Annotations on the New Testament

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.)

Annotations on Chap. I.

[ a] V. 4 Chosen us in him ] What is the notion of 〈 in non-Latin alphabet 〉 choosing, in this and all other places, will be found set down at large, Note on 1 Pet. 2. c. All that must here fitly be inquired is, what is meant by 〈 in non-Latin alphabet 〉 God's choosing in Christ. And that will best be discerned by comparing it with the phrase 〈 in non-Latin alphabet 〉 , blessing us in Christ ver. 3. For that the blessing and the electing belong to the same matter, appears by the 〈 in non-Latin alphabet 〉 according as, a term of proportion or similitude in the front of this verse, which makes the connection betwixt them thus, that God hath blessed us in Christ, according as he hath chosen us in Christ, that is, that his actual, present blessing them, at that point of time, was correspondent to what God had decreed before the foundation of the world. Now what the blessing there spoken of is, appears in general by the addition of 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , a spiritual blessing, or blessing in things which belong unto heaven; and again by the predestination (in order of nature precedent to it) which is specified to be 〈 in non-Latin alphabet 〉 to adoption; and lastly, by what is here added, 〈 in non-Latin alphabet 〉 , for us to be, or that we should be holy, and unblemished before him in love: all which specify the matter of the election here spoken of to be the same as of his blessing of us, viz. our holy blameless conversation, such as becomes sons of God, a spiritual, Christian obedience in all manner of piety and charity, such as Christ came to plant in the world, and in which respect he is said to bless us in turning everyone from his iniquities, Act. 3. 26. and so 'tis here distinctly added c. 2. 10. that good works are the things to which God hath before prepared (that is, elected) us, that we should walk in them. This then being the general matter of the election here spoken of, (not salvation, or bliss in another world, but) holiness, or piety here, is yet farther determined, or limited, by the 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , in him, or in Christ, specifying Christ to be the means of bringing all, particularly the Gentiles, to this holy life, from all eternity predetermined by God to do so; as in that place of the Acts God sent him thus to bless us. And this Christ hath done by revealing God's Will both in the precepts which contain this holy and blameless life in them, and by his promises, which so strongly and powerfully invite and oblige, and by his terrors, or threats, which engage us to the performance of his precepts; and so again by the miracles, &c. which signify him to be sent by God, but especially by his death and resurrection; the first to testify the truth of what he preached, and withal to expiate for our sins, and strike, and seal in his blood a covenant of mercy with all, Gentiles as well as Jews, of pardon of foregoing sins, upon condition of reformation and amendment, and of giving strength and grace to perform what God now under this Covenant requires of us (without which as we should have had no encouragement to amend, so we had been utterly unable to have performed that work of reformation:) and the second to confirm from heaven that he died an innocent person, in the testimony of that truth thus owned by his father, and by enstating him in that power and dominion at God's right hand, to enstate on him also the power of actual giving that grace to Gentiles as well as Jews, which by his death he purchased for all. This then is the plain meaning of God's electing in Christ, &c. God's free, undeserved mercy in decreeing to bestow Christ upon all, as the means (of all other most effectual) to engage and bring men to holiness and purity of life, that is, by what Christ hath done and suffered for Gentiles as well as Jews, to call and bring home sinners of all sorts to repentance. And this farther appears v. 9, 10. where the mystery of his Will according to his own good pleasure (which is all one with his election here) is specified to be the 〈 in non-Latin alphabet 〉 the gathering all things, that is, Jews and Gentiles, together in Christ, that is, making Christ the means of calling and bringing in the most Idolatrous Gentiles, as well as Jews, to receive the faith, and obey the commands of God in Christ. And this is the subject of a great part (see ch. 2.) of this ensuing Epistle. All which as it makes the vocation of the Gentiles as well as Jews to be the matter wherein God's election here is terminated, (and is very far from denoting any irrespective Decree, of bestowing eternal salvation on some few, which includes the absolute rejection or dereliction of all others) so it no way infers their faith or repentance to be irresistibly wrought in them by this Decree of election, or by the means determined therein, but only that God hath in Christ pitched on most wise, most powerful, most efficacious means of calling, and melting even the Gentiles, the worst of men, which he likewise foresaw would be effectual on many by the power of his grace, though many others through their own obstinacy would contemn, and not make use of it.

[ b] V. 10. Gather together in one ] 〈 in non-Latin alphabet 〉 in Arithmetic signifies a sum, 〈 in non-Latin alphabet 〉 the putting many members together into one; hence 〈 in non-Latin alphabet 〉 to put many severals together, and when 'tis used of speech, then 'tis to speak briefly and summarily, Eccles. 32. 8. and so saith Chrysostom, 〈 in non-Latin alphabet 〉 , &c. to contract a long discourse into few words. It is used in military affairs for the contracting or putting together scattered soldiers into one troop. In Rhetoric it is the repeating and gathering the head of the former discourse or oration. In all, it is the bringing into one those that were several, and so it is here the uniting and joining together of those that were disparate and served before; the same that in the parallel place Col. 1. 20. is 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 binging all to an agreement or pacification.

[ c] V. 11. Obtained an inheritance ] 〈 in non-Latin alphabet 〉 (if 〈 in non-Latin alphabet 〉 be the right reading) signifies, to be taken as a 〈 in non-Latin alphabet 〉 , lot or patrimony, in the passive voice and sense. Now the 〈 in non-Latin alphabet 〉 among the Hebrews were those portions of land that fell by lot to any in the division of a land or estate, as in the first division of Canaan, Judah had his lot, or portion, or division, Reuben his, and God was Levi 's lot, or inheritance, or possession, as we call it. So in like manner, when in the division of the world into Jews and Gentiles, God chose the Jews, they were said to be his 〈 in non-Latin alphabet 〉 or portion, Deut. 4. 20. and so believers or Christians are now styled 1 Pet. 5. 3. and in a more peculiar manner they that preached the Gospel, the Apostles, who seem to be here noted by the 〈 in non-Latin alphabet 〉 (raising it somewhat higher then those had had the knowledge of his Will v. 9.) and surely are the 〈 in non-Latin alphabet 〉 we v. 12. and 〈 in non-Latin alphabet 〉 the first that hoped, or believed in Christ, and who, as such, were before others preferred to that dignity. And so accordingly have all that have served God in the ministry been called God 's 〈 in non-Latin alphabet 〉 or clergy, by whom therefore they are here said 〈 in non-Latin alphabet 〉 , to become God's peculiar possession, or portion. But the Kings MS. hath not this word, but only 〈 in non-Latin alphabet 〉 , we were called.

[ d] V. 14. Earnest ] The Greek 〈 in non-Latin alphabet 〉 is a Syriac word, 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 contraxit, mercatus est, fidejussit, to make any bargain, as it signifies Gen. 38. 17. a pledge or first part of a payment, which is an assurance, or security, that the rest of the whole price shall not fail to follow. This is it which in English is peculiarly called the Earnest, that which confirms and assures the bargain. And so the Spirit and gifts thereof after the Ascension of Christ poured out not only upon Jews but Gentiles, is the pledge or earnest paid by God, the first part of the price which he hath agreed to give for the bringing in and redeeming the Gentiles out of the hands of Satan and sin, to be the servants of the living God: Those many other graces and rich treasures consequent to that gift, pardon of sin, increase of grace, and at last salvation itself, being the residue of the price, and here called 〈 in non-Latin alphabet 〉 , our portion, or that which we receive in the bargain, in this great purchase of God's, his work of redeeming of souls.

[ e] Ib. Redemption ] What 〈 in non-Latin alphabet 〉 signifies will be seen Note on Heb. 10. d. and on 1 Pet. 2. e. Here it must be taken not for the action of acquiring or possessing, but the persons that are so acquired, all one with 〈 in non-Latin alphabet 〉 , a people for a possession, or, which is all one, 〈 in non-Latin alphabet 〉 , a peculiar people, Tit. 2. 14. that is, a Church of pure Christian livers, which are here said to be to the praise of his glory, as in the place of S. Peter, That they may show forth the power, or virtues, of him that hath called them out of darkness into his marvelous light. As for 〈 in non-Latin alphabet 〉 ransoming or redeeming, that is used sometimes for temporal deliverance, 〈 in non-Latin alphabet 〉 redeeming, or rescuing, the body out of persecutions and calamities, (see Rom. 8. Note l.) but here for spiritual deliverance from the power of reigning sin, as Tit. 2. 14. 〈 in non-Latin alphabet 〉 , redeeming from all iniquity, rescuing from all wicked life. And so 〈 in non-Latin alphabet 〉 is no more then that which is mentioned of Christ, Lu. 1. delivering men from their spiritual enemies, ransoming them from those servile habits of sin wherein they lived, that they may serve him in holiness, &c. Hereby may also appear what is meant by the 〈 in non-Latin alphabet 〉 day of redemption cap. 4. 30. that redemption which had here been mentioned, the redeeming them out of their course of sin to the service of God (every one that is redeemed being his goods, possession, servant, that bought him) and so the sealing them by the Spirit to the day of redemption there, is perfectly agreeable to the sealing them here, by the same Spirit, v. 13. to this redemption of God's peculiar people, God's sending his Spirit and the gifts thereof among the Gentiles (which was done at the first preaching the Gospel to them) being the marking them out as God's purchase, such as are to be servants of his, and being so, shall be accomplished and crowned by him.

[ f] V. 15. After I heard ] The word 〈 in non-Latin alphabet 〉 to hear is answerable to the Hebrew 〈 in non-Latin alphabet 〉 , and that signifies to know, as well as to hear, and is sometimes rendered 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 to know: And so it seems to be used in this Epistle, ch. 3. 2. 〈 in non-Latin alphabet 〉 , If indeed ye have known, not heard, for his Apostolic Commission to the Gentiles, which is the thing there spoken of, was that which they to whom he had preached must needs known immediately, and not by hearsay only. And so here their faith was a thing known by him also, and not only heard; though it is also true, that their growth in the faith since he was there, and the evidences of their charity might be brought to him by the advertisement of others. Thus ch. 4. 21. If ye have heard him is, if ye have known.

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.

Annotations on the Epistle to the Ephesians. Chap. III.

[ a] V. 14. Middle wall of partition ] We have oft spoken of the Gentile Proselytes, the second sort of which, those of the Gates, which were not circumcised, were by the Jews so far accounted unclean according to the Law, that they were not permitted to come into that court of the Temple, called holy, where the Jews were. So it is charged upon them as a fault, Ezek. 44. 7. that they had brought into God's sanctuary strangers, &c. and Act. 21. 28. on Paul, that he brought Greeks into the Temple. The Proselytes of righteousness indeed, those that had undertaken the whole Law, which were circumcised, &c. they were admitted with the Jews into the inner court: but these other only into the outer court, called the court of the Gentiles, and the unclean, in which respect it is that the Temple is called the house of prayer to, or for, all nations, Mar. 11. 17. because in that court the Gentiles were admitted to pray. In the second Temple these courts were divided one from the other by a little sept of stone, three cubits high, called, saith Josephus, by the Hebrews 〈 in non-Latin alphabet 〉 , and by the Greeks 〈 in non-Latin alphabet 〉 , by the author of the book of Maccabees (1 Mac. 9. 54.) 〈 in non-Latin alphabet 〉 , the wall of the inner court of the sanctuary, which Alcimus there commanded to be taken down. On this wall was written in many places 〈 in non-Latin alphabet 〉 , that no alien might go within. The first mention of this law in Josephus is Ant. l. 12. c. 3. where he sets it down as a sanction of Antiochus, 〈 in non-Latin alphabet 〉 , that no alien might enter into that court of the sanctuary, which was enclosed with the sept, (so 〈 in non-Latin alphabet 〉 signifies a court enclosed. ) So again l. 15. c. ult. in the description of the Temple buil • by Herod, there is mention of 〈 in non-Latin alphabet 〉 a sept, which encompassed the 〈 in non-Latin alphabet 〉 or court, whereon there was a prohibition 〈 in non-Latin alphabet 〉 , that any of another nation should enter. This is called by him 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , a partition of stone, or a sept of a stone-partition, the word 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 ( an oak primarily, then any kind of tree ) being 〈 in non-Latin alphabet 〉 a partition (the word that is here used) made of timber, and vulgarly used for any kind of partition▪ though here of stone (as a leaden ink-horn, or a silver box among us.) This doth Gorionides affirm to have been a silver wall, betwixt the Sanctuary and the porch, with a golden door in it, (but this I suppose not that the mass of the wall was silver, or of the door gold, but that they were silver'd and gilt over) on the upper post of which, saith he, there was a golden sword of twelve pounds of gold, on which were written these words, 〈 in non-Latin alphabet 〉 , A stranger that comes near shall die. That this is it which is here called most expressly 〈 in non-Latin alphabet 〉 , the middle-wall of partition, there is no question; and this Christ is said to take down, by making the Jews and Gentiles for the future, without any discrimination, one sheepfold under one Christ. To this sept and prohibition of entering, as it stood among the Jews, that of Ecclesiasticus 19. 29. seemeth to refer, where the man of the house is said to turn the stranger out of doors, as out of the Sanctuary or inner court, 〈 in non-Latin alphabet 〉 , Go out, stranger, from the presence of glory, that is, as strangers were commanded to go out of the Temple, where was the schechina or appearing of God, which is ordinarily called 〈 in non-Latin alphabet 〉 glory.

[ b] V. 19. Saints ] That 〈 in non-Latin alphabet 〉 saints here signify the Jews, will appear by the opposition to 〈 in non-Latin alphabet 〉 strangers before; for in respect of the Jews it was that they were called strangers, they being the only people of God before, and now the Gentiles, that were but 〈 in non-Latin alphabet 〉 strangers (vulgarly known by that name) being received in to be 〈 in non-Latin alphabet 〉 fellow-citizens; with whom? why, with the same to whom they were strangers, that is, the Jews. Thus doth Procopius interpret it in Isa. p. 683. who accordingly calls the Jews 〈 in non-Latin alphabet 〉 the nation made up of the holy fathers: which saying of his gives the reason of this phrase, why the Jews are called 〈 in non-Latin alphabet 〉 holy, viz. in respect to the Patriarchs, Abraham, &c. who were truly 〈 in non-Latin alphabet 〉 saints, to whom the promises were made, to the participation of which the Gentiles are now called.

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.

Annotations on Chap. III.

[ a] V. 8. Grace ] The word 〈 in non-Latin alphabet 〉 here, and 〈 in non-Latin alphabet 〉 in other places 1 Tim. 4. 14. signifies some special favor of God's in order to some charge or office, that especially of the ministry. So when Levi is called God's holy one, Deut. 33. 8. the word there used in the Hebrew is 〈 in non-Latin alphabet 〉 , not thy 〈 in non-Latin alphabet 〉 so properly, (that would be 〈 in non-Latin alphabet 〉 ) as thy 〈 in non-Latin alphabet 〉 signifying 〈 in non-Latin alphabet 〉 favor here; and so the person to whom the 〈 in non-Latin alphabet 〉 belongs, is he that is favored by God in a special manner, preferred to such a dignity (an office) before others, without consideration of any dignity in the person, only upon the free mercy and good pleasure of God.

[ b] V. 9. Know ] The meaning of this verse will not easily be pitched on, because it is not certain whether the reading be 〈 in non-Latin alphabet 〉 or, as the Kings MS. reads, 〈 in non-Latin alphabet 〉 . If the first be the right reading, it must then be rendered the love of Christ which exceedeth knowledge; where the comparison being laid betwixt the love of Christ and knowledge, and the love of Christ being by ver. 18. determined to signify Christ's love of us, the knowledge must probably signify those things which the Gnostics pretend to know, and boast so much in that knowledge; and so to know the love of Christ, which passeth knowledge, is to study and contemplate that one subject, Christ's infinite love to us, which is infinitely more worth our studying then what they boast of: and so this is no improbable sense of the place, that the Apostle having prayed that they may comprehend the immense love of Christ toward them, v. 18. should add also, that they may know that love of Christ's, which excelleth knowledge, that is, (as the Gnostics are very proud of their deep and secret knowledge, and place great perfection therein, so they on the other side should) look upon the huge love of Christ toward them, such as being considered, will by way of gratitude incline them to suffer anything for his sake, in opposition to being discouraged at tribulations, v. 13. and to possess their hearts of that, as that which is far more worth their thinking of and studying, then the highest knowledge or skill of mystical interpretations, which the Gnostics so pretended to. As for the notion of 〈 in non-Latin alphabet 〉 for knowledge simply taken, so as to exceed knowledge should signify unsearchable, unintelligible, that cannot probably be the meaning of it, when at the same time he prays they may know it, and besides the Genitive case 〈 in non-Latin alphabet 〉 , being the note of comparison, seems rather to refer to the former notion, to compare love and knowledge together, and prefer the former. But if the other be the right reading, then the rendering will be plain, the exceeding love of the knowledge of Christ: and though that be capable of several interpretations, whether first, the love of God in revealing, and of Christ in vouchsafing to be known to us, or secondly, our love of Christian knowledge; yet the former will be more commodious, because more agreeable to v. 18. where it is God's love toward us that they are to comprehend, and this is one special branch of that, his revealing his Son unto us; to which also it is consequent, that we should (which is the point in hand v. 13.) adhere constantly to him, endure persecutions, and not suffer our love to be cooled by them. And to this interpretation the words which follow will well connect, 〈 in non-Latin alphabet 〉 , &c. that ye may be filled to all the fullness of God, (see note c.) as an effect in us of this knowledge, or consideration of God's infinite love toward us.

[ c] Ib. Filled with all the fullness of God ] 〈 in non-Latin alphabet 〉 to fulfill signifies to fill up vacuities, to perfect, to complete; see Note on Mat. 5. h. so here having recommended to them the 〈 in non-Latin alphabet 〉 exceeding love, or charity, of God toward them, viz. rich love, and promises of God in Christ, he adds that they may be fulfilled, that is, (as an effect of their consideration of God's love towards them) filled up and perfected to the highest pitch that God now in Christ requires of us, and that is properly called 〈 in non-Latin alphabet 〉 , all the fullness of God, that is, all that perfection of charity to which God in Christ hath designed to elevate the Christian, and wherein in a manner all Christianity doth consist, and to which we are engaged by his love to us.

[ d] V. 21. In the church ] The variety of reading, either with, or without 〈 in non-Latin alphabet 〉 and, makes it doubtful how this verse should be rendered. If it be without 〈 in non-Latin alphabet 〉 and, then it must first be observed, that the preposition 〈 in non-Latin alphabet 〉 , signifying sometimes in, as in a place (and so it may possibly be here, in the assembly of Christians forever ) signifies also through and by; and so it may most probably signify here, and be all one with 〈 in non-Latin alphabet 〉 by the Church v. 10. that as there the various wisdom of God was demonstrated by the Church, that is, by God's dealing in it, so here that various wisdom and mercy of his should be acknowledged with thanksgiving. And then, though 'tis possible 〈 in non-Latin alphabet 〉 may adhere to 〈 in non-Latin alphabet 〉 and so be rendered, the Church in Christ Jesus, that is, the Christian Church; yet because probably, if that were it, it would be expressed by repeating the article 〈 in non-Latin alphabet 〉 after 〈 in non-Latin alphabet 〉 , as it is 1 Cor. 1. 2. therefore it will be more reasonable to render 〈 in non-Latin alphabet 〉 through Christ, as the mediator through whom as we pray Rom. 1. 8. so we give thanks and praise to God also. And so the meaning will be, All honor and glory be unto God through Jesus Christ (by whom these mercies are conveyed to us) for, or by, or through the Church, that is, through those gracious and wise disposals of his, that are now wrought by receiving the Gentiles into the Church, a thing which is likely to have main influence upon all posterities of the world forever. But if the 〈 in non-Latin alphabet 〉 be taken in, (as in that ancient MS. it is) then as that must necessarily connect 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Church and Christ, whether it be rendered and or even, so the 〈 in non-Latin alphabet 〉 cannot signify in, as in a place, because that cannot be applied to 〈 in non-Latin alphabet 〉 in Christ, but must necessarily be rendered by, or through, and the Church and Christ must be the two means (though perhaps those two knit into one, by rendering 〈 in non-Latin alphabet 〉 even ) whereby this glory is to come in to God, and so is ascribed to him, thus, All glory be to God the Father, the wise disposer of all, through that which is now done in the Church, and, or even, through what hath been done by Christ, in reconciling the Gentiles, and bringing them into the same fold with the Jews, making up one Church of both.

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.

Annotations on Chap. IV.

[ a] V. 8. Gave gifts ] It hath been the manner of many nations, in their triumphs after victories, to go up to the city in pomp and splendor, to bring in captives bound, all people coming forth to the spectacle, and then to give solemn gifts or largesses to their friends and country-men, or kindred, as • art of the s • lemnity: So M. Aurelius gave eight pound a peeece to the poor people in the time of triumph. And this is here accommodated to Christ in his victory and triumph over hell, accomplished by his death and resurrection. For to increase the solemnity of that, he went up to the heavenly Jerusalem, his own city, from which he came forth, carried the Devil and sin and death captives, showed them openly, shackled and unarmed, the Devil gagg'd and silenced in his oracles, death's sting pulled out, and sin left unable to hurt any that had truly repented of it; and, for a complement of all, he sent his largesses to his Disciples and clients, the gifts of the Holy Ghost. That which is here 〈 in non-Latin alphabet 〉 gave, is in the Greek of the Psalm, 78. 19. 〈 in non-Latin alphabet 〉 received, probably from the nature of the Hebrew 〈 in non-Latin alphabet 〉 , which as it signifies to give, so 'tis to receive also, as in English to take sometimes signifies to give, and in Greek 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are all one.

[ b] V. 11. Evangelists ] The rest of these offices of the Church have been explained in the Notes on 1 Cor. 12. a. b. c. And this of Evangelist, by the way, Note on Mat. 9. l. and Joh. 20. a. To which somewhat may here be added, for the giving the full notion of it. As first that the word 〈 in non-Latin alphabet 〉 , good news, or message, being common to that which is written, and which is delivered by word of mouth, two notions there are of Evangelist, one for the writer, another for the preacher of the Gospel. In the first notion we have the four Evangelists, of which two were Apostles of the twelve, Matthew and John, and yet those as ordinarily called Evangelists as the other two. But this is not the notion which belongs to this place (where Evangelist is a distinct office from Apostle ) but the second, which denotes an office then known in the Church, when any that was taken notice of for some eminent degree of proficiency in the Gospel, and special abilities of utterance and diligence, &c. was upon recommendation of the Church (as it is said of Timothy Act. 16. 2.) chosen by any of the Apostles to assist them in their work, and sent out with power of preaching the Gospel (and of doing miracles, and with gifts of healing, to that purpose) and of baptizing those that should receive the Gospel, and with other powers also of ordaining Bishops, when the Apostle thought fit to allow it him. For as the office of Evangelist, being to preach to unbelievers, requires not the donation of all the Episcopal power, viz. of ruling, nor the power of Ordination necessarily, because when the Evangelist hath planted the faith, the Apostle himself may come and confirm, and ordain Bishops, as we see in Samaria Act. 8. 17. (and therefore the Author of the Commentaries on the Epistles under S. Ambrose 's name, saith on this place, Quamvìs non sint sacerdotes, Evangelizare tamen possunt sine cathedra, quemadmodum Stephanus & Philippus, Though they be not Priests, (that is, Bishops) yet they may Evangelize without a chair ) so the donation of that superior power doth not yet make them cease to be Evangelists. And accordingly as Philip, which was but a Deacon (and therefore only preached and baptized the Samaritans, Act. 8. 12. Peter and John the Apostles being sent to lay hands on them v. 17.) was yet an Evangelist, and is so styled Act. 21. 8: so others that were Evangelists had also power given them by the Apostles that sent them out to constitute Churches, and so to ordain rulers over them, as of Mark it is said that being sent into Egypt by S. Peter, he constituted Anianus Bishop of Alexandria; and so when Timothy was constituted Bishop of Ephesus, 1 Tim. 1. 3. he is yet commanded by S. Paul to do the work of an Evangelist, 2 Tim. 4. 5. that is, as he was Bishop of those that believed under that Metropolis, and of those also that should come in to the faith in all Asia, so he had also authority to make known the Gospel to them that knew it not, to call them to the faith, which is the peculiar notion of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , to Evangelize and to preach, and 〈 in non-Latin alphabet 〉 , Matth. 28. 29. to gather disciples, as those words are opposed to teaching, Act. 15. 35. and c. 5. 44. and as 〈 in non-Latin alphabet 〉 the word differs from doctrine, 1 Tim. 5. 17. Now as he that from a Deacon is made a Bishop hath all the powers that belonged to a Deacon still continued to him, and the addition of so much more; so he that is an Evangelist, if he be farther invested with power of Ordination, may still remain an Evangelist, the power of constituting Bishops over them that believe and are baptized being reconcilable with the power of preaching to them that believed not. Only the word Evangelist denoting no more then that of being sent by an Apostle to preach, is indifferently used, whether he have the power of Deacon only, as Philip, or more, as of Timothy and Mark hath been affirmed, and so is here set after the Apostles and Prophets, and distinguished from Pastors and Doctors, that come after, by which the ruling Elder or Bishop is understood.

[ c] V. 14. Sleight ] The word 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 a die, might possibly signify inconstancy and mutability, because nothing is more variable then that. And so in Antoninus l. 1. 〈 in non-Latin alphabet 〉 is set to signify the firmest constancy of mind. In this sense it might well enough agree with the 〈 in non-Latin alphabet 〉 here, being carried about with the wind, &c. and so Xylander upon that place hath taken confidence to interpret it, that S. Paul advises us to avoid 〈 in non-Latin alphabet 〉 , that is, saith he, ne omni vento doctrinae circumagi nos & in errores abripi patiamur, that we do not permit ourselves to be driven about, and snatched into errors by every wind of doctrine. But the Gloss of Phavorinus is more to be heeded, who renders it 〈 in non-Latin alphabet 〉 , craft, subtlety, dexterity to deceive; and agreeably the very word 〈 in non-Latin alphabet 〉 is here set with it, in the sense wherein we proverbially say of a cunning cheat, that he sets the dice upon us. And so Eusebius out of Irenaeus speaking of Marcus, saith he was 〈 in non-Latin alphabet 〉 , by 〈 in non-Latin alphabet 〉 signifying deceitful artifice, such as Conjurers use, Eccles. Hist. l. 4. c. 11. See Theophylact, who comparing the false teachers to 〈 in non-Latin alphabet 〉 Dicers, saith of them, that they do 〈 in non-Latin alphabet 〉 , remove the simple as they please, as at dice they can cast what throw they have a mind to; and this, saith he, is the 〈 in non-Latin alphabet 〉 here spoken of, and the 〈 in non-Latin alphabet 〉 , whatsoever their deceitful artifices have a mind to.

[ d] Ib. Ly in wait to deceive ] What 〈 in non-Latin alphabet 〉 signifies in this place may thus be collected. Hesychius seems to render it 〈 in non-Latin alphabet 〉 arts, for so I suppose the words in his Glossarie must be mended, instead of 〈 in non-Latin alphabet 〉 reading 〈 in non-Latin alphabet 〉 , for as to 〈 in non-Latin alphabet 〉 , that follows after, and is rendered 〈 in non-Latin alphabet 〉 . Thus 〈 in non-Latin alphabet 〉 in Soudas is 〈 in non-Latin alphabet 〉 , to use any artifice, and to deceive. The word, saith S. Chrysostom, is used 〈 in non-Latin alphabet 〉 , in speeches in work • , in wrestlings. In speech it is set down by the Rhetoricians for one of the 〈 in non-Latin alphabet 〉 see Hermogenes 〈 in non-Latin alphabet 〉 . p. 217. and because these are all designed to the working on, and persuading, the auditors, therefore 〈 in non-Latin alphabet 〉 is thus to contrive the speech, that it may probably be most persuasive: see Chrysost. Tom. 4. p. 416. l. 16. 〈 in non-Latin alphabet 〉 , he otherwise dressed up the same thing and proposed it more softly, or calmly, and cunningly. So Tom. 3. p. 495. l. 20. and p. 880. l. 1. he proposes not sins plainly, calling it idolatry, &c. but after another manner contrives and forms his speech, so as it may best persuade, by concealing what is likely to avert. So in Marcus Eremita in his 〈 in non-Latin alphabet 〉 . p. 941. D. 〈 in non-Latin alphabet 〉 , you desired some method, and exhortatory discourses, that is, some colors of persuasion. And the like arts of dissimulation and disguise as these, in all sorts of actions, and particularly in combats, are in like manner expressed by this word 〈 in non-Latin alphabet 〉 . So 〈 in non-Latin alphabet 〉 , Eph. 6. 11. the crafts and ambushes, 〈 in non-Latin alphabet 〉 , the treacheries, deceits, and cunning contrivances of the devil. Accordingly 〈 in non-Latin alphabet 〉 is one that is not apt to be deceived by any subtleties, contrivances, concealments, as in Hermes Trism. l. 13. p. 32. 〈 in non-Latin alphabet 〉 , a most wise Judge, that cannot be imposed upon by any artifices of the advocates or pleaders. And thus in this place, the craftiness of men is designed 〈 in non-Latin alphabet 〉 to the managing and contriving of their false doctrine so, as they may be most likely to persuade and gain upon seducible auditors.

[ e] V. 16. From whom the whole body —] This verse hath much of difficulty in it, and the first part of that is, whether, Christ being called in the former verse the head of the Church, the influences that here are said to come from him, and are set down by Analogy with the natural body, are those that come from the head, and not rather from the heart. To this the solution may be easy, first, that it is very probable, that in a man's body the growth is from the head. For the animal spirits are by the nerves conveyed to the nourishing and increasing the several parts, through the whole body; and those nerves descend from the brain by the spina dorsi, and are from the vertebrae there branch'd out over the whole body, from whence it comes to pass in crooked persons, where the vertebrae are displaced, that the growth is thereby hindered. And then the Analogy will hold exactly to the Church, the body of Christ, that it receives its supply for increase, or growth, from Christ the head. Secondly, that if this be not so, but that the heart should be found to be the fountain both of life and growth, yet the Analogy here will still hold, it being reasonable to affirm that Christ supplies the place of both these parts in the Church, is the head to rule and direct, and the heart also to supply it with all it wants, with graces for the beginning and increase of life. In the next place therefore, it is not easy to give an account of that phrase, 〈 in non-Latin alphabet 〉 is sufficiently expounded by Hesychius, 〈 in non-Latin alphabet 〉 , to bring to friendship; and so 〈 in non-Latin alphabet 〉 applied to the body, signifies a close conjunction, somewhat above that agreement of parts, or fitting together, noted by 〈 in non-Latin alphabet 〉 precedent; that signifying the fitting one part to another by jointing, or putting together, but the latter, the fastening them when they are so jointed, either as by cementing, or by pinning, or by clapping plates of iron upon them, which will keep them from falling (or being plucked) asunder: and this is done 〈 in non-Latin alphabet 〉 Col. 2. 19. First, 〈 in non-Latin alphabet 〉 , literally by touches, or contiguous, but not continuous parts, that is, by joints, so called from 〈 in non-Latin alphabet 〉 tango, because though the joints, like several pieces of timber fitted together, do touch one another, yet there is not that continuity, as in each part is discernible: and secondly 〈 in non-Latin alphabet 〉 , by ligatures, and bands, and here 〈 in non-Latin alphabet 〉 by every touch, that is, every joint, without mention of the bands. Where there being no matter of doubt but that the 〈 in non-Latin alphabet 〉 bands denote the veins and arteries, those ligaments of the body, by which the blood and spirits are conveyed to every part, it must follow, that the 〈 in non-Latin alphabet 〉 joined with it must signify the joints that are so cemented, and kept together with these bands, and so by both of them there, and by one here, (comprehending also the other under it) the body is 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , supplied by the one, and knit together by the other. And then it being evident that this place and that are parallel, it will follow, First, that 〈 in non-Latin alphabet 〉 here, every touch, or contiguity, or joint, will be all one with 〈 in non-Latin alphabet 〉 touches and ligaments in the Plural there; and Secondly, that the Genitive 〈 in non-Latin alphabet 〉 , that follows here, must be the latter of two Substantives, and denote the office or use of the 〈 in non-Latin alphabet 〉 , the joints, and veins, and arteries, viz. 〈 in non-Latin alphabet 〉 , to supply, or contribute to every part that which it wants, as in the place to the Coloss. the body is said 〈 in non-Latin alphabet 〉 in the Passive, to be thus supplied and provided for by them. The third difficulty is, what is the importance of 〈 in non-Latin alphabet 〉 , and that will now be more easily salved. For the supply being made by the veins and arteries (that knit the joints) to all the parts of the body, those parts that receive the supply being after mentioned, and 〈 in non-Latin alphabet 〉 , noting their proportion of want, the degree or measure of their capacity of receiving it, 〈 in non-Latin alphabet 〉 must needs belong to the Agent in this supply, the joints, and veins, and arteries, that thus contribute to the wants of each part; and so 〈 in non-Latin alphabet 〉 will signify by, or according to, their operation, or operative virtue, or efficiency, or power, 〈 in non-Latin alphabet 〉 in the proportion of every member, that is, in proportion to what every member wants, not only for its present subsistence, to repair what is daily lost, but for growth also, till it attain to the full dimensions that belong to it. The last difficulty is, why when 〈 in non-Latin alphabet 〉 the body is the Subject of the Proposition; and consequently 〈 in non-Latin alphabet 〉 causes increase is the Predicate that connects with it, here is yet added 〈 in non-Latin alphabet 〉 of the body, thus, the body causeth increase of the body. But that is answered also by the use of the word 〈 in non-Latin alphabet 〉 in Hebrew, to which 〈 in non-Latin alphabet 〉 body in Greek is answerable, which signifies not only body, but beings, essence, and being joined with any thing else, signifies that to which it is joined, 〈 in non-Latin alphabet 〉 his body, that is, himself; and so here 'tis taken, and so signifies no more but that the body by those means specified causeth increase of itself, that is, is daily nourished and increased, 〈 in non-Latin alphabet 〉 , to the building up, or improving, itself in love, which is, as it were, the reciting of the whole verse, and applying of it to the business in hand, the Church, as it is the body of Christ; that as union and kindness, and the supply that is made by one part of the body to the other, is that that sustains and gives growth to the body, so is amity and joining together in common assemblies, and the rich men's and the maturer and stronger Christians contributing their supplies to the temporal, but especially to the spiritual wants of the poorer and weaker, a means of increasing and building up the Church of Christ, wheresoever it hath been planted. By what hath been here said thus largely, that other parallel place Col. 2. 19. is sufficiently explained also.

[ f] V. 19. Past feeling ] 〈 in non-Latin alphabet 〉 is, saith Pausanias, 〈 in non-Latin alphabet 〉 , to cease to feel cold; as 〈 in non-Latin alphabet 〉 is not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , not Actively to labor, but Passively to suffer pain. So 〈 in non-Latin alphabet 〉 , they that through extreme cold are num'd, and can neither feel, nor do anything.

[ g] Ib. Uncleanness] 〈 in non-Latin alphabet 〉 , saith S Basil ad Diodorum, the word is used for those abominable sins not to be named, whether of men or women.

[ h] V. 26. Let not the sun go —] What is here advised by the Apostle, is parallel to the directions of the ancient Philosophers, known by the Ephesians to whom he wrote. Aristotle distinguisheth in this matter, Eth. l. 7. c. 6. between 〈 in non-Latin alphabet 〉 those that are highly enraged, and 〈 in non-Latin alphabet 〉 bitter, or contumelious in their anger, and 〈 in non-Latin alphabet 〉 hard to be reconciled, whom elsewhere he calls 〈 in non-Latin alphabet 〉 those that hardly are dissolved, hardly put off their displeasure, Eth. 4. 5. These three sorts are here referred to by the Apostle. The first ( 〈 in non-Latin alphabet 〉 ) is intimated in the 〈 in non-Latin alphabet 〉 be angry, whether by that be meant sudden anger