor, that he thought this would not be likely to cure, but exasperate it, or because he saw his authority contemned among them. As for that other notion of 〈 in non-Latin alphabet 〉 which S. Jerome and others seem to refer to, in relation to the matter of these men's disturbance, viz. that about Circumcision, which they would impose upon all Christians, Si putant sibi hoc prodesse, non solùm circumcidantur, sed etiam abscindantur, 'tis somewhat too light to be affixed to the words of the Apostle.

[ d] V. 20. Witchcraft ] Among the practices of the Gnostics 〈 in non-Latin alphabet 〉 sorceries are here justly reckoned (see Note on c. 3. a. and Rev. 9. 21. and c. 21. 8. and 22. 15.) And the grounds of that are clear, not only by the founder of them Simon, who was a Magician, but also by Menander his successor, who was such also; see Euseb. l. 3. c. 〈 in non-Latin alphabet 〉 , He was not inferior to his master in magic, but more vainly profuse in his portentous undertakings and assuming to himself to be sent for the saving or delivering of men from the invisible 〈 in non-Latin alphabet 〉 or angels, 〈 in non-Latin alphabet 〉 , as he calls them, taught that no man could escape out of their power but he that was brought up • n the 〈 in non-Latin alphabet 〉 magical skill, and by the Baptism by him delivered to them, of which they that were vouchsafed to partake, he promised them eternal life here in this world, without any danger of death or old age. Of this Irenaeus hath spoken at large, and Justine Martyr hath given this account of it. See 2 Tim. 3. 7, 8.

CHAP. VI.

1. BRethren, if a man be overtaken in a fault, ye which are [note a] spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.]

[Paraphrase] 1. When any Christian falls into a fault, you that are the governors in the Churches shall do well not to exercise too great severity on him, but either to regain him by friendly advice, or else upon sight of his contrition restore him to the peace of the Church again, considering how possible it is, that thou also thyself mayst fall into the like sin in time of temptation. See Jam. 1. 13.

2. Bear ye one another's burdens, and so fulfill the Law of Christ.]

[Paraphrase] 2. Ease one another as much as ye can, as in a building every stone assists the next, helps to bear the weight that lies upon it, and contributes its part to the support of the whole fabric, &c. and lay not weight on one another by censuring and aggravating of other men's crimes, for so charity requires, which is the sum of the Law, ch. 5. v. 14.

3. For if a man think himself to be something, when he is nothing, he deceiveth himself.]

[Paraphrase] 3. And, because of the assuming, haughty Gnostics among you, I shall add, that if any man think highly of himself above other men, that man first, is nothing, his opiniating is an argument of it; and besides secondly, he brings danger upon his own soul by this error, falls into censuring and contemning of others, and into many dangerous sins by that means, and so cheats himself, and persuades no man else, but becomes ridiculous by his vanity.

4. But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.]

[Paraphrase] 4. But let every man so prove and examine his own actions, as to approve them to his own conscience and to God (see Rom. 2. note. f.) and then he shall take comfort in looking on himself absolutely, (and not only in comparison with others, whom he judgeth to be inferior to him,) and discerning how he is a better Christian today then he was yesterday.

5. For every man shall bear his own burden.]

[Paraphrase] 5. For you shall answer for no man's sins but your own, and therefore need not busy yourselves about other men's actions, but only your own.

6. Let him that is taught in the word communicate unto him that teacheth in all good things.]

[Paraphrase] 6. He that receiveth the benefit of spiritual instruction from another, ought to be very liberal and communicative of all that he hath to that persons wants.

7. Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he reap.]

[Paraphrase] 7. And in this, as in all other acts of charity, especially of piety toward those that are employed by God, let a man resolve, that as he deals with God, so shall God deal with him: as a man's course of life is, so shall he speed at God's tribunal.

8. For he that soweth to the flesh, shall of the flesh also reap corruption: but he that soweth to the spirit, shall of the spirit reap life everlasting.]

[Paraphrase] 8. For as he that makes provision, and lays out all his care and wealth for the feeding his own carnal desires, shall thereby bring loss and ruin to himself; so he that liveth according to the Gospel rule of liberality and charity to others, ver. 6. and lays himself out in works of piety, &c. shall thereby inherit eternal life.

9. And let us not be weary in well doing, for in due season we shall reap, if we faint not.]

[Paraphrase] 9. And in duties of charity, &c. which have promises annexed to them, let us not be discouraged, though we meet not presently with our reward; For as if we fall off, we shall lose all our reward, even for that which we have hitherto labored, so if we hold out constantly, we shall be sure to have our reward in that season which God sees fittest for us, whether in this life or another.

10. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.]

[Paraphrase] 10. This is sufficient matter of encouragement to us, to make use of those abilities that God hath or shall give us, and accordingly to express our liberality, and beneficence to all men, but especially to those that are of the family of the Gospel, and take pains continually in the work of the Lord (in Apostleship, &c.) and whose lot is the Lord, who preaching the Gospel are to live by it in all reason, see v. 6.

11. You see how large a letter I have written unto you with mine own hand.

12. As many as desire to make a fair show in the flesh, they constrain you to be circumcised, only lest they should suffer persecution for the cross of Christ.]

[Paraphrase] 12. They that desire to appear Jews, and comply with them, and not to be persecuted by them (for the Jews out of zeal to their law did then persecute the Christians) will needs have you circumcised, that by that means they seeming earnest for Judaism (not Christianism) may escape persecution from the Jews, see note on Rev. 2. b.

13. For neither they themselves who are circumcised keep the Law, but desire to have you circumcised that they may glory in your flesh.]

[Paraphrase] 13. This, 'tis clear, is the ground of their practice, and not any conscientious persuasion of the obligingnesse of the Law; for they do not themselves observe the Law in other things, perhaps not in that of circumcision (see note on Rev. 2. e.) but that they may make a fair show that way, by being able to say that they have made you observe the Judaical law, they force you to be circumcised, &c.

14. But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.]

[Paraphrase] 14. Such complyances and such boastings as these God forbid that I should ever make use of, or of any other, but only that one matter of true boasting and rejoicing in my sufferings for Christ, in my constancy to the Christian religion and discipleship, by which the pleasures and honor and riches of the world are become lifeless and untempting to me, and I in like manner lifeless, mottified to the world: and therefore as I profesie not to be wrought on by those motives with which your Judaizing false-teachers are moved, so I would not have you cheated by them.

15. For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but [a new creature.]

[Paraphrase] 15. the renewed regenerate heart, c. 5. b.

16. And as many as walk according to this rule, peace be on them, and mercy, and upon [the Israel of God.]

[Paraphrase] 16. all renewed regenerate persons, which, whether circumcised or no, are equally the people of God, and acceptable in his sight.

17. From henceforth let no man trouble me, for I bear in my body the marks of the Lord Jesus.]

[Paraphrase] 17. For the time to come, I should be glad if they that are Christians, or would be esteemed so, would not cause trouble or vexation to me, for I am now otherwise employed then to need that trouble, and have greater evidence of my being a servant of Christ, then to doubt of the sincerity of the discharge of my office, and my acceptance with him, howsoever I am looked on by you; for I have on me those afflictions which are marks and notes of a servant of Christ, and which testify me to belong to him, and that 'tis not long before he will seise me as his own peculiar.

18. Brethren, [the grace] of our Lord Jesus Christ be with your spirit. Amen, Unto the Galatians, written from [Rome.].

[Paraphrase] 18. the favor and loving kindness

Annotations on Chap. VI.

[ a] V. 1. Spiritual ] What is meant by 〈 in non-Latin alphabet 〉 the Spiritual here, may appear by what hath been said of the word 〈 in non-Latin alphabet 〉 Spirit Luk. 9. d. which signifies not only the Spirit of God, whereby men are reformed, and the deeds of the flesh (in the precedent chapter) mortified, but also the 〈 in non-Latin alphabet 〉 , the powers and gifts, which were bestowed on men in the Church, in order to Ministerial functions or offices there. And that 〈 in non-Latin alphabet 〉 Spiritual are here thus to be understood in proportion to, and by Analogy with, these, may be guessed by the severals which here follow: first, the 〈 in non-Latin alphabet 〉 , Spirit of meekness, which these Spiritual men are to use. This clearly belongs to the power of the keys, vested in the Governors of the Church, and is therefore set opposite to 〈 in non-Latin alphabet 〉 the rod 1 Cor. 4. 21. where as coming with the rod, evidently signifies proceeding to discipline, to Censures of Excommunication, so coming in the Spirit of meekness, (and 〈 in non-Latin alphabet 〉 , disciplining in meekness, 2 Tim. 2. 24.) is admonishing those meekly that have offended, (and to whom that method of fraternal reprehension is first necessary) as perhaps also admitting to repentance and absolution those that have reformed upon the infliction of the Censures. And accordingly this Spirit of meekness here is this milder part of the Apostolical office, which is to precede the more severe; (and to prevent it if, it be possible) first, Admonitions and Reprehension, which if they prevail, there is no need of proceeding any farther; and secondly, an easy admission to penitence, (in case the Censures have passed upon him) without proceeding to any higher degree of Censures, as in case of obstinacy might be seasonable. To this second the word 〈 in non-Latin alphabet 〉 may incline, which we render Restore, but signifies properly to put in joint any member of a body which is dislocated, and so it fitly belongs to the restoring an Excommunicate person to the society and peace of the Church; but yet not only so, but signifies also to recover the offender to a sense and reformation, be it by admonition, reprehension, or any such milder means, see Note on 2 Cor. 13. c. And the doing of this being proper to the Governors of the Church, it follows, that these be here meant by the Spiritual.

[ b] V. 11. How large a letter ] What 〈 in non-Latin alphabet 〉 signifies, Theophylact hath expressed his opinion. S. Paul, saith he, was accused to preach in other places for the observation of the Mosaical Law, contrary to what this Epistle contains. This forced him to testify, what here he saith, under his own hand, that he did no where preach for the Law, c. 5. 2. and c. 6. 14. And therefore, whereas his other Epistles were oft written by an Amanuensis, and only the salutation with his own hand, yet here, saith he, he was forced to write all himself, and that, as he will conjecture, though he was not very well skilled in writing, 〈 in non-Latin alphabet 〉 , saith he: And this, as he thinks, is noted by 〈 in non-Latin alphabet 〉 is by Hesychius rendered 〈 in non-Latin alphabet 〉 , not how long, or how great, but of what manner, what sort, noting the quality rather than quantity. And 〈 in non-Latin alphabet 〉 are letters, meaning the letters of the Alphabet, and not so properly an Epistle. And accordingly, saith Theophylact, 〈 in non-Latin alphabet 〉 , it is not to denote the length or magnitude, but the deformity, of the letters, or characters, in which this Epistle was written, S. Paul being necessitated to write it all with his own hand. But now, granting, as we have reason, this to be the right notion of the single words, yet there is no necessity either this should be thus applied to the illness of the character, or enlarged to the writing the whole Epistle with his own hand: that is not so much as intimated in any other place, or in any ancient record, and this one place cannot conclude it; for 〈 in non-Latin alphabet 〉 notes the sort or kind of the hand indefinitely, not defining what it was, save only that it was such as was known to be his. For so 2 Thess. 3. 17. the writing the salutation (some few words in the close) with his own hand, was, saith he, 〈 in non-Latin alphabet 〉 , the token in every Epistle, that by which it was known to be his. And so if here it be supposed, that the whole Epistle were written by an Amanuensis, as far as to c. 6. v. 11. and then the pen taken into the Apostles own hand, and used by him to the end of the Epistle, he may well begin thus, 〈 in non-Latin alphabet 〉 , you see and know with what kind of letters I have written, you know the character, that it is my own hand, under which it is that I testify all that is before written in the Epistle, particularly that which is in answer to the calumny against me, as if I preached circumcision, &c. in other places, which I have assured you, and demonstrated by my persecutions from the Jews, that I do not; and to this purpose I here add again, under my own hand, a character of your Gnostic seducers, v. 12, 13. and the profession of my own opinion and practice, v. 16, 18. and again an evidence of my doctrine and practice from my sufferings, v. 17. And thus the whole difficulty is sufficiently explicated without imagining anymore. Or if the 〈 in non-Latin alphabet 〉 I have written be thought to conclude, that he had written that which went before, and so the whole Epistle, I answer that it is possible he might, but not necessarily to be concluded by that form of that word; because if we still restrain it to these last verses, this will have perfect truth in it. For when he saith, 〈 in non-Latin alphabet 〉 ye see, he must needs refer to that point of time wherein his Epistle should be received and read by the Galatians, and then 'tis certain that 〈 in non-Latin alphabet 〉 I have written will be as true of the last verses, as of the former part of the Epistle. And so that difficulty is removed also.

CHAP. I.

1. P AUL an Apostle of Jesus Christ by the will of God, [to the saints which are at Ephesus, and to the faithful in Christ Jesus;]

[Paraphrase] 1. to the society of Christians which are under the chief Metropolis of Asia, Ephesus, and which do still adhere faithful and constant to Christ, in despite of all the temptations to the contrary.

2. Grace be to you, and peace from God our father, and from the Lord Jesus Christ.

3. Blessed be the God and father of our Lord Jesus Christ, [who hath blessed us with all spiritual blessings in heavenly places in Christ:]

[Paraphrase] 3. who hath called us to Christianity, and thereby afforded us, as many as have received the faith, and live in obedience thereto, all things in great abundance which may tend to our spiritual and eternal good:

4. According as he hath [note a] chosen us in him, before the foundation of the world, that we should be holy and without blame before him in love;]

[Paraphrase] 4. Agreeably to what before the creation of the world he had determined in his decree of giving of Christ, viz. to call men from vicious living to Christianity, and sanctity, and purity of life, such as he will accept of, coming from the sincere love of him, and of our brethren;

5. Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,]

[Paraphrase] 5. Having in his eternal purpose of mercy appointed his Son to be preached unto the world, and that as many as received his message, obeyed his commands, should be received by way of adoption into the number of his children, and live lives of obedience, of holiness and purity unto him; A mercy attended with very rich advantages, all which have accrued to us, not from any merit or desert of ours, being supposed sinners and enemies unto him, but only from his free goodness toward us, which was pleased so to determine it.

6. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved:]

[Paraphrase] 6. And this tends emnently to the setting forth th • exceeding luster of his mercy towards us, or of the Gospel, revealed to such unworthy wretches, (see note on Heb. 13. c.) whom in Christ, the son of his love, he hath received graciously, as many as perform obedience unto him:

7. In whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace,]

[Paraphrase] 7. Having by that precious ransom paid for us, the blood of that dear Son of his, afforded us captives to sin a way of freedom, viz. a free pardon for all our past sins, upon our present repentance and renovation; a work of the abundant favor and bounty of almighty God,

8. Wherein he hath abounded toward us in all wisdom and prudence,]

[Paraphrase] 8. Wherein also his infinitely wise disposal hath eminently appeared in this (of all others) most probable and powerful means of bringing home sinners to new life and bliss.

9. Having made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself,

10. That in the dispensation of the fullness of times, he might [note b] gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him:]

[Paraphrase] 9, 10. Having now by the preaching of the Gospel to the Gentiles also manifested to us that secret will of his, of which there can be no cause or motive rendered, but his own free mercy and purposed resolution, which till now hath been kept as a mystery (no man imagining that God ever intended any such thing.) but which he had long since proposed to himself, and referred in his wise dispensation to be performed and delivered out at this season, in these last and worst times, when the sins of men being advanced to such an height, it might rather have been expected that God should proceed to execute vengeance on them. This, I say, which was the just time that God had resolved on for this purpose, to gather together his dispersions, as it were, and to unite all in Christ, to bring into the pale of the Church a whole world of believers, the very Gentiles, (see note on Col. 1. c.) all discrimination being removed by Christ through his death and resurrection:

11. In whom also we have [note c] obtained an inheritance, being predestinated according to the purpose of him who worketh all things according to the counsel of his own will,]

[Paraphrase] 11. Through the same Christ I say, by whom we Jews have had the will of God revealed to us, now above all that we ever had before, the Gospel being first preached unto us, Act. 3. 26. and those of us which have believed, taken possession of, as of a patrimony, or portion assigned and set apart to God, to serve him in holiness, according to the secret counsel of him, who had long since decreed and determined this, of his own free mercy to us,

12. That we should be to the praise of his glory, who first trusted in Christ:]

[Paraphrase] 12. To this end, that we that were first converted to Christianity, might publish, and preach, and make known the Gospel to all others, and set it out as illustriously as might be.

13. In whom ye also trusted, after that ye heard the word of truth, the Gospel of your salvation; in whom also after that ye believed, ye were sealed with that holy Spirit of promise,]

[Paraphrase] 13. By whom also it is that ye Gentiles, though after called, yet now also having heard and believed the Gospel, by which you are escaped out of your idolatrous sinful course, are in like manner secured, and marked out by God for good, by receiving that Spirit which is promised to believers, and which is the mark of all those whom God receives (see note on c. 4. 30. k.)

14. Which is the [note d] earnest of our inheritance, until the [note e] redemption of the purchased possession, unto the praise of his glory.]

[Paraphrase] 14. Which is given by God as a pledge or first part of payment of that inheritance which he hath destined to us (grace, pardon, salvation, and all the inheritance that God will instate upon his children) and this on purpose to purchase to himself a peculiar people, living gracious and godly lives, which tends so much to the illustrating of his grace and glory.

15. Wherefore I also, [note f] after I heard of your faith in the Lord Jesus, and love unto all the saints,]

[Paraphrase] 15. Considering therefore this mercy of God, as to others, so particularly to you, both knowing myself the good success of my preaching the faith among you, and having received advertisement of your great proficiency in it, since the time I was among you, and of that ins • parable effect and branch of it, your great charity to all Christians that want your assistance,

16. Cease not to give thanks for you, making mention of you in my prayers,

17. That the God of our Lord Jesus Christ, the father of glory, may give unto you the Spirit of wisdom and revelation, in the knowledge of him,]

[Paraphrase] 16, 17. I cannot choose but (as I pray for you continually, so) give thanks for you to God continually also; farther beseeching the same God, who is known now to us by a more glorious title then that of the God of Abraham, even the God of our Lord Jesus Christ, whom he hath owned on earth, and now raised and set at his right hand in heaven, and who is the author, as of raising Christ gloriously from the dead, so of all grace, and bliss, and glory to all that are obedient to the faith, that he will bestow on you all things needful to a Christian Church, the gift of understanding the highest natural and spiritual truths, the skill of veiling the highest conceptions, speaking parables, &c. and of understanding and interpreting prophecies, and discerning Christ and his doctrine in them; See note on 1 Cor. 1. c.

18. The eyes of your understanding being enlightened, that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,]

[Paraphrase] 18. That by this means of illumination ye may be furnished to all spiritual uses, discerning thoroughly what is the benefit of his calling us to Christianity, and what the glorious blessed condition of those graces of his which are distributed among Christians here (as also of those endless joys, which are now instated on all penitent obedient faithful servants of his) as an inheritance to the children, infinitely above that Canaan that was bestowed on Abraham's posterity;

19. And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,

20. Which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenly places, ]

[Paraphrase] 19, 20. And withal the infiniteness of his power that hath been engaged in this work toward us believers in subduing our enemies, sin, and death the punishment of sin, and raising us sinners, first to a new, and then to an eternal life, which was a work of the same omnipotence with that which he first evidenced in that miraculous raising of Christ from the grave, and exalting him to the highest degree of glory, next to himself in heaven, (An emblem and essay of the methods which he hath now used toward us, by the preaching of the Gospel to raise us from the grave of sin, to a new Christian life, and from thence to a glorious eternity)

21. Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come;]

[Paraphrase] 21. Far, infinitely far above all those rulers and potentates (that have but fading power) by whom he was here put to death, ye above the highest degree of Angelical powers that inhabit heaven to all eternity;

22. And hath put all things under his feet, and gave him to be head over all things to the Church,]

[Paraphrase] 22. And by so doing gave him victory and superiority over all his enemies, and constituted him the Prince of his Church, who should till the day of doom have in his hands the sole disposing of that (everyone that is placed in any power therein, moving regularly, and subordinately to him.)

23. Which is his body, the fullness of him that filleth all in all.]

[Paraphrase] 23. The Church, I say, which is the body of Christ, and so is required to make him perfect in this relative perfection (as the body is required and necessary to the perfection of the head) though absolutely considered, he is most exactly perfect of himself, (see note on Rom. 11. d.)

CHAP. II.

1. AND you hath he quickened, who were dead in trespasses and sins,]

[Paraphrase] 1. And you heathens lying like so many carcasses, desperately gone in all kind of sins (see note on Lu. 15. c.) hath God quickened and raised to now life, v. 5. (all between being to be read as in a parenthesis)

2. Wherein in time past ye walked according to the course of this world, according to the Prince of the power of the air, the spirit that now worketh in the children of disobedience,]

[Paraphrase] 2. You, I say, that for so many years together lived formerly, & securely went on in the Epidemical sins of the nations, the customs of the Gentiles world, following the direction of your Idol false God's, (who prescribed all villainy in their worships) that is, of Satan, that hath such power here below, and doth still exercise his power among all that have not received the Gospel of Christ,

3. Among whom also we all had our conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh, and of the mind, and were by nature the children of wrath, even as others.]

[Paraphrase] 3. Among whom we of the Gentile Church of Rome from whence I write, formerly lived, and yielded ourselves to those sensual sins and idol-worships which our lusts and our fancies were pleased with, and so went on in those heathen customs, which did universally overspread them, and were born, and lived, & continued in a damning condition (see note on 1 Cor. 11. f.) as all other heathens did.

4. But God who is rich in mercy, for his great love wherewith he loved us,]

[Paraphrase] 4. But God, who is infinitely merciful, beyond what we can ask or think, without anything in us to invite him to it, merely out of that kindness of his which he bare to us, as we were in that sad desolate condition of sin and misery,

5. Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved)]

[Paraphrase] 5. Hath by that power by which he raised Christ from the grave, raised us out of this heathen state of all kind of impieties, a state so far from meriting any such dealing, that it deserved nothing but utter desertion (and therefore 'tis as wonderful an act of goodness and mercy in God, that we are thus rescued, and escaped out of that condition by the preaching of the Gospel to us (see Heb. 13. c.) as it was for Lot, when he was by the Angel led out of Sodom, and commanded to escape for his life, &c.)

6. And hath railed us up together, and made us sit together in heavenly places in Christ Jesus,]

[Paraphrase] 6. And as he hath quickened us out of this spiritual death, so in Christ our head he hath also in assured hope raised us up from the dead, and set us with him in heaven: For he sitting there, which is our head, we are at present not unfitly said to sit there also, and shall infallibly come thither in due time,

7. That in the ages to come he might show the exceeding riches of his grace, in his kindness toward us, through Christ Jesus.]

[Paraphrase] 7. By which means he hath given an eminent testimony to all ages that shall follow this of the Apostles, how exceedingly gracious he is to those that live under Christianity (which is called The age to come, see Mat. 11. note a.) by those undeserved mercies shewn unto us, by giving us Christ and his Gospel to be revealed to us.

8. For by grace are ye saved through faith, and that not of yourselves; it is the gift of God:]

[Paraphrase] 8. For you are delivered out of that heathen state by the mere undeserved mercy of God, who might justly have left you in it without ever calling you (who had so sinned against nature) out of it; and the preaching of the Gospel, which hath been the means of rescuing you thus, is a mere free, undeserved gift of God, the matter of the Gospel being no way to be known, but by divine revelation, and God having sent Christ, and Christ his Apostles, to make that known unto you, without which you had never heard, as without hearing you could never have believed, such supernatural truths, (see Rom. 10. 17. and note on Heb. 13. c.) and all this an act of God's free will and merciful pleasure;

9. Not of works, lest any man should boast.]

[Paraphrase] 9. Not from any merits of yours to move God to it, that so all may be imputed to him, nothing at all unto yourselves.

10. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.]

[Paraphrase] 10. For we are formed anew by God, and as it were out of a state of nothing (the heathen idolatry, in which we were) raised by the preaching of the Gospel to a being, and a life, and so are as so many new creatures of his creating, on purpose that we should bring forth fruit, live Christianly, and that we might do so, he hath accommodated us with all things which may be any way useful to that end.

11. Wherefore remember that ye being in time passed Gentiles in the flesh, who are called uncircumcision by that which is called the circumcision in the flesh made by hands,]

[Paraphrase] 11. And this consideration and remembrance may be useful to you, viz. that by birth or natural generation ye were originally Gentiles, called the uncircumcised by the Jews, who had that circumcision in their flesh wrought by the hands of men,

12. That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.]

[Paraphrase] 12. That being then without Christ, ye lived in a very distant manner from the Israelites, both in respect of customs and laws, but especially of the worship of God, were justly detested, and not permitted to live among them; and for the promises made to Abraham, ye were utterly strangers from them; and so in the first respect you had no God, nothing but Idols to worship, and in the latter, no kind of hope of good to entertain yourselves with.

13. But now in Christ Jesus ye, who sometime were afar off, are made nigh by the blood of Christ.]

[Paraphrase] 13. But now, instead of that great distance formerly kept, an affinity and league hath been made between you (see Act. 20. 39.) Gentiles and Jews, and Christ's blood hath been the solemn rite by which that league (after the manner of the Eastern nations, which use that ceremony of blood in making leagues) hath been struck.

14. For he is our peace, who hath made both one, and hath broken down the [note a] middle wall of partition between us:]

[Paraphrase] 14. For • he is our peacemaker, and hath joined those two distant people into one, having, as it were, broke down or removed that little sept or wall in the Temple, that separated the court of the Jews from that of the Gentiles, and so hath laid all common, brought them both into his Church to live without any discrimination of ceremonies, &c.

15. Having abolished in his flesh the enmity, even the Law of commandments, contained in ordinances, for to make in himself, of twain, one new man, so making peace,]

[Paraphrase] 15. Having by his sufferings brought the Gentiles that believe to that condition, that the people of God ought not to look upon them as enemies, and persecute them, as now the Judaizers do, for neglecting the Ceremonies of the Mosaical Law, and by the doctrine of the Gospel taken away the obligingnesse of the Mosaical precepts, which made the conversing with the Gentiles, eating their meats, &c. unlawful also, that so he might form them both together into one new man, making an agreement or peace between them,

16. And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby;]

[Paraphrase] 16. And having united them one to another, might also reconcile them to God, having by his sufferings taken away all quarrel or falling out, whether betwixt God and them, or (especially here) betwixt Jew and Gentile, having died for both indifferently, and thereby sealed his covenant of mercies to both.

17. And came and preached peace to you which were afar off, and to them that were nigh.]

[Paraphrase] 17. And accordingly it is that he hath by his Apostles (see note on 1 Pet. 3. e.) preached the Gospel, and in it all kind of good news to you Gentiles, as well as to the Jews.

18. For through him we both have an access by one Spirit unto the Father.]

[Paraphrase] 18. For by the covenant made in him, we have both admission afforded us, and confidence to approach to God as to our father, having the Spirit of Christ to intercede for us, both Jews and Gentiles.

19. Now therefore ye are no more strangers and foreiners, but fellow-citizens with the [note b] saints, and of the household of God:

20. And are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner- stone. ]

[Paraphrase] 19, 20. And so now ye are no longer foreiners, as the Gentiles were wont to be called by the Jews, but taken to be fellow-citizens with the Jews, and members of God's family, that is, received into the Church, into the number of believers, added to that building of which Christ was the corner-stone, and the Apostles and Prophets joined to him, as the foundation built thereon.

21. In whom all the building fitly framed together, groweth unto an holy temple in the Lord.]

[Paraphrase] 21. On whom all Christians being built, and Jews & Gentiles, how distant soever formerly, united now, and knit together, are thereby enabled to continue in that unity, and make up one Christian Church, to adore and worship God together.

22. In whom you also are built together for an habitation of God through the Spirit.]

[Paraphrase] 22. Being also by Christ thus united, that he may come and reside among you, by communication of all those benign influences which flow down to your Church from the Spirit of Christ.

CHAP. III.

1. FOR this cause I Paul, the prisoner of Jesus Christ for you Gentiles,]

[Paraphrase] 1. Hereupon I Paul, as an Apostle, so at this time a prisoner also of Jesus Christ, who am persecuted for this one thing, because I preach to the Gentiles, and according to the doctrine of Christ vindicate the liberty of the Gentile converts, and the no-necessity of circumcision to them (see note on Gal. 2. c.)

2. If ye have heard of the dispensation of the grace of God, which is given me to you-ward;]

[Paraphrase] 2. Which you cannot choose but know, if you understand (see note on c. 1. f.) anything of my Apostleship, my commission to preach and constitute Churches among you Gentiles.

3. How that by revelation he made known unto me the mystery (as I wrote afore in few words,

4. Whereby when ye read ye may understand my knowledge in the mystery of Christ)]

[Paraphrase] 3, 4. To wit, that Christ shown to me by revelation, or vision, that great secret of sending the Gospel to the Gentiles (of which I have said a little already in this Epistle c. 1. 9, &c. by which you may discern (if you read and consider) somewhat of that secret or mystery which I speak of)

5. Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy Apostles and Prophets by the Spirit,]

[Paraphrase] 5. Which mystery in the former ages was so far from being revealed to men, that it was generally thought unlawful to converse or have anything to do with the Gentiles, till now the contrary hath been revealed (as to Peter, Act. 10. so) particularly to me v. 3. and generally to the Apostles and others (that received visions to that purpose, and extraordinary gifts for the benefit and use of the Church, the gifts of tongues, &c. on purpose that they might preach to all nations,)

6. That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the Gospel,]

[Paraphrase] 6. viz. That the Gentiles were to be taken in with the Jews into the same inheritance, and have part in all the pardon and grace, acceptation and reward, which is now made over to believers in Christ, that they were to be members of Christ, and so receive influences from the head, (as well as the Jews) that they were to partake of all the promises made in Christ, and that the preaching of the Gospel to them was to be a means of all this;

7. Whereof I was made a minister, according to the gift of the grace of God given unto me, by the effectual working of his power:]

[Paraphrase] 7. In which work I have been made use of as an instrument, God out of his free grace to me, that was a persecutor, being thus pleased to employ me, and by the gift of tongues and miracles, &c. fitting me for the discharge of it.

8. Unto me, who am less then the least of all saints, is this [note a] grace given, that I should preach among the Gentiles the unsearchable riches of Christ,]

[Paraphrase] 8. I, I say, who am the unworthiest person, and most unfit for such an office, have yet had this dignity, this favor, this commission vouchsafed to me, to make known to the Gentiles this bounty of Christ's toward them, in receiving them freely into covenant, without those impositions of circumcision &c. which were required of the Jews: A thing which could not by any clue or search have been found in the Jewish Law, if Christ had not commanded, and I and other Apostles received revelation to do it;

9. And to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God, who created all things by Jesus Christ;]

[Paraphrase] 9. And to let all men see what this mystery is which hath so long lain hid in God (who, as he created all things at first by Jesus Christ, so hath now wrought this great work of new creation, of regenerating the Gentiles, calling them out of their heathen idolatries by Christ also) but is now communicated to the world; (see note on Acts 2. d.)

10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God,]

[Paraphrase] 10. That by what is now done in the Church, the very Angels may now come to know that which before they knew not, the great variety of God's wise dispensing of things, as in his dealing formerly with the Jews, so now in calling the Gentiles to the light of the truth, and knowledge, and practice of all Christian virtue,

11. According to the eternal purpose which he purposed in Christ Jesus our Lord,]

[Paraphrase] 11. According to that which he had beforehand decreed in Christ, of the several ages of the world, to dispose things after that manner, that in the last age these worst of men, the heathen idolaters, should have Christ revealed to them;

12. In whom we have boldness, and access with confidence by the faith of him.]

[Paraphrase] 12. Through whose mediation the Gentiles, all that believe, have now boldness given them and liberty to approach (see note on Joh. 7. a.) and address themselves to God, with confidence of reception and acceptation.

13. Wherefore I desire that you faint not at my tribulation for you, which is your glory.]

[Paraphrase] 13. And therefore I that am persecuted for this reason peculiarly, because I preach to the Gentiles (which the Jews think to be unlawful, and 'tis not strange they should, when it was a mystery not formerly revealed to the very Angels, v. 10.) do desire and pray first for myself (as after he prays for them, v. 16.) that I be not amated at anything that befalls me in this cause; or I do beseech you and pray for you that you be not discouraged, or stopped, or amated (see note on Luk. 18. a.) in your course, upon consideration of the sufferings that have fallen on me for your sakes, (that is, because I converse with and preach to you, or assert this dealing of God toward the Gentiles) which should be rather matter of glorying or rejoicing to you.

14. For this cause I bow my knees unto the Father of our Lord Jesus Christ,]

[Paraphrase] 14. For this cause I humbly beseech God daily for the sake of his dear son Christ Jesus our Lord,

15. Of whom the whole family in heaven and earth is named,]

[Paraphrase] 15. (Through whom it is that the whole world of men, Gentiles as well as Jews (see note on Col. 1. c.) are now acknowledged and owned by God as children, called after his name, Christians, received into his family upon their receiving of the faith)

16. That he would grant you according to the riches of his glory, to be strengthened with might by his Spirit in the inner man,]

[Paraphrase] 16. That according to the abundance of that power by which he hath called you to the faith, and wrought in you obedience to it, he will also by his Spirit give you to grow in all inward strength and abilities of the soul, to perform all holy duties,

17. That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love,]

[Paraphrase] 17. That ye may continue constant in the faith of Christ, and by your zeal and sincerity of love toward him be so fastened to him (as a tree that hath taken deep root, or as a building firmly founded) that no temptation or persecution be able to shake you, v. 13.

18. May be able to comprehend with all saints, what is the breadth, and length, and depth, and height,

19. And to [note b] know the love of Christ, which passeth knowledge, that ye might be [note c] filled with all the fullness of God.]

[Paraphrase] 18, 19. That ye may be perfectly skilled, (as all holy men should be) in the knowledge of immense wisdom, and other attributes of God (Joh. 11. 8, 9.) or (as the ancients are willing to understand these dimensions) understand and search into the immensity of Christ's love to us, best expressed by the several dimensions of the cross to which he was fastened, being extended upward, and downward, and on both sides; I mean, that unspeakable and unfathomable love of Christ, the knowledge of which is a science of great concernment unto us, far beyond all that mysterious knowledge that the Gnostics boast of; or to consider the infinite mercy of God in revealing Christ unto us, that this may inflame your hearts with the love of God, who thus loved, us, and so fill you with that virtue which is most divine, 1 Joh. 4. 16. and which will fortify you against all the persecutions which are now apt to discourage you, 7. 13.

20. Now to him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,]

[Paraphrase] 20. Now to that all-wise and all-merciful God, that can do most abundantly above what we can imagine, and will do liberally above what we can pray for to him, an evidence of which we have in that mighty work which is now wrought among you, in the preaching of the Gospel, and affording such miracles to be done among the Gentiles,

21. Unto him be glory [note d] in the Church by Christ Jesus, throughout all ages, world without end. Amen.]

[Paraphrase] 21. To him be all honor ascribed through Jesus Christ, by what is now done in the Church, even by the means of the faith and doctrine of Christ, which is now preached to the Gentile world: And may this forever tend to the glory of God, and not only at this present time, but among all posterities, through all parts of the world. Amen.

CHAP. IV.

1. I Therefore the prisoner of the Lord, beseech you that you walk worthy of the vocation wherewith ye are called,]

[Paraphrase] 1. I therefore the Apostle that am at this time a prisoner for the cause of Christ, ch. 3. 1. (from whence to this place seems to be one long parenthesis, see note on Gal. 2. c.) do exhort you to behave yourselves like parsons that have been vouchsafed by God that great mercy of revealing Christ to you in your Gentile state.

2. With all lowliness and meekness, with long suffering, forbearing one another in love,]

[Paraphrase] 2. And that must be by the exercise of that Christian charity, and those many effects of it, (1 Cor. 13. 4, 5.) a lowly opinion of yourselves, a mild behavior toward others, a patient bearing (opposed to revenging) of injuries, much more of weaknesses and ignorances,

3. Endevouring to keep the unity of the Spirit in the bond of peace.]

[Paraphrase] 3. Labouring your utmost to preserve that unity in the Church, which is kept in the body, by being animated by the same Spirit, and by being joined one member friendly and peaceably to another, by sinews, &c. that is, unity of charity, as the Spirit, and of outward communion, as the sinews, to knit you all together into a peaceable Church, loving, and living peaceably one with another.

4. There is one body and one spirit, even as ye are called in one hope of your calling;]

[Paraphrase] 4. That as ye are one society, one body of Christians, so ye may have one soul, as it were one Spirit of love to animate that body, according to that one aim (in which you all conspire, and to the obtaining of which Christianity gives you all the same pretension and hope) viz. eternal life.

5. One Lord, one faith, one baptism,]

[Paraphrase] 5. And according as ye have but one master, whose commands ye are bound to obey, one body of Creed to be believed by all, and the same form of initiation, the same vow of Baptism appointed to be administered to all.

6. One God and father of all, who is above all, and through all, and in you all.]

[Paraphrase] 6. And as having all of you the same God which created, and now owneth you for his children, who overseeth all actions, pierceth through all secrets, & powerfully worketh in you by his gifts and graces.

7. But unto everyone of us is given grace, according to the measure of the gift of Christ.]

[Paraphrase] 7. But these gifts, and capacities, and qualifications for the serving of Christ in the Church, are not in the same manner and measure given to all, but severally, and in diverse degrees, such as Christ in his several distribution of gifts is pleased to dispense.

8. Wherefore he saith, When he ascended up on high, he led captivity captive, and [note a] gave gifts for men.]

[Paraphrase] 8. According • o that of the Psalmist Psal. 68. 18. that at his ascension he carried Satan, sin and death captive, and scattered many several gifts and extraordinary graces by sending the holy Ghost upon his Disciples, as Elias did upon Elishah at his ascent.

9. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth?]

[Paraphrase] 9. (And what doth this his ascent to heaven signify, but that he first descended from heaven to these lower parts of the world, called the earth, or to the Virgins womb, to be conceived there in human flesh, which is by the Psalmist also styled [being fashioned beneath in the earth] Psal. 139. 15. (see Paulus Fagius on Targum Gen. 37. 36.) or else to the grave, called The lower parts of the earth, Psal. 63. 9.

10. He that descended is the same also that ascended up far above all heavens, that he might fill all things.)]

[Paraphrase] 10. And as his descent was on purpose to do us good, to bestow and scatter his graces among us; so his ascending again, though it were for a time the leaving of us, yet it was designed to the sending down the holy Ghost upon the Apostles, by that means to supply all our wants, to do what was necessary to be done to the planting and governing of his Church.)

11. And he gave some Apostles, and some Prophets, and some [note b] Evangelists, and some Pastors and Teachers.]

[Paraphrase] 11. And to that end he hath constituted some to be founders and governors of all Churches, (see note on Joh. 20. 21. and on 1 Cor. 12. b.) others to teach and confirm them when they are founded (see note on Act. 15. e. and 1 Cor. 12. c.) others, followers of the Apostles, sent to prech the Gospel, where the Apostles could not go, (see note on Joh. 20. 21.) others to reside as Bishops, and govern particular Churches, and instruct them also,

12. For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:]

[Paraphrase] 12. For the holding together the body of the Church, to frequent public assemblies (see note on 2 Cor. 13. c.) and either for the maintaining the poor by the contribution of the rich (see note on Lu. 8. a.) or for the supplying all the spiritual wants of the Church, and for the building of the Church, and farther instructing those that are in it, and bringing others into it:

13. Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ:]

[Paraphrase] 13. Till Jews and Gentiles all coming to the Church, and joining in the same faith and profession of Christ, attain to full age, as it were, and stature, such as uses to have full knowledge belonging to it, viz. the perfect knowledge of Christ's will revealed to them:

14. That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the [note c] sleight of men, and cunning craftiness, whereby they [note d] lie in wait to deceive:]

[Paraphrase] 14. Which may secure us from that which we now see is the fate of many, viz. to be (as children are wont) carried from one doctrine to another (as a wave of the sea is carried about with every wind that comes, sometimes this, sometimes another way) through the cheats and sorceries used by the Gnostics, and the cunning and industry of such false teachers, who are most dexterous in contriving of deceits, (see note on Jude f.) and laying them so, that they may get most Proselytes to them:

15. But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:]

[Paraphrase] 15. But that preserving unity of faith and charity, we may improve (as members in unity with the head) and grow in all Christian knowledge whatsoever:

16. [note e] From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love.]

[Paraphrase] 16. Christ being that head from whose influence, (as from the influence of the principal member, the body of any living creature is ordinarily compacted, and by the supplies that the veins and arteries binding fast the joints, afford to every part, proportionably to the power or efficacy of the one, and the wants of the other, doth daily increase and grow, till it come to perfect maturity, and all this through the mutual amity that is preserved in the body, so) the whole body of the Church being held together in frequent assemblies ver. 12. by every man's doing his best in the capacity he is in, towards the service of the Church, (or by means of the rich men's contributing to the maintenance of the poor, accordingly as one wants, and the other is able to supply) grows into a complete spiritual body fit for the service of Christ, and all this by the means of mutual love and charity.

17. This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk in the vanity of their mind,]

[Paraphrase] 17. This command therefore I give you with all earnestness in the name of Christ, whose Apostle I am, that being converted from heathenism to Christianity, ye do not any longer live after the manner of the heathens, in the vileness of those practices used in their idol-worships (see note on Rom. 8. h.)

18. Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart:]

[Paraphrase] 18. That long course of sin having blinded their understandings, so that they see not that which by the light of nature they are enabled to see, and by that gross ignorance and obduration of heart run into all impiety, are far removed from that life which God and nature requires of them.

19. Who being [note f] past feeling have given themselves over unto lasciviousness, to work all [note g] uncleanness with greediness.]

[Paraphrase] 19. And in a kind of senselessness and benumbedness yield themselves up to all softness and impurity, to the committing of all inordinate unnatural sins of the flesh.

20. But ye have not so learned Christ.]

[Paraphrase] 20. The contrary to all which ye have been taught by the Christian religion, and therefore ought not to permit yourselves to be seduced by false teachers, the Gnostics, under pretense of Christian liberty to such unchristian licentiousness.

21. If so be that ye have heard him, and have been taught by him, as the truth is in Jesus;]

[Paraphrase] 21. This certainly is your duty, and so you will believe, if you have known (see note on ch. 1. f.) and been thoroughly instructed in the truth of Christian doctrine,

22. That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts,]

[Paraphrase] 22. To wit, that you should change your former course of life, and put off all your idolatrous uncleannesses that before you lived in, defiled and corrupted by unnatural lusts, (see 2 Pet. 1. b.) which now your false teachers the Gnostics desire to bring in again;

23. And be renewed in the spirit of your mind;

24. And that you put on that new man, which after God is created in righteousness and true holiness.]

[Paraphrase] 23, 24. And being inwardly and cordially changed to new desires and pursuits, conform all your actions also to this new rule of Christian purity, and sincere unfeigned holiness.

25. Wherefore putting away lying, speak every man truth with his neighbor; for we are members one of another.]

[Paraphrase] 25. To this purpose these so many sins will be fit to be avoided at this time: First that of lying, which is a sin destructive to society, and for the restraining of this, ye must consider that not only all Christians, but all men are members of the same body, viz. of mankind, and sure one member never speaks false, or deceives another member, nor consequently must we lie to any man in the world, though he be not a Christian, much less when it is to the injuring of our fellow-Christians.

26. Be angry, and sin not: [note h] let not the sun go down upon your wrath.]

[Paraphrase] 26. Another sin to be guarded by you is wrath •• and if you be surprised suddenly with any commotion of mind for anything done injuriously to you or others, yet let it not break out into bitter or contumelious behavior, or if it do, make all hast to subdue that rage, and to reconcile thyself to him that hath been thus injured by thee.

27. Neither give place to the devil.]

[Paraphrase] 27. And to this end take care that you give not ear to calumniators; or do not suffer the devil to gain in upon you, and bring you to those black detestable sins of malice, mischievous machinations, &c. by your continuing indulgently in this sin of wrath, v. 26.

28. Let him that stole, steal no more; but rather let him labor, [note i] working with his hands the thing that is good, that he may have to give to him that needeth.]

[Paraphrase] 28. A third sin is stealing, and despoiling of others, which some, under pretence of Christianity and their right to the creature, have freely ventured upon. They that have been thus guilty, let them reform, and resolve that by their own labor and earnings they ought to get that which may suffice for their own necessities, and enable them to supply the wants of others.

29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.]

[Paraphrase] 29. A fourth sin is that of filthiness, from which ye ought to be so far removed, that not so much as your tongue should admit any impure word; and therefore be sure that no unclean discourse (so far from useful, that 'tis poisonous and infectious, as putrid, rotten meats) be indulged to among you, but instead of it, that which is wholesome, profitable, instructive in those things that are necessary for a Christian to know, that it may bring advantage to them that hear you, and increase of piety, see note on chap. 5. c.

30. And grieve not the holy Spirit of God, whereby ye are [note k] sealed unto the day of redemption.]

[Paraphrase] 30. And repel not by your noisome conversation the holy Spirit of God, by which you are marked, and sealed, and set by, as wares that are by Christ purchased, to be used in his service, a Church of pure Christians, (see note on ch. 1. d.)

31. Let all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from you, with all malice.

32. And be ye kind one to another, tender-hearted, forgiving one another, ever as God for Christ's sake hath forgiven you.

CHAP. V.

1. BE ye therefore followers of God as dear children;]

[Paraphrase] 1. Be ye therefore as diligent to render yourselves the pictures and resemblances of God, which hath thus vouchsafed to be your Father, as any children are by nature in the lin • aments of the face, or by institution in the qualities of the mind, like to their natural parents.

2. And walk in love, as Christ also hath loved us, and given himself for us, an [note a] offering and sacrifice to God for a sweet smelling savor.]

[Paraphrase] 2. And continue constant to death in the profession of the Christian faith, (see note on Rev. 2. b.) thereby imitating the love of Christ to us, who that he might confirm and seal the truth of his preaching for which he was sent by God, offered up his own life, was willingly content to die; which death of his, as it was for our sakes, so was it most acceptable to God, and so cannot be better compared, then to a meat-offering or drinkoffering, which being offered for our sins unto God (and of the former a part burned upon the altar, and the rest for the use of the Priest, Lev. 2. 3. but the latter wholly consumed on the altar,) is said to be of a sweet savor unto the Lord, and Gen. 8. 20. to satisfy for us, and work our peace.

3. But fornication, and all uncleanness or covetousness, let it not be once named amongst you, as becometh Saints:]

[Paraphrase] 3. And for the Gnostic noisome foul practices, unlawful, unnatural, riotous lusts, let them never get the least admission among you, but be utterly detested by you, according to that obligation that lies on you as Christians, in opposition to the heathens:

4. Neither filthiness, nor [note b] foolish talking, nor jesting, which are not convenient: but rather [note c] giving of thanks.]

[Paraphrase] 4. And so all unclean gestures, and obscene talking, or unsavory jests to cause laughter, which are all unbeseeming a Christian: but purity, chastness, graciousness of language, opposite to the filthiness before, or else blessing and praising of God, a far fitter subject for our rejoicing.

5. For this ye know, that no whoremonger, nor unclean person, nor covetous man who is an idolater, hath any inheritance in the kingdom of Christ & of God.]

[Paraphrase] 5. For by the Christian doctrine ye are assured, that he that is guilty of any unlawful, especially unnatural, inordinate lust (see Rom. 1. note i.) those sins which were used in the mysteries of the heathens, is an absolute Gentile person, hath no portion in the Church of God under Christ, nor inheritance in heaven. See note on 1 Cor. 5. 1.

6. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.]

[Paraphrase] 6. Let no man flatter you, that these are tolerable for a Christian, for they are the very sins for which God hath so plagued the heathens, as he did Sodom, &c.

7. Be not ye therefore partakers with them.]

[Paraphrase] 7. Do not ye then join in their sins, that ye may not in their punishments.

8. For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light,]

[Paraphrase] 8. For though ye were formerly heathens, yet now ye are become Christians, and that lays an obligation on you, and all such as you, to live like Christians,

9. (For the fruit of the Spirit is in all goodness, and righteousness, and truth)]

[Paraphrase] 9. (For that Spirit that God hath sent among us in the preaching of the Gospel, being the Spirit of God, must bring forth all kindness, justice, fidelity, and such like, (Gal. 5. 22.)

10. Proving what is acceptable unto the Lord.]

[Paraphrase] 10. Searching and approving, and accordingly practicing, whatsoever you shall find acceptable to God: see note on Rom. 2. f.

11. And have no fellowship with the unfruitful works of darkness, but rather reprove them.]

[Paraphrase] 11. And go not ye to their heathen mysteries, comply not with their close dark abominable practices, but oppose and help to bring them to light, that they may leave them, (the secrecy being the only thing that secures and continues them in them.)

12. For it is a shame even to speak of those things which are done of them in secret.]

[Paraphrase] 12. For those secret practices are such that they dare not appear in the light, and therefore are by the devil, who prescribes them as parts of his worship, appointed to be used in close recesses, which are called their mysteries, as the highest, but indeed the vilest part of their religion, (see note on Rev. 17. c.)

13. But all things that are approved are made manifest by the light; for whatsoever doth make manifest, is light.]

[Paraphrase] 13. But Christianity is a means to discover and display these abominable cheats and villainies, as light is the direct means to discover what darkness hath hid, and to make them renounce and forsake it, when they see it is seen and abhorred by men.

14. Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light]

[Paraphrase] 14. According to that saying of Isaiah, c. 60. 1. Arise, be enlightened, for thy light is come, and the glory of the Lord is risen upon thee; that is, this Christian estate is a lightsome condition, and engages every man that expects to have his part in it, to get out of all these horrible dark secrecies, which are put to shame and discomfited by the light.

15. See then [note d] that ye walk circumspectly, not as fool, but as wise,]

[Paraphrase] 15. See therefore and consider how ye may walk most exactly and inoffensively, to which end ye will need great circumspection, as being placed in the midst of such temptations and dangers, by one or other ready to be ensnared on every side. If your circumpection be not intense enough, ye will be ensnared as fools in their lusts and complyances, which bring such carnal temptations along with them; and if ye be over earnest in admonishing them, and vehement unseasonably, ye will exasperate and incur the danger Mat. 7. 6. of being rent by the swine.

16. [note e] Redeeming • he time, because the days are evil.]

[Paraphrase] 16. And therefore as you must be sure to preserve the innocence of the dove, so ye have need of prudence and wariness and wisdom of behavior, because the world is at this time full of corruption, and of contumacy, and persecuting of all good and orthodox Christians.

17. Wherefore be ye not unwise, but understand what the will of the Lord is. ]

[Paraphrase] 17. And therefore see that ye be not corrupted by their insinuations, but let the knowledge of your Christian duty so fortify you, that ye be not befooled or ensnared by them.

18. And be not drunk with wine wherein is [note f] excess; but be filled with the Spirit:]

[Paraphrase] 18. And do not ye, like those heathens in their Bacchanals, inflame yourselves with wine, to which all manner of inordinate lust is consequent, (and then think ye are inspired, and able to prophesy by that means) but let your hearts be filled with zeal and devotion (see note on Luk. 9. c.)

19. Speaking to yourselves in [note g] Psalms, and Hymns, and spiritual songs, singing and making melody in your hearts to the Lord,]

[Paraphrase] 19. And let all your mirth and jollity be expressed in the several kinds of hymns, &c. that are used among Christians, after a pious manner, singing, and inwardly in your hearts rendering praises to God, and not finding out such gross carnal ways of expressing your joys, as the heathens use;

20. Giving thanks always for all things unto God and the Father, in the name of our Lord Jesus Christ;]

[Paraphrase] 20. Upon all occasions acknowledging the great and fatherly mercies of God to you, through our Lord Jesus Christ;

21. Submitting yourselves one to another in the fear of God.]

[Paraphrase] 21. Yielding obedience to those to whom 'tis due, in subordination to God, obeying their lawful commands upon God's command to honor them, but yet not doing anything in obedience to them which is forbidden by that superior Law of God.

22. Wives, submit yourselves unto your own husbands, as unto the Lord.]

[Paraphrase] 22. All wives must be subject to their husbands by virtue of the Christian law, which in this and other things doth no way disannul, but rather confirm God's first institution.

23. For the husband is the head of the wife, even as Christ is of the Church, and he is the Savior of the body.]

[Paraphrase] 23. And the same obligation that lies on the Church to obey Christ, viz. because he is the head of it, lies on the wife to obey the husband, who is the head of the wife, 1 Cor. 11. 13. by the law of crea • ion, which is in force among all nations; and as Christ did for his Church, so it is the office of the husband, as of the head, to take care for, and secure, and defend the body which belongs to it, that is, to do all that he can for the good of the wife.

24. Therefore as the Church is subject unto Christ, so let the wives be to their own husbands in everything.]

[Paraphrase] 24. And this subjection of the wife to the husband is not restrained to some sorts of things, but extended unlimitedly to all, where there is not a prohibition of some superior law (see v. 21.) as the Church is to be regulated by Christ, and those whom he hath placed over it, in all things.

25. Husbands, love your wives, even as Christ also loved the Church, and gave himself for it,]

[Paraphrase] 25. And, by the same rule of analogy with Christ, the husbands are obliged to express that care of their wives, that love to their good, as Christ had to the good of his Church, which is his wife (for whom he laid down his life)

26. That he might sanctify and cleanse it with the washing of water by the word,]

[Paraphrase] 26. That he might purify it from all sin, & to that end appointed baptism, therein obliging us to forsake the devil, &c. and covenanting to give us grace to do so, and to that adding his word, the whole doctrine, commands, promises of the Gospel, as a powerful means to oblige and enable us to do so, or baptizing us in the name of the Father and the Son and the holy Ghost. Theophylact.

27. That he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.]

[Paraphrase] 27. And all this, that as a wife he may set it out in beauty and comeliness, as a garment come new out of the fuller's hand, purged from spots, stretched from wrinkles, the former newly contracted, the latter by long time of custom and habit; the former more easy, the latter hard to be removed; and so not having any of the base pollutions before mentioned v. 5. but that it may be perfectly clean without ever a blemish in it.

28. So ought men to love theirwives, as their own bodies: he that loveth his wife loveth himself.]

[Paraphrase] 28. And this love of the husband to the wife must be as to a part of himself (for so Eve was taken out of Adam.)

29. For no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the Church.]

[Paraphrase] 29. And not to love a man's self, and every part of that, is unnatural; and therefore every sensible man will love his wife as part of himself, & endeavor her good, as Christ doth the Churches, with all the zeal imaginable.

30. For we are [note h] members of his body, of his flesh, and of his bones.]

[Paraphrase] 30. (For he is the head of the Church, and we are members of him.)

31. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.]

[Paraphrase] 31. And this is the reason of that precept in the first creation, that a man shall at marriage put off all other nearest relations, so far as to prefer this newly contracted relation before them all, of two to make up one common person, Gen. 2. 24.

32. This is a great mystery; but I speak concerning Christ and the Church.]

[Paraphrase] 32. This place of Genesis is spoken literally of marriage, but it hath also a divine, secret, mystical sense in it, to denote first the forming of the Church, after the manner of Eve out of Adams side. Adam was alone, God casts him into a dead sleep, then takes a bone out of his side and makes a woman meet for him, and she is the mother of all living. So Christ being the second Adam, and alone also, he is cast into a dead sleep on the Cross, and then out of his side the Church is formed; and she becomes his spouse, and so the mother of all living, in the spiritual sense. (See Prosper de praediction. l. 1. c. 1.) Secondly, the conjunction consequent to this marriage between Christ and his Church, who are literally one flesh, by Christ's assuming our nature upon him, and mystically one body, by the strict union which he hath made, both by infusing his graces, as the head to the members, and obliging us to continue in him, as members in union with, and subjection to, the head. And so the Jews themselves say of the taking Eve out of Adam's side, that it was to signify the marriage of the most highest, God blessed forever, who left his father in heaven (saith Chrysostom) to cleave to this wife, this spouse of his, the Church.

33. Nevertheless let everyone of you in particular so love his wife even as himself, and the wife see that she reverence her husband.]

[Paraphrase] 33. The short is, that by the law of our creation confirmed, and not disannulled, by Christ, and exemplified to us in his dealings with his spouse the Church, every Christian husband is bound to account of his wife as of a great part of himself, and accordingly to love and care for her, and she back again, as to the head, behave herself reverently toward the husband.