A Paraphrase on the New Testament

CHAP. VIII.

1. MOreover brethren, we do you to wit, of the grace of God bestowed on the churches of Macedonia:

1. And I think it meet here to give you notice of the Grace of God on the Churches of Macedonia, which appeared in their willing Liberality in our Collections for Judea.

2. How that in a great trial of affliction, the abundance of their joy, and their deep poverty abounded unto the riches of their liberality.

2. How that while they were themselves under a great Trial of Affliction, and in deep Poverty, yet they joyfully abounded in Liberality.

3. For to their power (I bear record) yea, and beyond their power, they were willing of themselves.

3. For they were voluntarily ready, even beyond their Power; which they extended to the utmost.

4. Praying us with much entreaty, that we would receive the gift, and take upon us the fellowship of the ministering to the saints.

4. Earnestly entreating us to receive their Contribution, and undertake the administering of it to the Saints at Jerusalem, as an Expression of their Communicating Love.

5. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.

5. And in this they exceeded our hope, first giving themselves to God, and to us as his Ministers, as ready to help us with their Persons, as well as with their Purses.

6. Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.

6. And so we desired Titus, that as he had begun the motion or this Charity to you, he would be at the labor to travel to you, and bring it to perfection.

7. Therefore as ye abound in everything, in faith, in utterance, and knowledge, and in all diligence, and in your love to us; see that ye abound in this grace also.

7. Therefore as you are a Church eminent for Gifts of Faith, Knowledge, Speech, Diligence, and Love to us, see that your charitable Contribution abound in answerableness to your Gifts.

8. I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.

8. I do not this as the Master of your Purses, by way of command; but I set before you the good Example of others, and I invite you to give this proof of the sincerity of your Love to me, and to the Brethren: (For Hypocrites will afford us a cheap sor • of Love, but not a costly one.)

9. For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.

9. And what can be a stronger Motive to you, than the Example of Christ, who, though he was Lord of all the World, for our sakes lived in the Body, in the Condition of the Poor; and this was to procure us the Heavenly Riches: So that you relieve him reputatively, in relieving his Members; and you imitate him, when you forsake your own Abundance for the good of others.

10. And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago.

10. And I am the bolder herein to advise you, because you yourselves have herein begun, and resolved to go on, a year ago; and therefore it is but agreeable to your own Resolves.

11. Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which you have.

11. Therefore now perform what then you readily resolved on, according to your ability.

12. For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.

12. For if there be a true willingness, it will be performed according to a Mans ability; and God requireth no more, but accepteth the Will for that which we are unable for.

13. For I mean not that other men be eased, and you burdened: 14. But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want, that there may be equality.

13, 14. Not that I would lay more on you than your Proportion, to ease others: but that now you abound, you may supply their want; and that when you are in want, the abundance of others may supply your wants.

15. As it is written, He that had gathered much had nothing over: and he that had gathered little, had no lack.

15. In which I may allude to what is said of the Israelites gathering Manna; [ He that, &c. ] Obey God, and you shall not want; and if you abound, what enjoy you of it more than they that have but Food and Raiment? God will reduce all his Servants to an Equality suitable to them severally, in the Use and End.

16. But thanks be to God, which put the same earnest care into the heart of Titus for you. 17. For indeed he accepted the exhortation, but being more forward, of his own accord he went unto you.

16, 17. I thank God that Titus was as forward to move you to this Work as I; for he did not only yield to it at my request, but of his own accord was forward to go to you about it.

18. And we have sent with him the brother, whose praise is in the gospel, throughout all the churches:

28. And with him we sent Luke, whose Service for the Gospel hath made him honored in all the Churches.

19. (And not that only, but who was also chosen of the churches, to travel with us with this grace which is administered by us to the glory of the same Lord, and declaration of your ready mind)

19. And who was chosen by the Churches to go with us in this Ministration of your Charity to the Jews, that God may have the Glory of this notified Concord of Jewish and Gentile Christians, and of your ready Minds to so good a Work.

20. Avoiding this, that no man should blame us in this abundance, which is administered by us: 21. Providing for honest things, not only in the sight of the Lord, but also in the sight of men.

20, 21. For I took care to avoid all occasion of suspicion, that I should detain any of this large Conribution to myself, or unfaithfully distribute it: Providing that all be done decently and blamelessly in the sight of Men, as well as faithfully in the sight of God.

22. And we have sent with them our brother, whom we have oftentimes proved diligent in many things, but now much more diligent, upon the great confidence which I have in you.

22. And with them I have sent another Brother, whose Diligence I have oft tried, but now find him much more willing; being encouraged by my confidence of your forwardness.

23. Whether any do inquire of Titus, he is my partner, and fellow-helper concerning you: or our brethren be inquired of, they are the messengers of the churches, and the glory of Christ.

23. If any doubting of their Trustiness, inquire what these Brethren are, let them know, that Titus is my Partner and Helper even for your Service; and the other two Brethren are Messengers of the Churches (who would not trust untrusty Men) and an Honor to the Christian Faith.

24. Wherefore show ye to them, and before the churches, the proof of your love, and of our boasting on your behalf.

24. So far therefore regard them, as to let them see, and the Churches that sent them, hear the Proof of your Love to me, and to all Saints, by your Liberality, and that I have not boasted of you in vain.

Note, 1. That Paul 's Importunity for this Collection showeth that the Case was much altered, since in Acts 4. &c. they sold all and laid at the Apostles Feet, and had all things common. And as Men were quickly grown more cold, so that was not intended for a constant and universal Practice, but to show with the Gift of Tongues, the marvelous degree of holy Love and Unity which the Holy Ghost was given to effect: For to continue it everywhere, would have disabled them all to do much future good with Riches, when all was gone. And perhaps the Christians at Jerusalem were then in greater want by that.

2. We see, that even among Christians costly Duties come hardly off (else Paul had not needed all this ado) even where Gifts and Parts are eminent.

3. And yet it is costly Duties of Charity that must prove the truth of our Faith and Love, which are dead if barren.

4. We see, that a Minister who seeth cause obstinately to avoid being chargeable to any of his Hearers himself, lest they contemn or suspect him as a Self-seeker, may yet put on confidence, and be bold and importunate in urging them to Charity for others, and Collections for the Service of the Church and Gospel.

CHAP. IX.

1. FOr as touching the ministering to the saints, it is superfluous for me to write to you. 2. For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many.

1, 2. But to use many Arguments with you, for the Duty of relieving the needy Saints in general, or for this Contribution in particular, I suppose it needless, you being yourselves so forward to it, that I have boasted of your readiness a year ago, which hath quickened the Zeal of many others.

3. Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready:

3. Yet to make sure, I have sent the Brethren, lest it be to do when I come, and my boasting of you fail.

4. Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, you) should be ashamed in this same confident boasting.

4. For I would not have them of Macedonia, if they come with me, by finding your Collection unready, think that you are unwilling, to your dishonor, and mine, that boasted of you.

Note, That it's lawful to use an honest Craft to draw Men to their Duty, 1. By engaging their Reputation in it: 2. And by alluring them by just Praise.

5. Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready as a matter of bounty, and not as of covetousness.

5. Therefore I sent these three Brethren, to desire you that it might be ready, (you having notice of it also heretofore) that it may appear to be of willing Liberality, and not extorted from covetous Men.

6. But this I say, He which soweth sparingly, shall reap also sparingly: and he which soweth bountifully, shall reap also bountifully.

6. As to the Proportion, I will say but this; All shall reap in that measure that they sow.

Note, That Paul 's disclaiming Justification by Works, consisteth with this Doctrine, That all Men shall be rewarded not only according to the Sincerity of their Hearts, but also according to the Degrees of their obedient Will and Works.

7. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.

7. Let your Will command you in the proportion: Do it not grudgingly, and as urged and constrained against your Wills; but as you are truly willing: For God loveth a cheerful Giver, and not the outward Deed only, which is against or without the W • ll.

8. And God is able to make all grace abound towards you; that ye always having all sufficiency in all things, may abound to every good work:

8. And it should take off all unwillingness, to consider, that God is All-sufficient to give you by his Blessing such Abundance, that you shall always have enough to furnish you for Good Works, as well as to supply your own Necessities.

9. (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth forever.

9. For God hath promised in his Description of the Righteous, Psal. 112. That he will so bless him that is charitable and liberal in Good Works, that he shall prosper, and have supply from God, for all that he requireth of him, and shall forever be rewarded for it, as for that which is part of his Personal Righteousness.

10. Now he that ministereth seed to the sower, both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness)

10. And this is my Benediction and Prayer for you, That God, who giveth both Seed and Increase, will supply all your Wants, and bless your Liberality with the Increase of his Gifts, and the Fruits of this your Righteousness to yourselves.

11. Being enriched in everything to all bountifulness, which causeth through us thanksgiving to God.

11. That, you may be enriched by him in all things, so as to feed your Bounty, which when we distribute will make many thankful to God.

12. For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God;

12. For the distribution of your Charity will not only supply the Saints Necessities, but also cause them to give thanks to God, who sendeth them his Mercies by the Hands of Men.

13. (Whilst by the experiment of this ministration, they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men.)

13. The distribution of your Gift will be a convincing Experiment to the Jews, that the Gentiles are converted to a loving Union with them, and are sincerely subject to the Gospel, and that your Faith is not barren, but effectual and fruitful.

14. And by their prayer for you, which long after you, for the exceeding grace of God in you.

14. And it will provoke them to pray for you, who greatly value you, for the abundant Grace of God, which showeth itself by such evident Fruit.

15. Thanks be unto God for his unspeakable gift.

15. And as Gifts and Grace▪ Wealth and willing Minds, are all the unspeakable Gifts of God; to him we return our chiefest Thanks.

CHAP. X.

1. NOw I Paul myself bes;eech you, by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you. 2. But I beseech you, that I may not be bold when I am present, with that confidence wherewith I think to be bold against some which think of us, as if we walked according to the flesh.

1, 2. And having pleaded with you for the poor Christians in Judea, let me next speak for myself. Though some among you report, that my bold Speech to you is only by Letters, and that my Presence is contemptible; I will by this Letter also use the Meekness and Gentleness which is according to the Command and Example of Christ, in beseeching you not to put me to use that Boldness that else I must do against them that calumniate my Ministry as Carnal and Self-seeking.

3. For though we walk in the flesh, we do not war after the flesh:

3. For though we yet dwell in the Body, our Ministry and Life are not from Carnal Principles, to Carnal Ends, nor by Carnal Means.

4. (For the weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong holds)

4. For it is not Bribes, or Swords, or outward Violence, but more powerful Arms, by which we batter and cast down the Fortresses of Sin and Satan.

5. Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ:

5. It is not Men's Estates or Bodies that we conquer, by Fines, Imprisonments, or Captivity; but even the Conceits, Opinions, and Imaginations of Men's Minds, the Logic of Cavillers; the Philosophy of Opposers, the Pride of Jews and Gentiles, and all their Misapprehensions of the Christian Verity, and Opposition against it, and bringing their Thoughts and Minds into subjection to Christ.

6. And having in a readiness to revenge all disobedience, when your obedience is fulfilled.

6. And though we call not for Fire from Heaven to revenge ourselves, and gratify our Passions; yet when the Church is settled in their Obedience, so that the Wheat may be separated from the Tales, God, who hath furnished me with Authority, will not deny me Ability to inflict such Penalties as he judget • fit for the Impenitent, by delivering them to Satan.

7. Do ye look on things after the outward appearance? if any man trust to himself, that he is Christ's, let him of himself think this again, that as he is Christ's, even so are we Christ.

7. Do you judge by Men's outward Appearance and Ostentation, and judge of me by the meanness of my Garb, and Bodily Stature, and Aspect? If it be Pretence of any Gifts or Authority from Christ, which puffeth up these Men, let them consider, whether we have not as much of these from Christ to show as they?

8. For though I should boast somewhat more of our authority, (which the Lord hath given us for edification, and not for your destruction) I should not be ashamed:

8. If I should say, that I can show more Authority from Christ than they can▪ I should not be ashamed, as unable to prove it: (Yet we pretend to none that is destructive and hurtful to the Church, or any of the Brethren; but only to such Power as is to edify and do good.)

9, 10. That I may not seem as if I would terrify you by letters. For his letters (say they) are weighty and powerful, but his bodily presence is weak, and his speech contemptible.

9, 10. I will not seem to terrify you by Letters, contrary to what I say in presence: Though my Accusers say, that my Bodily Presence and Speech are contemptible, and not answerable to my Letters.

Note, That Tradition tells us, That Paul (according to his Name) was a Man of a very little Stature, and his Voice answerably small; and it may be that hence they raised this Report of his Presence and Speech.

11. Let such an one think this, that such as we are in word by letters, when we are absent, such we will be also indeed when we are present.

11. But let such believe, that when I come, my Deeds shall he as awful as my Words are.

Note, That the thing which Paul would have his Accusers fear, was, that by the miraculous Gift of the Holy Ghost they should speed as El • m • s did.

12. For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves amongst themselves, are not wise.

12. I will not imitate them in Self-commendation and Comparisons: but it is their folly and self-deceit, to measure themselves by their own self-conceit, and compare themselves with their own Followers, not knowing the Grace of God in others.

13. But we will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you.

13. But I will not boast of anything done beyond the Province and Measure of Gifts assigned and vouchsafed to us of God, as those that would reap the praise of other Men's Labors; but of that which God hath really done by us, of which yourselves are part of our Witnesses.

14. For we stretch not ourselves beyond our measure, as though we reached not unto you; for we are come as far as to you also, in preaching the gospel of Christ:

14. You know, that when I extend my boasting even to you, that I boast not of that which I never performed: For you are my Witneses, as being the Fruits of my Ministry.

15. Not boasting of things without our measure, that is, of other men's labors; but having hope when your faith is increased, that we shall be enlarged by you according to our rule abundantly,

15. I boast not of Labor in another Mans Province, and of other Men's Performance (as these do.) But I hope that the increase of your Faith will be the increase of my Advantage, and of my Comfort and Reward, whoever helpeth you, it being the Fruit and Increase of the Seed which I sowed.

16. To preach the gospel in the regions beyond you, and not to boast in another man's line of things made ready to our hand.

16. I hope by your Increase to have the better opportunity to carry the Gospel beyond you, to the Regions that have not yet received it; and not to boast, as entering on other Men's Labors.

7. But he that glorieth, let him glory in the Lord.

17. But let us all take heed that we glory not in ourselves, but purely in God, and for God, that we do his Work, and promote his Kingdom and Honor in the World.

18. For not he that commendeth himself is approved, but whom the Lord commendeth.

18. Self-commendation is no just Praise (but a detection and shame of Pride and Folly.) But it's God's Approbation and Praise which is our real Honor.

CHAP. XI.

1. WOuld to God you could bear with me a little in my folly; and indeed bear with me. 2. For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.

1, 2. I would you could bear a little with that which is like to foolish Boasting! Yea, you must bear with me, because it is from a godly Jealousy of Love to you, for Christ's sake, to whom I did espouse you as chaste and peculiar to him.

3. But I fear, lest by any means, as the serpent beguiled Eve through his subtility, so your minds should be corrupted from the simplicity that is in Christ.

3. But I fear, lest by the Craft and fair Pretenses of them that tell you of a more sublime Degree of Knowledge, as the Serpent by subtlety beguiled Eve, by telling her that they should be as God, knowing Good and Evil; so your Minds should be corrupted, while you think that they are edified, by forsaking that Christian Simplicity and Purity which is the true Wisdom.

Note, 1. That fair Promises and Beginnings may end in soul Corruptions.

2. Forsaking Christian Simplicity, is the Corruption of Minds and Churches. That is, 1. Turning from the simple Doctrine of the Creed, and things necessary and sure, to vain Curiosities, and uncertain Assertions and Contentions, on pretense of Orthodoxness, or of higher Knowledge. 2. From the simplicity of Worship, to ludicrous Human Ceremonies and Formalities. 3. From the Simplicity of Discipline, to Tyranny and Domination, and ensnaring unnecessary Canons and Customs, imposed on the Churches. 4. From the Simplicity of Christian Love and Conversation, to segregate Sects, and to Partiality, and self-seeking worldly Crast.

3. Pretended extraordinary Knowledge is one of Satan's Methods to corrupt the Church.

4. For if he that cometh, preacheth another Jesus whom we have not preached, or if ye receive another Spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.

4. It is one Christ, one Spirit, and one Gospel, that we have preached, and you received: If your new pretended Teachers have another Christ, and Spirit, and Gospel to preach, and can give better Proof of what they say, than I have done for the Christ, Spirit, and Gospel which I have preached, let them show it, and let them be born with and received.

5. For I suppose I was not a whit behind the very chiefest apostles. 6. But though I be rude in speech, yet not in knowledge; but we have been thoroughly made manifest among you in all things.

5, 6. I suppose that I have no way come short of those that are the most eminent Apostles: If my Speech be as mean and rude as they object, so is not my Knowledge, (which is the thing that they pretend to excel in.) But sure I need not tell you of this, who have had the Proof of it in my Ministry to yourselves.

7. Have I committed an offense in abasing myself that you might be exalted, because I have preached to you the gospel of God freely?

7. Is it my offense, that forbearing the ostentation of Learning called Wisdom, I have preached the Gospel of the Cross according to your capacity, and that without putting you to Charge, by taking any Maintenance from you?

8, 9. I robbed other churches, taking wages of them to do you service. And when I was present with you, and wanted, I was chargeable to no man; for that which was lacking to me, the brethren which came from Macedonia supplied, and in all things I have kept myself from being burdensome unto you, and so will I keep myself.

8, 9. I did that which had been partiality and robbing, had there not been just cause, &c.

Note, That, 1. One Church ought to contribute to the furtherance of the Gospel to others.

2. This is a close Reproof of the Corinthians, whom Paul saw so covetou • , or suspicious of him, that if he had made himself beholden to them, he had crossed the Ends of his Ministry.

10. As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia.

10. And that you may not think I am covetous, or like to burden you, I solemnly protest, that I will not in Achaia give away this Advantage of serving you freely, knowing what occasion some among you would else take to reproach my Ministry.

Note, If it was so meritorious in Paul to serve them freely, what a sort of People are they among us, that reproach that Ministry that would, instead of burdening them, give even their own Estates to the Poor, as well as their Labors?

11, 12, Wherefore? because I love you not? God knoweth. But what I do, that I will do, that I may cut off occasion from them which desire occasion, that wherein they glory, they may be found even as we.

11, 12. This is not, God knoweth, because I love you not; but because I know how some Men watch for an occasion to accuse us; which I will cut off from them, that they may not have an advantage to boast on this account.

Note, That it's very like these Accusers of Paul were some rich Men, that complied with the Times for Interest, and took no Pay of the Churches, but deceived them freely, and reproached Paul has a poor indigent Fellow, that preached for Bread.

13. For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.

13. For these false Apostles are deceitful Workers, pretending that they are Christ's Apostles, and acting as if they were such indeed.

Note, It's no wonder then if there be swarms of false Ministers, pretending to be the true Ministers of Christ.

14. And no marvel; for Satan himself is transformed into an angel of light.

14. And no marvel, when Satan doth but teach them to do as he doth, who counterfeiteth an Angel of Light, and bringeth in Error and Sin, by bold pretending that it is Light, and extraordinary Knowledge and Virtue.

15. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.

15. Therefore it is not an incredible thing, that Men should be really the Devils Ministers, animated and taught by him to do his Work, against the Interest of Christ, and Truth, and Godliness; and yet pretend to go beyond Christ's own Apostles in preaching Righteousness, Wisdom, and Godliness.

Note, That the Pretenses of Truth, Orthodoxness, Righteousness, Free Grace, Unity, Peace, &c, are no sufficient Evidences of true Ministers. The Devils Ministers may pretend them all, and may cry down Christ's Ministers as Carnal, Heretics, Legal, Schismatics, &c.

16. I say again, let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little.

16. Take it not for Folly to vindicate my Ministry: But if you do, yet hear me, try, and judge.

Note, That Paul meaneth, that Boasting is the usual mark of a Fool; but it is no Folly, when the Interest of God and Souls require it: It was seemingly, not really his Folly.

17. That which I speak, I speak it not after the Lord, but as it were foolishly in this confidence of boasting.

17. That which I speak of myself, I speak not as I do the Gospel by Inspiration; and I confess that materially it hath the appearance of Folly in ostentation.

18, 19, 20. Seeing that many glory after the flesh, I will glory also. For ye suffer fools gladly, seeing ye yourselves are wise, For ye suffer if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face.

18, 19, 20. You can easily bear with a Fool, because you are wise yourselves: So bear with me, while I do that necessarily, which they do vainly. You can bear with greater Provocations, even with them that would captivate you to Error and the Law, and would make a Prey of you, and make themselves your Lord's and Masters, and abuse you.

21. I speak as concerning reproach, as though we had been weak: howbeit, whereinsoever any is bold, (I speak foolishly) I am bold also.

21. I speak of them that reproach me of contemptible Weakness: Though I confess, that Boasting usually signifieth Folly, I will say, that I have as much as they to boast of.

Note, That Paul is so cautelous lest any by his Example should be tempted by proud Boasting, that materially he calls it Folly, though formally it was not so in him.

22, 23. Are they Hebrews? so am I: are they Israelites? so am I: are they the seed of Abraham? so am I: Are they ministers of Christ? (I speak as fool) I am more: in labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft.

22, 23. They boast that they are Hebrews, Israelites, Abraham 's Seed, and Ministers of Christ: And am not I so too? Yea, though my Words be like those of a Fool, I say, that I have labored and suffered more for Christ, by Stripes, Prisons, and daily dying, than they have done.

24. Of the Jews five times received I forty stripes save one. 25. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck; a night and a day I have been in the deep:

24, 25, Scourged by the Jews to the utmost seve • ity, beaten by the Romans, stoned by the Rabble, thrice shipwreck'd, a Night and a Day in some darksom dangerous Passage at Sea (or a Dungeon so called, as some think.)

26, 27. In journing often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.

26, 27, Note, That the Sufferings which deter Carnal Men from Religion by Shame and Fear, are the Honor of Believers.

28. Besides those things that are without, that which cometh upon me daily, the care of all the churches.

28. Besides the things that are without my Body, even the Case of all the Churches, which are my daily Care.

29. Who is weak, and I am not weak? who is offended, and I burn not?

29. Every Mans Weakness and Sufferings are to me as my own: The danger of the Tempted and Scandalised is my pain, and care for their preservation.

30. If I must needs glory, I will glory of the things which concern mine infirmities.

30. If you will put me to boast, it shall be of that which worldly Men will turn to my reproach; not of any Preeminence, but of my Sufferings.

31. The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not. 32. In Damascus the governor under Aretas the king, kept the city of the Damascenes with a garrison, desirous to apprehend me: 33. And through a window in a basket was I let down by the wall, and escaped his hands.

1. Note, That through all this Chapter Paul calls his Boasting Folly, not formally and really, but materially and seemingly, because it's Fools that boast unnecessarily; when the false Apostles made it his Duty.

2. Note, That it was no small Quarrel of Brethren (like that of Barnabas ) which put him upon all this Apology, (which else would not have savoured of Humility.) But it was the Intrusion and envious Accusation of such Jewish, Heretical, false Apostles, as he calleth the Ministers of Satan, who endeavored to subvert the Gospel, and by disgracing him, to frustrate all his Labors, and destroy the Church: It's like to be those called Nicolatians, Rev. 2. & 3.

CHAP. XII.

IT is not expedient for me doubtless to glory: I will come to visions and revelations of the Lord.

1. I know that boasting is unseemly for an humble Minister of Christ: but seeing it is put upon me, I proceed to a higher Matter, even Visions and Revelations from God.

2. I knew a man in Christ above fourteen years ago (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth) such an one caught up to the third heaven. 3. And I knew such a man (whether in the body, or out of the body, I cannot tell: God knoweth) 4. How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.

2, 3, 4. I knew a Man that was acted by the Spirit of Christ above himself▪ who above fourteen years ago (whether Bodily, or only by mental Extasie and Rapture, I know not, God knoweth) was caught up to that Place of Glory called the Third Heavens, and caught up there into Paradise, a Place of Joys, and heard that which neither can nor must be uttered, being unsuitable to the Ears of Mortals, and proper to Possessors.

5. Of such an one will I glory: yet of myself I will not glory, but in mine infirmities.

5. I think this Fore-taste of the Heavenly Glory, worthy to be gloried in: But (though I be the Man) I will not glory in it as my own, who was but passive, and advanced to it by God, to whom all the Glory is due. It is my Infirmities, or debasing Sufferings in the World, which I will call my own, and boast of.

6. For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me.

6. Should I boast of this so great a G • ft, to the Glory of the Giver, it would be no Folly: But I lay it by, expecting that no Man judge highlier of me, than by what himself shall see or hear.

7. And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in in the flesh, the messenger of Satan to busfet me, lest I should be exalted above measure.

7. And lest this Revelation should too much lift me up, there was given me a Thorn in the Flesh, a Messenger of Satan to put me to pain, and keep me from too much Exaltation.

Note, 1. It is most unlikely which some feign to be the sense of these Words, viz. That it was a Temptation to Lust: It's most like it was such a Pain as the Stone, or at least some bitter Persecution.

2. Even the holiest Christians, after their most heavenly Acquaintance, are not out of danger of Pride, or being too much exalted.

3. This Spiritual Pride is so dangerous a Sin, that it's a Mercy to be saved from it, even by Bodily Pain.

4. God will hurt the Bodies, to save the Souls, even of his dearest Children.

5. Satan, that intendeth hurt, is oft God's Instrument to do us good.

6. Bodily Pains are oft the Messengers of Satan, and yet of God.

8. For this thing I besought the Lord thrice, that it might depart from me.

8. Note, 1. That it is lawful to pray for the removal of Pain; 2. Yea, to be oft in prayer for it.

9. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness.

9. And the Answer which I had was not a present removal of the Thorn, but a Word for Patience and Trust in God, viz. That his Favor and Grace was sufficient for me, to support and comfort me till deliverance came; and that it is his way in our Weakness to manifest most his helping Power.

9, 10. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.

9, 10. It is therefore in Sufferings that I will glory, as being the occasion of my greater Experience of the Lo • e and Power of Christ: Yea, I even take pleasure in abasing Sufferings for him, though not as painful, yet as an advantage to his Grace that strengtheneth me, so far am I from being ashamed or impatient of them.

11. I am become a fool in glorying, ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing.

11. I have said all this as in the Habit of a Fool: but it's you that put it on me, by necessity, who should have vindicated me and my Ministry against seducing Accusers.

12. Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.

12. Are not you my Witnesses? I appeal to yourselves: Among you my Apostleship was fully proved, by patient Suffering, and by miraculous Gifts, and Signs, and Wonders, and Works, done by the Power of God.

13. For what is it wherein ye were inferior to other churches, except it be that I myself was not burdensome to you? forgive me this wrong.

13. For what Gifts of the Spirit poured out among you? what Signs and Miracles have other Churches excelled you in? The difference between you and others was, that I spared your Purses, and put you to no charge: If that be a wrong, I hope you can easily forgive it.

14. Behold, the third time I am ready to come to you; and I will not be burdensome to you; for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.

14. A third time I purpose to come to you, and not to burden you, but as to my children, to give, rather than to receive.

15. And I will very gladly spend and be spent for you, though the more abundantly I love you, the less I be loved.

15. And I will gladly spend my Time and Labor, and be spent myself, even as to my Strength and Life, for your Salvation, though my Love should be requited with Neglect.

16. But be it so, I did not burden you: nevertheless being crafty, I caught you with guile. 17. Did I make a gain of you by any of them whom I sent unto you?

16, 17. But be it as some object, that though I took no Money of you, I craftily caught you with guile, that getting your Affections, I might hereafter make advantage of you for myself: But my Craft was but to win you to Christ. Did I make a gain of you, by any of them whom I sent unto you? Will you judge of my Design contrary to my Practice?

18. I desired Titus, and with him I sent a brother: did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps?

18. Did Titus, or the Brother whom I sent to you, make a Gain of you? Did we not all agree in Mind and Practice?

19. Again, think you that we excuse ourselves unto you? we speak before God in Christ: but we do all things, dearly beloved, for your edifying.

19. Think not that I say all this to insinuate myself into your esteem for any by Ends of my own: I speak it as before God in Christ; It is your Edification that is my End in this and all things that I do concerning you.

20. For I fear, lest when I come I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, back-bitings, whisperings, swellings, tumults: 21. And lest when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness, and fornication, and lasciviousness which they have committed.

20, 21. For I fear lest when I come I shall find among you these Sins, which are the Characters of Factious Minds, Debates, &c. and lest God will humble me among you with grief for you, and mourning over the Impenitent, that have been guilty of those filthy Sins, which Deceivers and Idol-Feasts have drawn them to; and left I be forced to be unwelcome to such Persons.

Note, I. Though Paul seems to contradict himself in praising the Corinthians so largely in the beginning of this Epistle, and describing them so ill in the end: yet, 1. It is not the same Persons that he praiseth and dispraiseth, though of the same Church. 2. We must praise all that is good in Men, when we reprove the evil.

II. Note, That the very Characters of factious seduced Professors, are the Sins here named, which therefore we should specially abhor: 1. Debates, 2. Envying Zeal, 3. Wraths, 4. Strifes, 5. Back-bitings, 6. Whisperings, 7. Swellings against each other, 8. Tumults. Yet it is very notable, That notwithstanding all these Corruptions, and Abuses and filthy Scandals, Paul neither separateth, nor persuadeth any to separate; but leaveth that to the Heretical, who used to separate themselves into distinct Bodies, for the promoting of their Opinions and Parties.

CHAP. XIII.

1. THis is the third time I am coming to you: In the mouth of two or three witnesses shall every word be established.

1. As the Testimony of two or three Witnesses confirmeth questioned Truth, so my second and third Admonition warneth you to prevent Severity.

2. I told you before, and foretell you as if I were present the second time, and being absent, now I write to them which heretofore have sinned, and to all other, that if I come again I will not spare:

2. Though I be absent, my Writing may pass for warning as if I were present, by which I foretell you, that if I come, I will not forbear to exercise on the Impenitent the Power given me by Christ.

3. Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you.

3. And seeing you call for a Proof of Christ's speaking in me, you shall have this further Proof (the Corporal Punishment of the Impenitent by Miracle or Satan's Execution): Though sure the Power of Christ attesting my Ministry, hath been so fully manifested among you, that you should have been thereby convinced.

4. For though he was crucified through weakness, yet he liveth by the power of God: for we also are weak in him, but we shall live with him by the power of God toward you.

4. For as Christ in the State of Human Weaknss was crucified, but by Divine Power was raised, and liveth; so, as we are conformed to him in Weakness and Suffering, we shall show you that we partake of the Power of God in our Life and Ministry.

5. Examine yourselves whether ye be in the faith; prove your own selves: know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?

5. If you question my Ministry, do but examine yourselves, whether you be Christians or not: If you are, was it not by the convincing Power of God's Attestation to my Ministry? and do you question that which converted you? If not, you are yet without a Savior, and in your Sins: And if you deny Christ in you, and his Power shown among you, you may expect that he will deny you.

6. But I trust that ye shall know that we are not reprobates.

6. And I trust that you shall be convinced that we have not forsaken Christ, nor shall be cast off or forsaken by him.

7. Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates.

7. My Prayer is, That you may be saved from Sin and Seduction, not so much that you may think well of us, but that you may do that which is right, how ill soever you think of us.

8. For we can do nothing against the truth, but for the truth.

8. For as we have no Authority or Commission to do anything against the Truth, but only for it; so we have no desire to do otherwise.

9. For we are glad when we are weak, and ye are strong: and this also we wish, even your perfection.

9. For how much soever we be vilified or afflicted, it is our joy that you are strong, and that it is better with you: yea, it is your Perfection that is our desire.

10. Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction.

10. It is to prevent Severity when I am present, and the trouble that you and I shall have in Penalties on you, that I give you this Admonition by Letter: still professing, That Christ hath given me no Power of Tyranny, or against your own good, but only for your Edification. Should I claim any other, it's not of Christ.

11. Finally, brethren, farewell: Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.

11. My concluding Valediction is, Be compact together in holy Union; Rejoice in the Lord; Be of one mind in Faith and Love, though you cannot in lesser things; Live in peace: and then he that would be known to us as the God of Love and Peace, will be among you.

12, 13, 14. Greet one another with an holy kiss. All the saints salute you. The grace of the Lord Jesus Christ, and the love of God, and the communion of the holy Ghost, be with you all. Amen.

12, 13, 14. Express Christian Love to one another. The Saints here salute you. The highest Blessing I can wish you is, The Grace of Christ, the Love of God, and Communication of, and Communion in the Holy Spirit. Amen.

Note, out of all this Epistle, That though proud tenderness of our Reputation be a Sin, yet it is a Duty to vindicate it when the Interest of the Gospel and of Souls require it; which it did more with an Apostle, than an ordinary Minister.

CHAP. I.

1. PAul an apostle (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead) 2. And all the brethren which are with me, unto the churches of Galatia: 3. Grace be to you, and peace from God the Father, and from our Lord Jesus Christ.

1, 2, 3. Paul an Apostle, not of Men, nor called by Men, but by Christ from Heaven, and by his Revelation, attested by the Power of God the Father, who raised him from the Dead; and all the Brethren with me: to the Churches of Galatia we wish Grace and Peace from God the Father, and our Lord Jesus Christ.

Note, That Paul mentions not [ the Church of Galatia], but [ the Churches ]; every City that had Christians (like our Corporations) having then a Church, not then put down to settle one only Church called Diocesan, instead of multitudes.

4. Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: 5. To whom be glory for and ever. Amen.

4, 5. Who by dying for our Sins, designed to call us out of the World, and save us from the Temptations, Vices, Examples, and Practices of wicked worldly Men. To him be Glory forever and ever. Amen.

6. I marvel that ye are so soon removed from him that called you into the grace of Christ, unto another gospel:

6. I marvel that you, who voluntarily received the Truth from me, are so soon turned from the Gospel of the Grace of Christ, to another Doctrine contrary to this Grace, as if it were the Gospel.

7. Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.

7. Which is far from being Christ's Gospel, contrary to my Preaching, as they pretend; but it is the Doctrine of Men that would trouble you, and would pervert the Gospel of Christ.

8. But though we, or an angel from heaven, preach any other gospel unto you, then that which we have preached unto you, let him be accursed. 9. As we said before, so say I now again, If any man preach any other gospel unto you then that ye have received, let him be accursed.

8, 9. But I pronounce and repeat it, If I, yea, or an Angel from Heaven, if any Man pretend to preach to you any other Gospel than that which we have preached, or you received, let him be Anathema, renounce him as an excommunicate accursed Person.

Note, 1. That there is no other Gospel to be expected, besides that communicated to us by the Apostles, and recorded in the Scripture. The Dream of a more perfect Gospel of the Holy Ghost, is wicked.

2. That this Gospel hath fuller Evidence than if an Angel spake from Heaven, and is to be believed before and against such an Angel.

3. That it is the Peoples Duty to reject and forsake any Teacher that would bring another Gospel, or pervert this: Not as Church-Governors, but as Subjects of Christ, that must be loyal to him, and save themselves.

10. For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.

10. Do I now preach the Doctrine of Men, on Mans Authority, to please Men; or the Word of God, by his Authority, to please him? Am I the Messenger and Preacher of Man, or of God? Which do I serve, and seek to please? For if I please Men as their Servant, I am none of Christ's Servant.

11. But I certify you, brethren, that the gospel which was preached of me, is not after man.

11. I would have you know, that the Gospel which I preach is not Human, from Man, nor on Mans Authority, nor to gratify the Will or Wordly Interest of Man.

12. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.

12. I learned it not of any Human Teacher, nor took it on Human Authority, but from Christ's Revelation.

13. For ye have heard of my conversation in time past, in the Jews religion, how that beyond measure I persecuted the church of God, and wasted it: 14. And profited in the Jews religion, above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.

13, 14. You have heard how I formerly immeasurably persecuted and wasted the Church, through excess of Zeal for the Tradition of my Fathers, and Religion of the Jews, &c.

15. But when it pleased God, who separated me from my mothers womb, and called me by his grace, 16. To reveal his Son in me, that I might preach him among the heathen;

15, 16. But when it pleased God, who by his free electing Grace decreed me to know Christ first myself, and then preach him to the Heathens, which was a kind of separating me to it from the Womb, and when he called me hereto by his mere Grace,

16, 17. Immediately I conferred not with flesh and blood: Neither went I up to Jerusalem, to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.

16, 17. I staid not to consult with any Man, but presently preached the Gospel; nor went I up to Jerusalem, to learn of the Apostles there what to preach, but, &c.

18. Then after three years I went up to Jerusalem, to see Peter, and abode with him fifteen days. 19. But other of the apostles saw I none, save James the Lord's brother.

18, 19. It was three years after, before I went to Jerusalem, and staid fifteen days with Peter, &c.

Note, 1. That though Luke, Acts 9.26. put Paul 's coming to Jerusalem near his Conversion, and mention not expressly his three years absence, or being in Arabia ; yet the brevity of the History proveth not the shortness of the Time: And it was not three years after his going from Damascus, but after his Conversion. And Luke, Acts 9.23. saith, That it was after much time that he went from Damascus (which belonged to Arabia ); so that it's like that he spent the three years at or near Damascus ; and when he was escaped, went presently to Jerusalem.

2. And though it may seem that three years had been time enough to have satisfied the Church at Jerusalem of Paul 's Conversion, yet it seems that he spent that time in Arabia and Damascus, to avoid the rage of his Countrymen at Jerusalem, and so his remoteness occasioned their dissatisfaction.

20. Now the things which I write unto you, behold, before God, I lie not. 21. Afterwards I came into the regions of Syria and Cylicia; 22. And was unknown by face unto the churches of Judea, which were in Christ: 23. But they had heard only, That he which persecuted us in times past, now preacheth the faith which once he destroyed. 24. And they glorified God in me.

Note, All this Paul writeth to prove that he received not the Gospel from the Apostles, or any man, but immediately from Christ.

CHAP. II.

1. THen fourteen years after I went up again to Jerusalem, with Barnabas, and took Titus with me also. 2. And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run in vain.

1, 2. Fourteen years after my Conversion I went again to Jerusalem, &c. and told them what Doctrine I preached, and with what sucess: But severally and privately to the eminent Apostles, that avoiding offense both of Jews and Gentiles, I might not frustrate my Labors to either of them.

3. But neither Titus, who was with me, being a Greek, was compelled to be circumcised. 4. And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:

3, 4. And I would not yield that Titus should be circumcised, because some false Brethren crept in to take advantage of the Liberty I used in compliance with the Jews, to take occasion by it to bring us into bondage to the Mosaic Law, and turn our Liberty into Necessity, and to plead that Conformity to it is our Duty, because in some Degree and Case we yielded to it as lawful, at the present, to avoid a greater hurt.

5. To whom we gave place by subjection, no not for an hour; that the truth of the gospel might continue with you.

5. Note, That an outward Act of Compliance, which in some Cases may be lawful, must not be done when it will strengthen Church-Tyrants and Deceivers, who by making it necessary, would turn Christian Liberty into Bondage.

6. But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person) for they who seemed to be somewhat in conferrence added nothing to me.

But even Peter, James, and John, who were the Chief Men, and of Reputation, (God tieth not his Grace to the Dignity of Men's Persons, therefore my Case dependeth not on their Worth:) I say, in Conference they added nothing to me, much less taught me any other Gospel than I had learned of Christ, nor found me faulty or defective in my Doctrine.

7. But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; 8. (For he that wrought effectually in Peter to the Apostleship of the circumcision, the same was mighty in me towards the Gentiles) 9. And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.

7, 8, 9. But they being satisfied that I was sent to preach to the Gentiles, as Peter was to the Jews ; and that God wrought powerfully in me for the Conversion of the Gentiles, as he did in Peter for the Conversion of the Jews, even by many Miracles; these, who are justly reputed Pillars, perceiving God's Grace, agreed to take me and Barnabas for their Fellow-laborers, and that we should preach to the Heathen, and they to the Jews.

Note, That Dr. Hammond thus Paraphraseth it; [ into what City either of us entered—and so constitute several Congregations in each City, of Jews and Gentiles. ] And he, with Grotius, say, That the two Witnesses, Rev. 11. are the Bishops and Churches of these two sorts at Jerusalem. If so, Cities had then more Bishops and Churches than one.

10. Only they would that we should remember the poor; the same which I also was forward to do.

10. That we should make Collections in the Gentiles Churches for the Christian Jews.

Note, That besides the extraordinary Famine, the Jews were generally poorer than the Gentiles ; 1. Living in a poor and narrow Country; 2. And having at first sold and given their Lands to the Common Stock.

11. But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.

11. I withstood him Face to Face, because he was blamed (or, to be blamed) as dissembling.

12. For before that certain came from James, he did eat with the Gentiles: but when they were come he withdrew, and separated himself, fearing them which were of the circumcision. 13. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.

12, 13. Note, 1. That it appeareth by this, that it was then the ordinary Practice of the Apostles and Christians at Jerusalem to observe the Law of Moses, though they absolved the Gentiles from it.

2. That Peter did this to avoid the Displeasure and Censure of the Jewish Christians, in compliance with their Weakness, which is a lawful End.

3. That his Fault lay in letting this weigh down a far greater Evil on the other side, viz. the danger of bringing the Gentiles under the Law of Moses, by making it seem necessary. This Case is much like as if some doubtful thing should by Canon or Custom be imposed on Christians; and one Party saith, You may do it ; and another saith, You must do it, or you sin : And they that say we may, though they know it be unnecessary, for fear of displeasing the Imposers, separate from the Refusers, and forbear Communion with them, and thereby harden them in their Error, and would ensnare the rest.

14. But when I saw that they walked not uprightly, according to the truth of the gospel, I said unto Peter before them all, If thou being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

14. When I saw that this Cause was not according to the plain simplicity of the Gospel, nor answered the ends of our Preaching, but was the way to seduce the Gentiles to Judaism, I said to Peter before all (because the Case concerned all) seeing thy own Practice before the Jews came, showeth that thou thinkest not that the Gentiles are bound to live as the Jews do after Moses 's Law, why dost thou now seem to tell them the contrary by thy contrary Practices, as if Judaizing were necessary to them?

15, 16. We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but; by the faith of Jesus Christ, even we have believed in Jesus Christ that we might be justified by the faith of Christ, and not by the works of the law: for by works of the law shall no flesh be justified.

15, 16. We ourselves who are Jews by birth, and not the Seed of Heathen Idolaters, yet knowing that it is not by the works of the Law, but by Faith in Christ that we must be justified have become Christians that we might be justified by this, and not by the Works of the Law, which none are justified by: And shall our Practice, now seem to intimate the contrary, and gainsay our Faith?

17. But if while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.

17. For if you feign us to be sinners, and guilty of Gentilism, because we communicate with the Uncircumcised, you hereby would make Christ to be our Leader and Teacher to sin; for it it is he that taught us this: And dare you charge Christ with Sin?

18. For if I build again the things which I destroyed, I make myself a transgressor.

18. For if we that have preached Deliverance from the Law, and that it doth not justify us, do now intimate the contrary by our Practice, we confess ourselves Sinners in teaching such Doctrine heretofore.

19. For I through the law am dead to the law, that I might live unto God.

19. The Law itself hath taught me not to trust it for Justification, nor to live in the Bondage of it, but to look for Life towards God by Christ.

20. I am crucified with Christ: Nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.

20. As Christ was crucified, and took away this Wall of Separation, and Yoke of Bondage; so I am now a Member of his Body, the Catholic Church, and am dead to the Law, and it to me: But I have a better Life, by which Christ liveth in me, both objectively, as trusted, and loved; and efficiently, by his Spirit. And now it is by Faith in him, who loved me, and gave himself for me, that I live.

21. I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.

21. I do not by returning to the Law make void all the Design of Grace in our Redemption: Christ is dead in vain, if Righteousness must be by our performance of the Law of Moses ; for what need we then any other Sacrifice for sin, or to be Redeemed from its Curse?

CHAP. III.

1. O Foolish Galatians, who hath bewitched you, that you should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?

1. So great is your folly in inclining to Judaism, that you seem in it as men bewitched, and deprived of Reason, to turn from Grace to the Law so soon, when Christ crucified for your deliverance hath been so plainly preached and set forth before you.

2. This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?

2. Do but answer me from your own Experience: Have you not received the Spirit yourselves? (some for Miracles, or Tongues, and the sincere for Sanctification:) If not, you are none of Christ's: If yea, then by what means did you receive it? Was it by the Works of the Law? (you will not say it:) or was it by hearing the Gospel of Faith?

3. Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?

3. Are you so foolish, as having received a Spiritual Doctrine, and having received and seen the Gifts of the Spirit by it, which are its Seal, that you should think it your growth or perfection to turn to the Carnal Ceremonies of the Law, which gave you not the Spirit?

4. Have ye suffered so many things in vain? if it be yet in vain.

4. Will you lose all the sufferings which you have undergone? If you turn to the Law, you lose them all.

5. He therefore that ministereth to you the Spirit, and worketh miracles among you, doth he it by the works of the law, or by the hearing of faith?

5. Are the Miracles that are wrought among you, and the Spirit communicated to yourselves, given from God by the Ministry of the Law or its Works, or by the Preaching of the Gospel?

Note, That here is a strong Evidence for the Matter of Fact, That the Gift of the Spirit, and the Working of Miracles, were then things certainly existent: Else when Paul appealed to these seduced Galatians themselves, as to Men that had the Spirit and these Miracles among them, and that with the provoking Words of [ foolish and bewitched ], how easily would they have confuted him, and said, They knew of no such thing? This had been the likeliest way to turn them from Christianity with scorn, to make that his Proof, which, if false, must be so known to them all.

6. Even as Abraham believed God, and it was accounted to him for righteousness. 7. Know ye therefore, that they which are of faith▪ the same are the children of Abraham.

6, 7. As it was by believing and trusting God's Promise, that Abraham was accounted righteous; so it followeth, that it is Believers that are his Seed as Heirs of the Promise.

8. And the scripture foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.

8. And the Scripture foretelling that God would justify the Heathen, as he did Abraham, by Faith, did in effect preach this Gospel to him then, when it's said, [ In thee shall all Nations be blessed, ] and therefore not the Jewish Nation only.

9. So then they which be of faith, are blessed with faithful Abraham.

9, So that if the Promise be made to them in Abraham, they that have the same Qualification of Faith, must needs be they that are blessed in him, though they keep not the Law of Moses, which Abraham did not, nor the Gentile Believers.

10. For as many as are of the works of the law, are under the curse: for it is written, Cursed is everyone that continueth not in all things which are written in the book of the law to do them.

10. For all that trust for Justification and Life, to their own doing the Works of that Law, and not to the free Grace of God in Christ, must needs be cursed, and not justified by it: For it saith, Cursed is everyone that continueth not, &c. which no man doth.

11. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. 12. And the law is not of faith: but, The man that doth them, shall live in them.

11, 12. It's evident, that before God none is justified by the Law: For it's said, that The just by faith shall live : But the Law considered in itself, as distinct from the Promise, doth not give Life on condition of Faith receiving it as a free Gift, but on condition of doing all that it commandeth, (Though the Law, as subordinate to the Promise, be of Faith.)

13. Christ hath reedeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is everyone that hangeth on a tree:

13. That Law which curseth us, doth not justify us: but so doth Moses 's Law: and therefore came Christ to redeem us from that Curse, suffering as a Sacrifice for us a cursed Death.

14. That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.

14. That the Blessing which was pronounced to Abraham as a Believer, might come on all ( Jews and) Gentiles, who are Believers; and we might through Faith receive the promised Gift of the Holy Ghost, (as we have done.)

15. Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disanulleth or addeth thereto. 16. Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; b • t as of one, And to thy seed, which is Christ.

15, 16. Even Men presume not to violate Covenants: And God's Promise to Abraham was to him and his Seed, which immediately was Isaac, prefiguring Christ eminently: (Though as all the Carnal Seed also sprang from Isaac, so all Believers be included as springing from Christ.)

17. And this I say, that the covenant that was confirmed before of God in Christ, the law which was four hundred and thirty years after, cannot dissanul, that it should make the promise of none effect.

17. And so the Covenant to Abraham, as the Father of the Faithful, including a Promise of Christ and his Seed by Faith, was not nulled by the Law, which was Four hundred and thirty years after: But if Justification before was by Faith, it must be so still, and so all true Believers justified.

18. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.

18. For if the Blessing meant in that Covenant with Abraham be given on condition of keeping Moses 's Law, then cometh it not by free gift, as it did to Abraham by that Promise: But God gave it freely by Promise to Abraham, without his keeping that Law.

19. Wherefore then serveth the law? It was added because of transgression, till the seed should come, to whom the promise was made; and it was ordained by angels in the hand of a mediator.

19. To what use then was the Law given? To convince Men of Sin, and restrain them from it, and make them know the need of a Mediating Savior; whom Moses typified as a Mediator, in receiving the Law from the Ministry of Angels.

20. Now a mediator is not a mediator of one, but God is one.

20. Now Mediation is between two Parties: Of these, that God is one who made the Promise to Abraham, and justified him by Faith, and surely is not mutable.

21. Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.

21. And hath this One God contradicted his Promises by his Law? By no means: Therefore he intended not that the Works of the Law should be our justifying Righteousness; which it must have been, if it could have given Life by the meritorious keeping of it: and so God should have overthrown his former way of Justification.

22. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.

22. But the Scripture tells us, that all Men are under the Guilt of Sin, and the Law doth not justify Sinners that break it: Therefore none can be justified by it. And this it doth, to teach us to look for Life by a Promised Christ.

23. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.

23. But before the Gospel and Christ Incarnate came, which now as Objects constitute our Faith, we Jews were under the restraint and tutorage of the Law, to teach us to wait for Christ, who is the Truth and End of the Law.

24. Wherefore the law was our school-master to bring us unto Christ, that we might be justified by faith.

24. And so the Law to us Jews was suited to our Youth and Rudeness, to keep us as a School-master in a learning and restrained State, and prepare us for the Gospel, and teach us to look for Justification by Faith in Christ alone.

25. But after that faith is come, we are no longer under a school-master.

25. But now Christ is fully revealed to our Faith, we are no longer under that preparatory Tutorage of Moses 's Law.

26. For ye are all the children of God by faith in Christ Jesus.

26. For now all you that are sincere Believers, are from under the bondage of legal servile Tasks and Fears, and are taken into the Family of God, as his adopted Children, by Christ, whom you believe in. And all of you profess yourselves to stand in this Relation and Hope.

27. For as many of you as have been baptized into Christ, have put on Christ.

27. For as many of you as have sincerely consented to the Baptismal Covenant, and so been baptized into the Faith of Christ, and Relation to him, have thereby even put him on as your Garment, and wholly given up yourselves to him, and so as his Members are united to him: And all that are baptized have professed this, which the Sincere perform.

28. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

28. So that the difference between Jew and Greek, Bond and Free, Male and Female, maketh no difference in your Relation to Christ, and your Justification and Salvation by him.

29. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.

29. And if you be Christ's, who was eminently Abraham 's Seed in whom all Nations by Faith are blessed, then it must needs follow, that you also are Abraham 's Seed in and through Christ, and so are justified as Abraham was, by Faith, without the keeping of Moses 's Law.

CHAP. IV.

1. NOw I say, that the heir as long as he is a child, differeth nothing from a servant, though he be Lord of all; 2. But is under tutours and governors, until the time appointed of the father.

1, 2. As Heirs enjoy not their Estates in Minority, but under Guardians are used like Servants, till Maturity.

3. Even so we, when we were children, were in bondage under the elements of the world:

3. So the State of Legal Ceremonial Bondage was suited to our rude Minority.

4. But when the fullness of the time was come, God sent forth his Son made of a woman, made under the law, 5. To redeem them that were under the law, that we might receive the adoption of sons.

4, 5. But when God, who carrieth on his Works from low Beginnings to Perfection, saw it meet to use us as at Maturity, he sent his Son into the World, whose Humanity was made of a Woman, made under the Law, which he perfectly fulfilled, that he might redeem those that were under the Law from its Bondage and Curse, that they might henceforth serve him as Sons, not in Legal Terror, but in Love and Joy.

6. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

6. And as Fathers communicate their Natures to their Children, (and not only their Names and Inheritance) so God having called you in Christ by Grace into this State of Adoption, from the Servitude of Sin and the Law, hath sealed you with his Sanctifying Spirit, whereby in the Belief of his Fatherly Love to you in Christ, your new Natures are inclined to love and trust him, and depend on him, and seek to him in all your Wants and Streights, as Children to their Parents. This is your Mark of Adoption.

Note, That as Adoption is taken in two senses and degrees, so is the Gift of the Spirit. 1. To be so far Redeemed by Christ, as to be brought from under Sin and the Law and Curse, into a State of Sonship and Life, by a Conditional Deed of Gift or Promise, that is, so Men will accept and not reject the Gift; this is a Conditional Adoption, and with this there goeth a measure of the Spirits Operation, which should draw all, and doth draw the Elect to the first true Faith and Repentance, by Vocation.

2. But to those that thus actually believe and repent, and so receive Christ, and are united to him, is given with him the Gift and Relation of actual Adoption; and these have actually the Spirit of Holiness, Love, and Adoption, even possessing them.

7. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

7. So that now you are not Slaves, or mere Servants, ruled by constraint of fear, and so not under the bondage of that Law, which doth work by cursing Terror; but you are Sons, and under a Fatherly Government; and if Sons, then have you right to the Inheritance by Christ.

8. Howbeit, then when ye knew not God, ye did service unto them which by nature are no gods.

8. But before you were brought to the true Knowledge of God, you Gentile Christians were the worst of Slaves, serving them that are no God's at all; and the Jews thought there was no hope of you, but by becoming Proselytes to them: And now Christ hath delivered both you and them.

9. But now after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?

9. And now you have learned the Knowledge of God, or rather were by his free Mercy known first of him, and called home by him, what should more you to incline to forsake this State of Liberty, and of Sons, to become Servants under either Jewish or Gentile Bondage, or that Law whose Ceremonies were suited to a poor and weak sort of People?

10. Ye observe days, and months, and times, and years. 11. I am afraid of you, lest I have bestowed upon you labor in vain.

10, 11. You keep the Jewish Ceremonial Sabbaths, Feasts, and Fasts, as if that Law were obligatory to you: This maketh me fear lest I have preached the Gospel to such in vain.

12. Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all.

12. Brethren, rejec • not my Counsel and Example, for it is for your own Interest and Liberty that I speak, and not for any Gain of my own: Your Dissent doth not hurt me, but yourselves.

13. Ye know how through infirmity of the flesh, I preached the gospel unto you at the first, 14. And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.

13, 14. You know that I was so far from seeking any Ends of my own, when I first preached the Gospel to you, that it cost me suffering in the Flesh from Persecutors: And though by this I was rendered vile in the eyes of the World, and few will own Men in their Sufferings, yet you did not for this despise me, or reject my Doctrine; yea, you received me as you would have done an Angel, or Christ himself, with Kindness.

15. Where is then the blessedness you spake of? for I bear you record, that if it had been possible, ye would have plucked out your own eyes, and have given them to me.

15. How happy did you then think yourselves in the Comfort of the Gospel? And how is the Case now altered? For I testify for you, that your respect to me was so great, that you would not have thought: your very Eyes too dear to have given me, had it been needful.

16. Am I therefore become your enemy, because I tell you the truth?

16. And have I forfeited all your Love, by telling you the truth, which speaketh your Liberty and Peace with God, though it may expose you to some suffering from the Jews.

17. They zealously affect you, but not well; yea, they would exclude you, that you might affect them.

17. They solicit you with zealous Expressions of Love; but it is not to do you good; nor is erroneous Zeal and Kindness profitable: Yea, they would cast you out of your Spiritual Liberty and Grace, that they might obtain a Mastery in your erroneous affections to them.

18. But it is good to be zealously affected always in a good thing, and not only when I am present with you.

18. Zealous Affections are Good when they are laid out on that which is good: But then it should be constant, and not liable to be changed by Sedu • ers, if your Teachers be but absent from you, and not at hand to confute them.

19. My little children, of whom I travail in birth again, until Christ be formed in you, 20. I desire to be present with you now, and to change my voice, for I stand in doubt of you.

19, 20. You are to me as my Children, and I am again in painful care of your Salvation, till I hear that you are resolved Christians in sincerity. I desire, and did purpose to come to you: For being in suspicion and fear of you, I would know better what to say to you, than at this distance I can.

21, 22. Tell me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons; the one by a bond-maid, the other by a free-woman.

21, 22. Did you mark and understand the Law which you hear, you would not desire to be under it. You may read, That Abraham had two Sons, One by • agar a Bond-servant, the other by Sarah his Free and Lawful Wife.

23. But he who was of the bondwoman, was born after the flesh: but he of the free-woman was by promise.

23. Ishmael was born of Hagar by ordinary carnal Generation; but Isaac was born of Sarah, by God's Promise, and his Power, above the ordinary course of Nature.

24. Which things are an allegory; for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.

24. Which are to be allegorically understood, as denoting the two Covenants; One, that of the Law, given at Mount Sinai, which being a Law of Servitude and Fear, is well signified by Agar.

25. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.

25. For Hagar signifieth Mount Sinai in Arabia, and prefigureth the present State of Jerusalem, which is outwardly in bondage to the Romans, and inwardly to their Law.

26. But Jerusalem which is above is free, which is the mother of us all.

26. But the Jerusalem above in Heaven, of which true Christians on Earth are Heirs, and to which they belong by Promise, Initiation, and relative Union with Christ, which is the Mother of us all that are Children of Promise, (the Gospel and Spirit coming from Heaven, and our Inheritance being there) is fully freed from all Bondage, and so are we all initially in our Gospel-Liberty.

27. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for the desolate hath moe children than she which hath an husband.

27. For it's written, &c. The Christian Church, which before Christ's coming was but in obscure Rudiments, and after was but as a Grain of Mustardseed, a little Flock, shall become Catholic, and be incomparably greater than was the Jewish Church.

Note, That whereas many Expositors take [ Jerusalem which is above], or [ Supernal], to mean only [ the Church on Earth], because it is caused by Grace and Revelation from Heaven, and tendeth to it, they causelessly give away a plain Text which proveth the Immortality of the Soul, and its Felicity presently upon our Death: As if [ Jerusalem above ] were but [ Jerusalem on Earth, caused from above ;] and so was Moses 's Law, and the old Jerusalem. The Heavenly Society containeth the Spirits of the Just made perfect, with the innumerable Company of Angels, &c. Heb. 12. To this we are joined in the Relation of Heirs. When it is said, That this shall come down with Christ at Judgment, it implieth, that it was with Christ in Heaven before; and he hath promised, that where he is, there his Servants shall be also, Joh. 12.26. And that some Expressions here signify the Church on Earth, is not against this; for the Church on Earth is but the lower part of that in Heaven.

28. Now we, brethren, as Isaac was, are the children of promise.

28. We are Children by Adoption and free Gift, and of a freely-given Inheritance.

29. But as then he that was born after the flesh, persecuted him that was born after the Spirit, even so it is now.

29. As Ishmael persecuted Isaac, so now the Jews and Carnal Seed do persecute Christians, the Spiritual Seed.

30. Nevertheless, what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the free-woman.

30. But as the Scripture saith, [ Cast out, &c. ] so the unbelieving Jews, that trust to the Works of the Law for Life, shall not inherit the saving Privileges of the Christian Church.

31. So then, brethren, we are not children of the bondwoman, but of the free.

31. So then we that are the Children of Promise, saved by Faith, are not under the Bondage of the Law, but delivered from Sin and Curse by Christ.

CHAP. V.

1. STand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

1. It is not a vain thing which Christ hath purchased for us; undervalue not this Freedom, and cast it not away, but hold it fast and do not causelessly return to the Yoak of Jewish Bondage.

. Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. 3. For I testify again to every man that is circumcised, that he is a debtor to do the whole law.

2, 3. I Paul tell you, That if you be crcumcised, as these Men tell you must be, ( Acts 15.) that is, as it binds you to Moses 's Law as the Condition of Salvation, you renounce the Deliverance purchased by Christ, and so he will be no Savior to you: For, to be so circumcised, is to bind yourselves under that whole Law and Covenant of Works.

Note, That as Baptism Physically taken is but Washing, and is not Baptism in the Moral sense, which is, a Sacramental Covenanting with Christ by that Figure; just so the Physical Act of Circumcising is not Circumcision in the proper Moral sense, but using it as a Covenanting Sign: And as Abraham used it as a Seal of the Promise to him as a Believer, it is in specie morali another thing from that used by the Carnal Jews, as signing another Covenant: For they used it as a Covenanting Sign that they would keep Moses 's Law as the Condition of Life; whereas they ought to have used it as a Seal of the Promise made to Abraham and his Seed, and also to bind them sincerely to keep that Law as the Matter of their Obedience, trusting to the Promise for Grace and Pardon. So that Paul doth not say, that the Abbyssinians that are circumcised for other Ends, or Timothy, or such believing Jews as were circumcised only to win the Jews, had no profit by Christ: but only such as believed those that taught them, [ Except you be circumcised, and keep the Law of Moses, you cannot be saved. ]

4. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.

4. What use is Christ of to you? If you trust to your fulfilling the Law for Justification, you renounce Justification by Grace, and so are fallen from Christianity, and the Covenant of Grace.

5. For we through the Spirit wait for the hope of righteousness by faith.

5. For the Spirit of Christ, which is poured out on the Faithful, causeth them to wait in hope of that Blessedness, of which we are made Heirs by the Righteousness of Faith.

6. For in Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.

6. For in our State of Christianity, as Subjects of Christ's Kingdom, a Man shall not be accepted and justified as circumcised, or as uncircumcised, (though Circumcision, as binding him to the Law of Works, may undo him:) But the Qualification necessary to • alvation is, Faith working by Love ; that is, such an effectual Belief of the future Heavenly Blessedness, purchased and promised by Christ, as causeth us to place our Trust and Hope on God's Love, and Christ's Merits, and Promise to attain it; and in the sense hereof to love God, and that Glory, above all thi • World, and our Neighbors sincerely as ourselves.

7. Ye did run well, who did hinder you, that ye should not obey the truth?

7. You began your Race of Christianity well: who hath stopped and perverted you from the Belief and Obedience of the Truth of the Gospel, which you then received?

8, 9. This persuasion cometh not of him that calleth you. A little leaven leaveneth the whole lump.

8, 9. This Judaizing was never taught you by me, that first preached to you, or by God: But a few corrupted Men among you, have brought all your Churches into danger of defection.

10. I have confidence in you through the Lord, that you will be none otherwise minded: but he that troubleth you, shall bear his judgment, whosoever he be.

10. I trust God will keep the Churches from revolting: but those Persons, whoever they be, that by Seduction trouble and endanger you, shall not escape God's Judgment, and our just Rebukes and Censures.

11. And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offense of the cross ceased.

11. And as for me, what need I suffer much, if I could conform to the Judaism which these Men would impos • ? And then how are we still bound to take up the Cross, and suffer with and for Christ? These Conditions, imposed by Christ on those that will reign with him, are then ceased, and the Church is no more a persecuted Society.

Note, That the Jews, who took themselves to be not only God's peculiar, but his only People, and thought all others contemptible and profane, were yet far greater Persecutors than the Heathens, and that as in zeal for God and his Law. And so are the Worldly, Papal, Tyrannical Clergy at this day, who appropriate the Name of the Church to themselves.

12. I would they were even cut off which trouble you.

12. The hurt that these Men do, who would unsettle and pervert you, is so great, that I would they were even cut off from the Church, if upon personal Admonition they repent not, and so left to God's Judgment, who oft maketh Satan his Executioner on such Men's Bodies.

13. For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.

13. Christ hath called you to a State of Freedom from Mosaical Rites, and from the Curse: Use it therefore thankfully; but yet abuse it not to any Sin, to despise the weak that yet scruple the forsaking of those Rites, or to serve any Carnal Lust or Interest, as if you had liberty to sin.

14. For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself.

14. You are still under a Law; but it is the Law of Love, which, in the Duties which you owe to Man, is fulfilled, if you do but love your Neighbors, as yourselves, (supposing that you love yourselves with a well-guided Love.)

15. But if ye bite and devour one another, take heed that ye be not consumed one of another.

15. But if Selfishness and Faction conquer Brotherly Love, and set you on hurting one another, you will stir up those whom you hurt to Self-defense and Revenge, and make yourselves so many Enemies, that you will be consumed each of other.

Note, How sottish or malignant are they that preach down Love and Gentleness, and preach to stir up Men to Wrath, Hatred, and Hurtfulness, that they consider not this, and lay it not to heart with fear?

16. This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.

16. If you say, That without the Law there will be no restraint of fleshly Sins; I say, Walk in the Spirit of Christ, that is, by his Spiritual Law, and his Spirits sanctifying Inclinations, and then you will overcome your fleshly Lusts, without the Carnal Rites and Corporal Penalties of that Law.

17. For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the things that ye would.

17. For the Flesh and Spirit are more contrary than the Flesh and Moses 's Political and Ritual Law. It is the Spirit that the Flesh lusteth against; and it is the Spirit that is contrarily inclined, and must overcome it. These contrary Inclinations keep you in such imperfection, that you cannot be as good and blameless as you would be, (and therefore Grace must pardon you.)

18. But if ye be led by the Spirit, ye are not under the law.

18. But if the sanctifying Spirit of Christ be it that ruleth you, then as you are above the childish Rites, so you so far are above the need of terrifying Penalties; for Love will be your powerful Principle.

19, 20. Now the works of the flesh are manifest, which are these, Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21. Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things, shall not inherit the kingdom of God.

19, 20, 21. Perhaps you will say, How shall we know Sin, but by the Law? To which I say, That they being Works of the Flesh, against true Reason, and the Spirit of God, the very Light of Nature, and Christ's Spirit and Spiritual Word doth make them manifest, such as Adultery, Fornication, &c. of which I have told you, and yet tell you, that such shall not inherit the Kingdom of God.

22. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23. Meekness, temperance: against such there is no law.

22, 23. But the Fruits of the Spirit of Christ in all true Christians (them that are not under the Law of Moses ) are Love to God and Men, Joy in the hope of Salvation and in doing good, Peace with Conscience, and as much as in us lieth with Men, Patience under Sufferings and Wrongs, Kindness and Gentleness, doing all the good we can, Trustiness and trusting God, Meekness and tameness of Disposition, Temperance and Chastity, &c. The Spirit of God giveth us a Love to all these; so that such need not penal Terror to force them to it, nor doth the Law condemn any of these.

24. And they that are Christ's, have crucified the flesh, with the affections and lusts.

24. And all true Christians whom Christ will own, have by his Spirit crucified the Flesh, with its inordinate Affections and Lusts, in conformity to the crucified Body of their Lord, (though he had no Sin.) And this is more effectual against Sin, than all the Curses of Moses 's Law.

25. If we live in the Spirit, let us also walk in the Spirit.

25. If the Spirit be the Principle of our New Life, let us do the Works of it.

26. Let us not be desirous of vain glory, provoking one another, envying one another.

26. If you be Spiritual, show it by avoiding vain-glorious Boasting of your own Knowledge and Goodness, and provoking others by proud Contempt, or contentious Opposition. See Jam. 3.

CHAP. VI.

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

1. If any of you be surprised in Faultiness, contrary to the bent of his Heart and Life, you that are indeed spiritual and free yourselves, show it by that Meekness which is the Fruit of the Spirit, in restoring him by Repentance; and use not rough Severity and Contempt, considering how uncertain you are what Temptation may d • upon yourselves.

2. Bear ye one another's burdens, and so fulfil the law of Christ.

2▪ Let other Men's Burdens, Hurts, and Dangers, be to you as if they were your own; help each other to deliverance and ease, and not add to the Load that is upon them: And by this you shall fulsul the Law of Christ, which is the Law of Love.

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

3. Alas! Man is a poor nothing, unable of himself to stand in trial; and the self-confident, who roughly handle the Faulty, or contemn them, and so think themselves to be something, do but deceive themselves, as the Event will manifest.

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

4. The way of Wisdom is; not to lift up yourselves as Wise and Good, by sharp censuring the Faults of others; but closely to try and prove yourselves, and your own doings, that so your own Consciences may speak comfort to you, and not to seek Honor by insulting over the Weak, that others may exalt you.

5. For every man shall bear his own burden.

5. For it is not other Men's Goodness or Sins for which Men shall be rewarded or punished, but their own: And therefore they are most concerned to judge themselves.

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

6. And to your Teachers, it is the Hearers Duty to maintain them, and communicate according to your own Ability for their Provision and Supply.

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

7. Let not Men deceive themselves by a barren Profession; for God will not be deceived: All Men shall reap as they sow, and be judged according to their Works.

8. For he that soweth to his flesh, shall of the flesh reap corruption: but he that soweth to the Spirit, shall of the Spirit reap life everlasting.

8. They that seek first Provision for their own Flesh, do live but for a Body that will rot in the Grave; and where then is the Fruit of their Life? (besides the Ruin of their Soul.) But they that in obedience to the Spirit do live a spiritual Life, for spiritual Felicity, shall receive everlasting Life as their Reward.

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

9. And let not us be tired with length of Labor, or delay of the Reward: Harvest cometh not as soon as we have sown: When God's due season is come, we shall certainly reap the blessed Fruit, if fainting make us not come short of it.

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

10. Let us therefore according to our several Abilities do all the good to all Men that we can, but especially to Christians, who are the Household or Church of Christ.

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

11, 12. You see how large a Letter your own Danger hath drawn me to write. They that would draw you to conformity to the Jews, are a Carnal sort of Men, that will keep their Wordly Reputation and Safety; and because they cannot suffer Persecution from the Jews themselves, they would draw you to this Conformity with them, that you may seem to justify them in their Sin, and pretend that all others are ignorant of Christian Liberty.

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

13. For they keep not the Law themselves, but would keep up their Reputation by getting you on their side, to strengthen their Interest, and make you their Defense.

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.

14. But my Glorying shall not be in worldly Prosperity, and freedom from Sufferings; but in following a Crucified Christ in Cross-bearing, by whom the World to me is a dead contemned thing, as Christ on the Cross seemed to the Men of the World; and my Esteem and Love of the World are crucified and dead in me, so that I can spare its Ease and Honors.

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

15. For in the Judgment of Christ, the Christianity which is accepted to Salvation, is neither Circumcision, nor Uncircumcision, (though Judaizing Circumcision be now contrary to Grace:) but it is a New Creature, by the Spirit regenerated to God.

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

16. And the Peace and Mercy of God will be on all them that walk as New Creatures, by the guidance of his Spirit, placing acceptable Religion in this, and not in Circumcision or Uncircumcision. This Benediction I pronounce on them that are the true Israel of God, and will so be accepted by him, however judged of by Man.

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

17. Let not those that profess themselves Christians anymore trouble me by their Emulations and Calumnies, and by seducing the Churches: For I carry with me the Marks of my Faithfulness to Christ, even the Sufferings which I undergo for him; which are a better Evidence of his Acceptance, than avoiding Persecution is to my Accusers that would seduce you.

18. Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.

18. My Benediction and Prayer for you is, That the Grace of our Lord Jesus Christ may be with your Spirit, to guide, justify, and sanctify you, (which will save you, when Judaism and trusting to the Works of the Law will fail you.) Amen.

CHAP. I.

1. PAul an apostle of Jesus Christ, by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus: 2. Grace be to you, and peace from God our Father, and from the Lord Jesus Christ.

1, 2. Paul an Apostle of Jesus Christ, called and sent by his Appearance and Voice to preach his Gospel, to which God had chosen me; to the Saints and faithful Christians at Ephesus, my Benediction and Prayer is, That they may have Grace and Peace, Holiness and Consolation, from God our Father, and Christ our Savior.

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▪

3. Thanks and Praise be given to God the Father of our Lord Jesus Christ, who hath blessed us with all spiritual Blessings in Celestials, or Heavenly things which tend to Glory, which Christ doth purchase, promise, prepare, and possess for us.

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

4. As he chose us as Members of Christ, whom he chose to be our Head, before the World was made, that we should be holy and blameless, both which summarily consist in holy Love.

5. Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved:

5, 6. Having predestinated us to become his adopted Children to him in and by Jesus Christ, of his own free and good Will, that so his Grace, wherein he hath made us accepted in his beloved Son, might have the Praise and Glory.

Note, 1. That the Election is from before the Foundation of the World. 2. That it is one Decree or Election of God by which he chooseth Christ to be our Head, and us to be his Members. 3. It is one and the same Election by which God hath chosen us to the praise and glory of his Grace, to be saved, and to be holy and blameless in Love. On God's part it is by one Act, and on our part it is to one state of Blessedness, (as Generation maketh one Man) though as objectively that one have many Parts, it may accordingly be named Many, and distinguished. And the Essentials are given at once, though the Integrals and Augmentation be after given by degrees. 4. That Love is the sum of that Holiness and Blamelesness to which we are predestinated. 5. That we are not only Predestinated to Life on condition of Holiness, but are Predestinated to Holiness itself; and consequently, to Faith and Repentance, and not only on condition that we believe and repent: And so Election is of Individual Persons, to Faith, Holiness, and Salvation, and not only of Believers to Salvation, or of Persons to be saved if they believe. A Conditional puts nothing into being or act. Were the Scripture dark in the Point of God's free Electing of some to Faith and Repentance, more than others of equal Guilt and Pravity, Experience might fully satisfy us of it.

7, 8. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; wherein he hath abounded toward us in all wisdom and prudence,

7, 8. In whom we have deliverance by Redemption, through the Sacrifice of his Blood for our Sins, even the forgiveness of all our Sin, which manifesteth the Riches of his Grace and Bounty, from which this Gift proceedeth; in which he abounded toward us in the exercise of that wonderful Divine Wisdom and Prudence in the way of our Salvation by Christ, which to search and know, is the greatest Wisdom and Prudence of Man.

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

9. Having now opened to us the Mystery of his own Will and good Pleasure, which he purposed in himself, but was little known by Jews or Gentiles.

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

10. That when he saw the fit time fully come, he might gather into one Universal Church, united to Christ the Head, as his Kingdom and Body, both Jews and Gentiles, yea Angels and Men, the departed Souls and those on Earth, to be One, I say, in him their Head and King.

Note, Those that confine this to Jews and Gentiles, yea and those that exclude Angels, force the Text without proof. For though Angels sinned not, Christ may gather us into one Heavenly Society with them, and make us like them, himself being the Head.

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

11. In whom also we have our Lot of Inheritance, being thereto predestinated by God, who calleth whom he pleaseth, and worketh all things according to his own Counsel, Wisdom, and Will.

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

12. That we, who were first called, and made Believers in Christ, might be the First-fruits of his Church, and bring him much Praise and Glory by our Service.

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,

13. In whom you trusted, when you had heard the true Gospel of your Salvation; and in and by Christ, after you believed, you received the great Gift of the promised Spirit, which is God's Seal upon you, and the Seal of the Truth of his Promise to you.

14. Which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory.

14. Which Spirit is given us by God as the ascertaining Earnest of our Inheritance, to fit us for, and assure us of our attaining the Possession of that which Christ hath purchased for those whom he had redeemed to be his peculiar People.

15. Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, 16. Cease not to give thanks for you, making mention of you in my prayers;

15, 16. Hearing of the continuance and increase of your Faith, and your Love to all the Saints, (and not only to those that conform to your Minds in small or indifferent things) do constantly give thanks to God for your Stability, and daily pray for you.

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:

17. That he that is the God of our Lord Jesus as Man, who sent him, and raised him from the dead, and glorified him, would give you yet more of the Spirit of Wisdom and Revelation, that you may know yet more of the Mystery of his Love in our Redemption by Christ.

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,

18. That your Minds being yet more illuminated, you may fullier and clearlier know, to what glorio • s Hopes he hath called us, and what Treasures of Glory he hath promised to his Saints, in whom he will be glorified forever.

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,

19, 20. And how wonderfully God hath manifested his Power in us that believe, in giving us the Spirit of Miracles, Tongues, Prophecy, &c. and the Spirit of Illumination, Faith, Hope, Love, Joy, Patience, to go on in Labor and Suffering for Christ, suitable to the Power which he shown in raising Christ from death, and advancing him to the Heavenly Glory, where he is Lord of all.

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:

21. Far above all the Princes, States, and Powers on Earth, the greatest Conquerors or Monarchs, whether those that persecuted him and us, or any other, even those above us in the World that we are going to, Angels, or any sort of Spirits.

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

22. And hath given him power over all things, and made him Head of the Church, and Lord over all things, for his Churches good, and the Ends of Redemption.

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

23. Which Church is his Body Mystical, the Celestial, Political Society, united to and under him, in which he attaineth fully the Ends of his Redemption, and in whom, as glorified with him, he is effectively a full and perfect Savior, in whom he will delight, and be glorified: and God, that is all in all things, fully manifesteth his Love and Glory.

Note, 1. That the Text distinguisheth Christ's Relation to his Church, and to all things else. He is Head to the Church by vital influx, as his Body. He is over all things, some as Utensils for the Church, and some as conquered Rebels, or Enemies.

2. How little reason the Church hath to fear malicious Principalities or Powers, or Great Names, or Devils, any further than we fear ourselves, lest we yield to Sin by their Temptations; seeing they are all in the power of Christ, and under his Feet: And therefore our sinful Fear doth plainly prove our Unbelief, in that degree that it prevaileth.

3. As the same Love, so the same Power of God that was glorified in the Miracles and Resurrection of Christ, is engaged for, and glorified on the Church: And this Glory we shall see in the fullness of time, though now the Church (as Christ on the Cross, or in the Grave) seem a forsaken, shattered, desolate thing.

4. It is no wonder that Christ taketh what is done to his Church and Members as done to himself, and will judge Men accordingly.

5. The great Service that Christ requireth of us in the World, is to contribute our utmost Labor and Help for the Church; he himself needing nothing that we can do.

CHAP. II.

1. ANd you hath he quickened who were dead in trespasses and sins.

1. And you who are members of this Church hath he revived and quickened by his mortifying and sanctifying Grace, and by absolving you from the Guilt of Death, who were in and by your Sin as dead to spiritual saving Good, and liable by Guilt to everlasting Death: your State of Sin was such a State of Death.

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.

2. In this Sin you lived in your former Gentile State, according to the Temptations and Will of Satan, who is by God's permission the Prince of the Power of the Air, and by his Temptations worketh in the unpersuadable Unbelievers and Ungodly, against God's Grace and their Salvation.

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.

3. And we ourselves were formerly such as they, and lived among them in fleshly Lusts, fulfilling the Desires of our Flesh and our own Thoughts and false • easoning, and were by Natural Corruption (not only as Children of Adam, but also the Progeny of Heathens) the Heirs of God's Wrath, obliged to Punishment by his Justice, as other Men, and specially Heathens be.

4. But God who is rich in mercy, for his great love wherewith he loved us, 5. Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) 6. And hath raised us up together, and made us sit together in heavenly places in Christ Jesus.

4, 5, 6. But God, who is very merciful, to manifest his own free Love to us, when we were as others dead in Sins, hath by his own Grace begun our Salvation, conforming us to the Resurrection and Exaltation of Christ, by delivering us from the Death of Sin and Guilt, and making us alive to Holiness, and giving us the Earnest and Fore-taste of Glory.

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

7. That in these latter days he might show forth the Glory of his Grace in our Redemption by Christ, in which his Love and Kindness to us is resplendent.

8. For by grace are ye saved, through faith; and that not of yourselves: it is the gift of God: 9. Not of works, lest any man should boast:

8, 9. For your Salvation is of God's mere Grace and Gift, through your Faith in Christ; And this is not of your own contriving, meriting, seeking, or effecting; but all of God's own Gift, who hath chosen this way, rather than that of Works, that none may boast, and ascribe that to themselves which is due only to God.

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

10. Not that we hereby exclude Good Works, by excluding Mans boasting of his own Power or Merits: For we ourselves are God's Work, new made by Regeneration, which planted us into Christ, purposely to do those Good Works, which neither the Law nor mere Nature enabled and inclined us to do: These God hath fore-ordained and prescribed for us to live in, and by Grace inclined us to do them.

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; 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:

11, 12. And that you may duly value the Mercy of your Vocation, you must never forget, that you were of the Gentiles, called Uncircumcised by the Jews, and had no Knowledge of Christ as promised, or as Incarnate, and were no pa • t of that peculiar People the Jews, but Aliens, whom they justly refused Communion with, and were Strangers from the Covenant which promised Peculiarity, and so had none of the hope of Redemption which those Promises gave, nor knew how, as reconciled, to be accepted of God, and lived as Atheists, without the true Knowledge of God, or Trust in him, or Obedience to him, (though you had many Idols.)

13. But now in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ.

13. But now ye are Christians, you are brought as nigh God as the believing Jews, the Partition being taken down, and the Covenant of Grace founding an Universal Church, purchased and sealed by the Blood of Christ, whose peculiar People now ye are.

14. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;

14. For he is the Maker of our Peace with God and one another, and hath taken away the Division between Jews and Gentiles, which was like the Wall which kept the Gentiles in the outer Court of the Temple, and opened to us all a way into the Sanctuary.

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;

15. Being Man in the common Nature of Man, and offering his Body a Sacrifice for the Sins of all, he hath abolish • the Law of Moses, which contained Ordinances Ceremonial, Typical, and Political, with severe Penalties, and maketh us all one Catholic Church, united in himself the Head.

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

16. And as his one Body was crucified for both, so he thereby reconcileth both to G • d in one Body or Society, which is his Church, having abolished the Enmity.

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

17. And this Gospel of Reconciliation and Unity he hath by himself and his Apostles preached, and offered Grace and Peace, both to Gentiles and Jews.

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

18. For through his Merits, Intercession, and Covenant, all Believers, Jews and Gentiles, are made the Children of God, and are sealed by his Spirit of Adoption, which is an Intercessor within us, by whom we have access to God.

19. Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God;

19. And now this Reconciliation being made by Christ, you Gentiles are no longer Strangers or Foreigners to the Church or peculiar People of God, but are free Denizens, Burgesses, or enfranchised Citizens with the rest of the holy Society, even Members of the Holy Catholic Church, of Adopted ones, which is as the Household of God.

20. And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone;

20. And I may liken you not only to the Household, but to the Ho • se of God, of which you are a living part, built on the Doctrine of the Apostles and Prophets, qualified by the Holy Ghost, and authorised by Christ to call and gather his Catholic Church, and so may secondarily be called its Foundation, Christ himself being the primary Foundation, or Chief Corner-stone.

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

21. In whom, as the Head of Union, all the Church of God being compact into one holy Society, as it were, of Living Stones, is built, riseth, and groweth up to be an holy Temple to the Lord, increasing to its perfection.

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

22. And as God called the Temple at Jerusalem his Dwelling, so, by the Spirit of Christ, you also, with all the rest of the Faithful, are built up as a holy Temple, in which, by the same Spirit, God will dwell.

Note, That, 1. The Catholic Church is not only that which was once by the Policy of Emperors and Bishops called Catholic, as National, being in that Empire only, and under its Laws; but as it containeth all Christians in the World. 2. That it is Headed only by Christ, the Center of its Unity. 3. That inspired Apostles and Prophets being the M • ssengers of new Divine Revelation, are its secondary Foundation, by an Authority and Qualification proper to them, and not extending to Bishops or their Councils, who come after them. 4. Note the great Dignity of the Church, as resulting from this Foundation Christ, and the Reconciliation wrought by him. 5. That they that would destroy this Unity and Superstruction, fight against Christ, and would destroy the Church; which is most notably done by setting up a false Head or Foundation, or making false uncapable Terms of Union, by the presumptuous Canons and Laws of Usurpers. 6. That though this Church have no Uniting Head but Christ, yet it must be compact, as the Members of his Body, and have one Faith, Hope, Baptism, and Spirit of Love, and abhor Division as Destruction.

CHAP. III.

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

1. Having those great Encouragements, I Paul even glory that I am Christ's Prisoner for the Gentiles sake, even for preaching the Gospel for their Conversion and Salvation.

Note, That at once Paul was the Jews Prisoner, as his Accusers and Persecutors; and the Heathen Romans Prisoner, as his Judges; and Christ's Prisoner, both finally, as suffering for his sake, and obligatorily, as Commissioned for a Persecuted Work; and the Gentiles Prisoner finally, as suffering for his Labors for their Salvation.

2. If ye have heard of the dispensation of the grace of God, which is given me to you-ward: 3. How that by revelation he made known unto me the mystery, (as I wrote afore in few words,

2, 3. For I suppose you have heard how for your good God hath commissioned me to declare and dispence to you the Gospel of Grace, and Gifts of the Spirit, and by Revelation from Heaven by the Voice of Christ, and inwardly by his Spirit, made known to me the Mystery of Mans Redemption, and the Calling of the Gentiles, (as I wrote briefly before.)

4, 5. Whereby when ye read ye may understand my knowledge in the mystery of Christ) 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; 6. That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel:

4, 5, 6. In which you may read my Explication of this Mystery, and perceive that Christ hath acquainted me with it, which in former Ages was not openly and clearly made known to Men, as it is now by the Spirit revealed to the holy Apostles and Prophets who preach the Gospel; even that Christ would call and take in the Gentiles into the Catholic Church and Covenant, as his peculiar People, and make them Partakers of his Promise and Gift of Life in Christ, by the Gospel preached to them.

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.

7. Of which Gospel I was made a Minister, to dispence it according to that Measure of the Gift of the Spirit by Grace given to me, which wrought effectually in me, and by me, by Doctrine and Miracles to convert the Gentiles.

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

8. To me, who am by my former Persecution of the Church the lowest or most unworthy of all Saints, is this Favor and Honor freely vouchsafed, that I should preach to the Gentiles the unsearchable Riches of Christ.

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:

9. And to notify to all Men the Communication and Communion of this Mysterious Grace, which from the very Creation was secretly included (as a Tree in the Seed) in God's making the whole World by Jesus Christ, even that he would redeem and new make us all by him.

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

10, 11. That now in this Collection of the Universal Church in Christ, as in a Glass, or as in the clear Effects, the very Spiritual Principalities and Powers above us in the Heavens might see more of God's eternal Counsel opened, and manifold Wisdom displayed, than they knew before.

Note, 1. That Superior Spirits are Principalities and Powers, either over Political Societies there, or as Rulers over us here below, as Guardians: See Josh. 5.14. Exod. 23.20, 23. & 32.34. Num. 20.16. Gen. 24.7, 40. Psal. 34.7. Dan. 10.13. &c. It's like it's both.

2. That even Superior Powers are not Omniscient, but may by new Means have new increased Knowledge; and therefore Saints in Heaven are not more knowing.

3. That it is in Heaven that the Great Ends of God, in Redeeming and Gathering his Church, are attained.

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

12. In whom we all that trust in him, may come with boldness and confident hope of acceptance to God.

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

13. Wherefore, I beseech you, be not discouraged by my Sufferings for preaching to you; for it is your Honor to have the Ministry of your Salvation thus attested by me.

14, 15. For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, 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;

14, 15, 16. For this end I beg of God the Father of our Lord Jesus Christ, of whom all the Blessed Society in Heaven and Earth is named his Family, (or of which Christ Jews and Gentiles are named Christians ) That of his abundant Grace, in which he will be glorified, he will by his Spirit fortify your Souls.

Note, 1. It is uncertain whether [ of whom ] relate to the Father, or to Christ.

2. Though Paul speak specially of the Catholic Church of Jews and Gentiles, there's no reason to exclude the glorified Souls; no, nor the Angels, from being part of God's Family, united in and under Christ.

17. That Christ may dwell in your hearts by faith; that ye being rooted and grounded in love, 18. May be able to comprehend with all saints, what is the breadth, and length, and depth, and height; 19. And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God.

17, 18, 19. That Christ may by the constant exercise of your Faith upon him, even dwell objectively in your Hearts, (as one Friend by Love and Trust doth in another's) and effectively possess and actuate you by his Spirit; that by his Spirit and your Faith, you may be so deeply possessed with the sense of God's Love, that you may be filled with Love to him and one another, and it may be the very Habit of your Souls, and a rooted Nature in you; that so being qualified by this Faith and Love, you may be able and fit to measure and understand, as all Saints in their several degrees do, the vast and wonderful Dimensions, and to know the Love of Christ, and of the Father in him, which exceedeth our comprehensive and adequate Knowledge, (or which is more excellent than all the Sciences which Heathens and Heretics boast of;) that so by Faith and Love your Souls may be filled with the highest degrees of Grace, and the Spirit of God.

20, 21. Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the Church by Christ Jesus, throughout all ages, world without end. Amen.

20, 21. Now to that Almighty God who can do for his People exceeding abundantly, above all that we can desire or ask, believe or conceive in our narrow Thoughts, as is intimated even in the Power of Sanctity and Miracles, which he exerciseth in and • mong us now; To him, I say, be Glory in the Church, by the Mediation of Jesus Christ, (in whom • he Glory of God's Love shineth • o us, and by whom • e render Praise to God) throughout all Ages, World without end. Amen.

CHAP. IV.

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

1. Seeing then the Riches of God's Grace in Christ is so abundant to you converted Gentiles, I that am a Prisoner for declaring this Grace of Christ to you, exhort you that you live according to the great obligation of your Vocation.

2. With all lowliness and meekness, with longsuffering, forbearing one another in love;

2. Such a Christian Life must be in all lowliness, or humble thoughts of yourselves, your Knowledge, your Goodness, and your Power, and in all meekness or gentleness towards others: Love must cause you with longsuffering to forbear one another.

Note, 1. That Forbearance is to be exercised towards evil, that is, Imperfections in Knowledge, Virtue, and Duty, and tolerable Faults, and Injuries against each other: Therefore it supposeth us to be all faulty, needing forbearance.

2. That proud high thoughts of ourselves, and Contempt, Censoriousness, and Hurtfulness to others, and not forbearing tolerable Offenders, are contrary to Christianity, and the Cause of Divisions in the Church: And by these the carnal persecuting Seed, especially when they invade the Sacred Office, are differenced from true Christians, as Wolves from Sheep, even when, as the false Prophets, they pretend the Cause and Name of Christ.

3. That all this is for want of Christian Love, and the Dominion of carnal Self-love; and Love to God, and to others as ourselves, must be the proper Cure.

3. Endeavouring to keep the unity of the Spirit in the bond of peace.

3. This Love and forbearance must specially be exercised to preserve the Unity of the Christian Church; which all must endeavor faithfully to keep. And this Unity inwardly consisteth in being all possessed and governed by One Holy Spirit, as all the Parts of the Body are by one Soul; and outwardly, by living peaceably towards each other, especially in our Church-Communion.

4, 5, 6. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all.

4, 5, 6. More particularly, in these seven Respects our Unity doth consist. 1. The Church, which is as the Body of Christ, is one Universal Church. 2. The Spirit of God, which as it were animateth it, is One and the same Spirit. 3. The Grace and Heavenly Glory which is the Hope of Believers, which they seek, and for which they forsake the World, is One. 4. The Head, Lord, and Savior of the Church is One and the same to all. 5. The Essentials of the Christian Faith, or Creed, are One and the same. 6. The Baptismal Vow, and Covenant, and Profession, in which we are devoted to God, the Father, Son, and Holy Ghost, and united Sacramentally to Christ his Church, is One and the same to all in the Essentials. 7. And all have One God and Father in Christ, who is, 1. Transcendently and absolutely above and over all; 2. And inconceivably penetrateth all: And, 3. and is in his Essence most intimately in you all, and is All in all things.

Note, That in these seven things, that Unity of the Church consisteth, which is God's prescribed and conferred Qualification for Christian Communion in Love and Peace. And that as Satan useth to undo by overdoing (and the Pharisees had more Laws, Traditions, and strictness therein as needful to Communion than Christ had, who would have Mercy rather than Sacrifice) So it is by adding a multitude of Ensnaring Canons, Customs, and Opinions as necessary to Communion, that he hath corrupted and torn the visible Church, and turned Love and Communion into Wrath and Persecution.

And yet this Unity must be kept in Peace, and therefore, both Persecuting, and Contumeli • us, Turbulent Unpeaceableness against those that own these Seven Points of Union, should be avoided by Christians, and restrained by Magistrates, who must keep the Peace. And whenever God in mercy will heal the lacerated Church, it will be on these terms.

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

7. But though we have all One Spirit, and are One in all the foresaid Essentials of our Religion, yet this Unity is found in very great diversity of degrees of Grace, and both degrees and kind of G • fts, (S • e 1 Cor. 12.) as it pleaseth Christ to distribute them.

8. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.

8. As it is said in Psal. 68.18. When, &c. So when Christ ascended, he triumphed over Satan, Death, and Hell, and sent down from Heaven the Gifts of his Spirit.

9. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10. He that descended, is the same also that ascended up far above all heavens, that he might fill all things)

9, 10. And when it is said, that he ascended, it implieth, that he first descended into this lower World, into a low Condition, and into the Grave. And therefore it is the same Jesus who was here humbled in his Descent, who is exalted by his Ascent, f • r above all Heavens which Man doth see or know, that thence (is the Sun by the influence of its Heat, and Light, and Motion, filleth all below, according to the rec • pti • e Capacity of each, so) our glorified Lord, by h • s administering Influx, might fill all with common or special Grace, according to their various receptivity.

11. And he gave some Apostles: and some, Prophets: and some, Evangelists: and some, Pastors and Teachers; 12. For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:

11, 12. And he gave, by Qualification and Mission, some Apostles, sent by his own Mouth, to be the most eminent Attesters of his Miracles, Doctrine, and Resurrection, and Founders of the Churches; some Prophets, by Revelation and Inspiration to confirm the Christian Faith; some Evangelists, whose Work was as eminently qualified to go abroad, to preach the Gospel, and gather Churches, or confirm them, without being fixed to a special Place or Flock; and some Pastors and Teachers, (called also Bishops and Elders) who were set over the particular Churches as their Guides and Instructers, as being their special Flocks and Charge. And all these Gifts and Offices are given for that Ministerial Work which God (who worketh by Means) will use, to bring on all his Saints towards the Perfection of themselves and of the Church, and by the Increase, Concord, and Sanctity, of the Members, to edify or build up this Body of Christ.

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:

13. Till by this increase of Number and Holiness, and Concord, we all Jews and Gentiles make up that Church, which in the Unity of Faith and Knowledge and Acknowledgment of Christ, attaineth to that degree of perfection, in which consisteth the measure of Grace, and fullness of Stature, which Christ wi • l bring his Church unto, which is that maturity which imitateth our natural growth from Infancie to full Manhood.

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

14. That being by God's blessing by such a Ministry brought up to Manhood, we may no longer be like Children, who through weakness cannot stand in the Wind, but are carried about by it; so childish Christians are by every Wind of Plausible Doctrine, by the slight subtlety and craft of Men that by pretences of Knowledge, Holiness, Power or Love, lay snares and lie in wait to deceive the weak.

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

15. But (though we know but in part, yet) speaking and keeping the necessary truth or essentials of our Religion, in Love and Concord, in this Faith and Love, may in all things grow up to greater measures by degrees, even into a fuller Communion with Christ our Head, and likeness to him.

16. 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.

16. From whom the whole Church receiveth both that vital Influence, and that Conduct and Government, to its own intensive and extensive increase in Love, which is its spiritual Life, which the natural Body doth from the Head and Heart, by communication of vital and animal Spirits and Heat: And this Life and Increase is received and communicated to each part from Christ, by that coagmentation and due connection of all the Members of the Church together, while each keepeth his place, and performeth his own Office, by the exercise of Faith and Love effectually for the good of all: Even as the Body is kept in Life and Health, while every inferior Part and Joynt is receptive and active according to its proper Place and Office.

Note, There is no Text which is so plausibly wrested to maintain Popery, that is, One Universal Human Government of the whole Church on Earth, Monarchical or Aristocratical, (by Pope, Council, or combined Metropolitans, as one Sovereignty) as this: It seeming to forestalled Men, to speak of the Church as compacted in one Universal Policy, so governed: And it is a Text which must be greatly studied against Dividers, and yet vindicated from Roman Perverters.

I. Doubtless the Text speaketh strongly for Universal Concord, and not only for an uniting of Members in several Congregations, which shall each be Independent, which would be but like so many Limbs cut off from the Body; but for an uniting of Congregations, yea, of all through the World, in one compacted Body: And therefore all Christians must abhor Dissection and Separation, or Schism.

II. Yet it is evident that Paul speaketh of no one Head but Christ, and of no sort of Universal Sovereign on Earth as under him. And indeed it is an Office that Human Nature here is not capable of, either in Monarchy or Aristocracy; It's impossible for any Church-Sovereign-Power, save Divine, (or Angelical at least) to rule the Church by Legislation, Judgment, and Execution, all over the Earth: much of it being out of our reach, as the Moon is: And the Church is under contrary, enemy, militant, Civil Governors, which maketh it the more impossible. And the only Pretenders have been the great Dividers and Destroyers. What then is here meant, and to be done for Unity?

Not to feign impossible Terms, such as are An Universal Sovereignty, and Multitudes of Hamane, Doubtful, Unnecessary Canons ; which are the most effectual causes of Discord. But, 1. to take up with Christ's own prescribed terms of Union here laid down, v. 3, 4, 5. If Christ have not made the Laws of Church Union, he is not the maker of the Church; for Unity is essential to it (as to a House or Body. ) 2. To be one in Love, and to repress all Tyranny that would destroy Love and Peace. 3. As in the several Assemblies they must exercise the same Faith and Hope, and love and worship the same God and Savior, by the same Spirit; so that these Churches must live in love to each other, and avoid all Discord: And if any breach be made between them in Faith or Love, they must use all reasonable means to heal it; which is by Writing or Messengers giving to each other an account of their Faith and Practice; and when need is, consulting in Synods, of one or of divers Nations: Not that such Synods are Governors of many Churches by a Major Vote, or by Metropolitan Power (save as they may exercise the Magistrates Power of the Sword by his Commission, which (were such fit) can be given only in his own Dominions, out of which Synods and Metropolitans can have no Political Governing Power: But the Major Vote must be regarded for Concord, which is the use of Synods; yet so that it prevail not against Divine Authority and Law, nor against Reason, or the Churches good. And therefore, 1. Synods are but for Counsel and Agreement. 2. And General Councils impossible and neeedless, it being impossible and needless that all the World have notice of the Cases of every particular Church, much less that they meet for the redress. 3. And when Corruption and Tyranny (as under the Arians and Papists) have got the Major Vote, the minor are not bound to agree with them, but to dissent. As the Earth is God's Kingdom, and all Kings are his Officers in their several Kingdoms, but neither any one Man, or many Conjunct in one Aristocracy or Council, are One Sovereign Governing Power over all the Earth; but only should by Consultations seek to keep the Common Love and Peace; even so all Churches and Christians on Earth are Christ's Kingdom or Church Universal, and all True Pastors are his Officers in their several Churches, but neither one Man, or many Conjunct as one Political Person, or Aristocracy, are one Summa Potestas over all Christians on Earth; but those that are within the reach and notice of each other should when it's needful, by Synods and Consultations keep up Unity of Faith and Love, and all needful Concord. Had not Princes been made too capable of abuse, they would not take well the Doctrine of a late Learned and Triumphant Writer, who tells us, that though de facto, Princes do not, yet they ought to unite their Power in one Council, which should be the brightest Governor of them all: And so, 1. all Kings must be Subjects. 2. Aristocracy must rule Monarchy. 3. How shall all Kings from the Antipodes, or over all the Earth meet? 4. Who shall call them? 5. Where must they meet? 6. Shall they trust their Crowns to Deligate Subjects? 7. What if the most be Heathens and Mohammedans, and most Christians Heretics in each others account? 8. If he condescend to limit this Sovereign Diet, who shall limit it, and how? And then the Universal Sovereign is still wanting.

They that dare plead for no more than Universal Communion, should have understood that Communion as such belongs but to a Community ; and a mere Community is no Body Politick, or Governed Society, but a Confederacie of Equals (as to Rule.) With respect to God only the World is one Governed Kingdom, and with respect to Christ, the Church in one Ruled Body Politick : But neither of them is One as united in any Vicarious Sovereign, but in their several Provinces must keep Communion in Faith, Love and Peace.

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,

17. Therefore I charge you as from Christ, that you that are Christians live not henceforth as the Unconverted Heathens, that follow their own false imaginations.

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: 19. Who being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness.

18, 19. Their Understanding being darkened, and they being mere strangers to a holy living on and unto God, because of the ignorance and blindness of their Minds, which have lost the very light of Nature, and being stupefied by Pravity and Custom in sin, have given themselves up to fleshly lusts, to do the filthiest Acts with greedy desire and delight.

20. But ye have not so learned Christ; 21. If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:

20, 21. But Christ has taught you, and you have learned a clean contrary course of life: If indeed you have heard what he teacheth, and have been taught the True Doctrine of Christ.

22. That ye put off concerning the former conversation, the old man, which is corrupt according to the deceitful lusts: 23. And be renewed in the spirit of your mind;

22, 23. That you put off the old fleshly Mind and Life, which is corrupt in disposition and practice, by the deceit of sensual lusts: And that you be made New Men, in the very bent and habits of your Mind, with New Judgment and Affections.

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

24. And that you become New Men, possessed of New Dispositions, wrought in you by God, according to his Word, and for his Glory, consisting in Righteousness and true Holiness.

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

25. And in particular, as parts of your Righteousness▪ see that you avoid all lying and fraud, and speak the plain truth to one another; for we are all fellow Members of one Body, and therefore should not be false and fraudulent to each other.

26. Be ye angry and sin not: let not the sun go down upon your wrath:

26. Anger is given us for the due resisting of Evil; but use it not blindly, rashly and inordinately to sin; much less may you lie down and continue in such sin.

27. Neither give place to the devil.

27. And do not yield to Satan, who by Men's provocations would draw you to sin.

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

28. If any have by want or error been tempted to steal, or take anything that is another's against his Will, let him do so no more, nor by idleness continue his necessities, but as he is able labor in some profitable work, and that not only to supply his own wants, but to relieve as many others as he well can.

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.

29. Let no sinful, rotten, or filthy Discourse come out of your Mouths, (which will signify a polluted Heart, and may corrupt the hearers) but let your words be such as are not only harmless to others, but profitable, even that which is useful to edification, (for useless truth itself is not to be chosen.)

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

30. For the Spirit of God, which is his Mark and Seal upon you, to prepare you for the day of Salvation, is a hater of all filthiness and vanity, and a lover of Purity and Holiness, and Mutual Edification: And though he have not Passion and Grief as Men have, yet as offended Men will in displeasure forsake that which is filthy and abhorred, so will the Spirit of God in displeasure forsake a filthy sinner: And that is one of the forest kind of Punishment.

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

31. And God's Spirit being the Spirit of Love, cast away Malice and all that savoreth of it; bitterness, wrath, and hurtful anger, clamorous, fierce and ill and hurtful words.

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

32. As having the same Spirit in the same Body, be kind and tenderhearted one to another, taking the good or hurt of each other as your own: And as you can easily forbear and forgive yourselves, and be willing that others forgive you, so forgive one another, and that out of the belief and thankful sense of God's forgiving you much more, for the sake of Jesus Christ.

CHAP. V.

1. BE ye therefore followers of God, as dear children; 2. And walk in love, as Christ also hath loved us, and hath given himself for us, an offering and a sacrifice to God for a sweet-smelling savor.

1, 2. Having therefore so obliging an example of your Heavenly Father, show that you are his true beloved Children by imitating him; and let Love be your very Nature and course of life, remembering still how Christ hath loved us, and given himself for us, an Offering and Sacrifice for our sins, with which God was highly pleased in him.

3. But fornication, and all uncleanness, or covetousness, let it not be once named amongst you, as becometh saints: 4. Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.

3, 4. But let not Fornication or any uncleanness or filthy lust be once named among you, unless by necessary opposition and detestation; for this is the course beseeming all Christians, who must be pure or Saints: Nor yet use any ribald talk, or filthy action, nor foolish speaking, nor vain jesting or drollery, the foam of a light vain wit; for these are unbeseeming Holy Persons; but rather employ your Tongues in thanks and joyful praise to God, and in holy edifying Discourse.

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, and of God.

5. Let none pretend that Christianity by freeing them from the Law, giveth them liberty to sin unpunished: For if you are Christians, the Word and Law of Christ hath taught you, that no Whoremonger, or Unclean Person, or Covetous Person, who is an Idolater by loving the World more than God (or one that imitateth Idolaters in lusts,) hath right of inheritance in Heaven, or in the holy Church on Earth.

6. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. 7. Be not ye therefore partakers with them.

6, 7. Let no Heretics or Libertines deceive you with false Pretences of Liberty; for these are the Sins for which God's Wrath cometh on the Unbelievers, and therefore will do so on all the Disobedient that live in them: Therefore be not you Partakers in the Sin, if you would not partake also of the Punishment.

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

8. For you were in darkness formerly yourselves, but Christ hath brought you into the light of saving Knowledge: Live then as in the Light, according to the Gospel and Spirit of Christ, and do that of which you need not be ashamed.

9, 10. For the fruit of the Spirit is in all goodness, and righteousness, and truth) proving what is acceptable unto the Lord.

9, 10. For Christ ruleth all true Christians by his Spirit of Illumination and Sanctification; and the Fruits of that Spirit and Light are Goodness, Love, and Kindness, Righteousness, Truth, and Faithfulness; trying and choosing what is pleasing to the Lord.

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

11. Communicate not with these Heathens and Heretics Works of Darkness, and fleshly Lusts, but rather do your best to save Men from them by reproof.

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

12. For their secret Filthiness, which cannot bear the Light, is such as Modesty is loath to name.

13. But all things that are reproved, are made manifest by the light: for whatsoever doth make manifest, is light.

13. But all things when the Light discovereth them are manifest, and, if approvable, need not fear it; for the Doctrine and Spirit of Christ are a manifesting Light.

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

14. Which is the sense of Isa. 60.1. which calleth the People that slept in Darkness to awake, that the Lord may shine upon them; which Christ now doth to true Believers.

15. See then that ye walk circumspectly, not as fools, but as wise, 16. Redeeming the time, because the days are evil.

15, 16. See then that you live not carelessly, but with watchfulness and accurate circumspection, not as Fools that see not, or mind not their danger, but as Wise Men, that look on every side, and are careful to avoid all sorts of Evil: And therefore take hold of the present Opportunity, and use well the Light of the Gospel while you have it; for the World is round about you full of Snares and Dangers, which without wise Circumspection cannot be avoided.

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

17. Wherefore let not Ignorance and Folly prepare you for Deceit, but labor to be well acquainted with the Will of God concerning your Duty.

18. And be not drunk with wine, wherein is excess; but be filled with the Spirit: 19. Speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your heart to the Lord,

18, 19. And do not, like Heathens and sensual Libertines, think that the exhileration of excess of Wine, which causeth Sottishness and Lust, is either lawful, or suitable to Devotion; but be you exhilerated by the Spirit of God, whose Grace you must excite and exercise, by Psalms, and Hymns of Praise to God, and Spiritual Songs, which you must use in holy manner to the Lord, with the inward Melody of the Heart.

Note, 1. That Paul here leaveth it to Christian Wisdom, whether we shall use David 's Psalms, for others more fitted to Gospel Times and Worship.

2. That hence it is evident, that it is lawful to use some Forms of Worship invented and imposed by Man : For Hymns and Songs cannot be used without Invention: And the Church, or many, cannot join in them, unless someone lead and impose them on the rest. It would be mad Work for a Congregation to sing extemporate Songs, and everyone a several one of his own. And if Prayer and Praise in Metre may be invented and imposed, the same Reasons will hold as to Prose, when Uniformity is needful, (as in Baptism, & c. )

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

20. Chearfully thanking God continually on all occasions, for all his Mercies, which are found in all things that he doth; offering this to the Father in the Name of Christ.

Note, That Psalms and Thanksgiving to God through Christ, must be the most constant Part of Christian Worship.

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

21. And let God's Command move you to be yielding and submissive, and not stout and staff towards one another; but especially to your Superiors: but so as to fear and obey God before Men.

22, 23. Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the Savior of the body.

22, 23. Let Wives show their Subjection to Christ, by submitting to their Husbands, as by his Command. For the Husband is under Christ the Head or Ruler of the Wife, to govern her in Love, and protect her, as Christ is the Supreme Head and Ruler of the Church, and the Savior of it as his Body.

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

24. Therefore as the Church is in all things to be subject to Christ, so must the Wives be to their Husbands, in all things belonging to that Relation, under Christ.

25. Husbands, love your wives, even as Christ also loved the church, and gave himself for it: 26. That he might sanctify and cleanse it with the washing of water, by the word,

25, 26. Husbands, imitate Christ, in loving your Wives, as Christ did his Church, for which (in a special sense) he gave himself by death, that he might sanctify it to God, and cleanse it from Sin, by washing away their Guilt and Filth, signified and sealed in Baptism, and by the Promises and Preaching of his Word.

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.

27. That he may prepare it for the great Marriage-day, and then present it to himself, cleansed and beautified, without Sin, Guilt, or Blemish, but perfect in Holiness, and glorious.

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

28. As Eve was taken out of Adam, so the Union between Husband and W • fe is so near, that Men should love their Wives in a sort as their own Bodies; and to love a Wife, should be as the loving of ourselves.

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

29. And as Nature causeth all Men to love, nourish, and cherish their own Flesh, and not to hate it; so must Men do by their Wives, as Christ doth by the Church.

30. For we are members of his body, of his flesh, and of his bones.

30. And as Eve was said to be to Adam, Flesh of his Flesh, and Bone of his Bone; so, by allusion, we may say of the Church and Christ in a spiritual sense.

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.

31. And as it was then said, [ A man shall leave, &c. ] so must Believers leave all for Christ, as Christ laid down his Life for them; and they shall be made as one.

32. This is a great mystery: but I speak concerning Christ and the church.

32. This that is said of Adam and Eve, and of Marriage, did mystically prefigure the Marriage of Jesus Christ and the Church: and of this it is that I now speak.

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

33. But though I have turned my Speech to Christ and the Church, I repeat my Counsel; Let every Man love his Wife with such an entire, constant, and forbearing Love, as he loveth himself; and let the Wife see that she live in loving Subjection and Reverence to her Husband.

CHAP. VI.

1. CHildren, obey your parents in the Lord: for this is right.

1. Let Children be obedient to their Parents, under God, in obedience to him; for he hath commanded it,

2. Honor thy father and mother, (which is the first commandment with promise)

2. Saying, Honor thy Father and Mother: And though general Promises be intimated in the First and Second Commandment, this is the first Commandment that hath annexed the Promise of the Land which God was then leading the Israelites to; as it is said,

3. That it may be well with thee, and thou mayest live long on the earth.

3. That thou mayst live long, and prosper, in the Promised Land of Canaan ; which intimateth also to us Christian Gentiles a Promise of more Prosperity on Earth than disobedient Children shall have, and an earthly Curse to the disobedient.

Note, That accordingly, God's Curse on Earth doth usually follow Children that dishonor and wrong their Parents, and rebel against them; and usually even Earthly Blessings are given to those that honor and obey Parents (under God.)

4. And ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.

4. And let Parents remember, that Children's corrupt Nature and Weakness are liable to such Passions as may pervert them: and therefore let not your sour and provoking Government and Carriage tempt them hereto, beyond their strength: but govern them with Fatherly Love, and bring them up to the Knowledge and Obedience of the Lord, by wise and diligent Teaching, Example, Admonition, and Discipline.

5. Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ.

5. And let not Servants think that Christianity freeth them from Service, or from Obedience, Diligence, or Reverence to their Masters, though they be Unbelievers: but give them all due Obedience, and reverent Submission, and this in conscience and sincerity, as part of your Obedience to Christ, who doth command it, and will reward you.

6. Not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart;

6. Not deceitfully, when your Masters see and know what you do, merely to please Men; but as the true Servants of Christ, with heartiness, and in secret things as well as open, doing Service to Men in obedience to the Will of God, and to please him.

7. With good will doing service, as to the Lord, and not to men.

7. I repeat it, because it greatly concerneth you, that you do all your Service faithfully and willingly, without grudging; and that not as a bare Service to Man, but as a part of your Service to the Lord himself, which he hath prescribed, and will accept.

8. Knowing that whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free.

8. Be sure of this, That your lowest and hardest Service being your Duty, is a good Work; and such Works of Fidelity in the lowest Bond-servants are accepted of God, as well as the more honored Service of the Greatest.

9. And ye masters, do the same things unto them, forbearing threatening: knowing that your master also is in heaven, neither is there respect of persons with him.

9. And you that are Masters, see that you be as careful of your Part to your Servants, as you would have them be of their Duty to you; and rule them not tyrannically, by insulting and passionate Menaces and Reproaches: Knowing that Christ in Heaven is equally the Lord of them and you, and will not be partial to you for your Wealth or Superiority, but will equally do Justice unto all.

10. Finally, my brethren, be strong in the Lord, and in the power of his might.

10. To conclude, Behave yourselves in the discharge of all your Duties, and resistance of all the Temptations of your Warfare, as resolved valiant Christians, strong in the Faith and Love of Christ, by his powerful assisting Grace.

11. Put on the whole armor of God, that ye may be able to stand against the wiles of the devil.

11. And with skill and care put on and use the Grace and Helps which God vouchsafeth you, (which are to a Christian like complete Armor to a Soldier) that you may be able to stand fast against all the Stratagems and Plots of the Devil, who seeketh to overthrow you.

12. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

14. For the great Conflict which Christians are engaged in, is not merely against Men, but against Devils, who by God's Ordination, and the Success of their Temptations, are Principalities and Powers, and the Rulers of the Persons and Ways of Darkness, Ignorance, and Unbelief in the World, and are spiritual W • ckedness, above us in the Air.

13. Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand.

13. Therefore neglect no part of the Armor afforded you by God, but use it all, that in the time of Temptation you may be able to resist and conquer the Assaults of Men and Devils, and when they have done their worst, and you have withstood them, you may stand fast in Faith, and Holiness, and Hope.

14. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; 15. And your feet shod with the preparation of the gospel of peace.

14, 15. Stand therefore to your Obligations to Faith and Holiness. 1. See that the firm Belief of the Truth of the Gospel, against all Deceivers, be to you as a Military Girdle about your Loins. 2. And that universal sincere Obedience to God, and Uprightness of Life towards all Men, joined to your Pardon through the Merits of Christ, may be to you as a Breast-plate is to Soldiers in Fight, that no Adversary may have Matter of just Accusation against you. 3. And that the Gospel of Christ, which speaketh Peace to the World, and to yourselves, may so dwell in your Hearts, to make you Men of Peace, and in your Mouths to invite others to Peace with God and one another, that it may be to you as those Shoes were to Soldiers, which they put on when they went to War, to keep their Feet from hurt and danger.

16. Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.

16. Above all, see that you firmly believe and trust to the Word and Promises of God, which will be to you as a Shield or Target to a Soldier, by which he is preserved from all the Darts or Shot that is made against him. And though Satan's Darts be fiery Persecution and fierce Temptations, this will defend you, and frustrate all.

17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God:

17. And trust fully in Christ as your Savior for Salvation, and this will, as an Helmet (or Head-piece) to a Soldier, defend your chiefest Part from danger. And skillfully use the Word of God, indicted and sealed by his Spirit, which will serve you for Defense and Conquest by the help of the same Spirit, as a Sword doth to a Soldier.

18. Praying always with all prayer and supplication in the spirit, and watching thereunto with all perseverance, and supplication for all saints;

18. And because you must do all in dependence on God, see that you be constant in all sorts or parts of Prayer, for yourselves and others, even such Prayer as God's Spirit directeth you to by his Word, and exciteth you to by his Grace: And for that end, keep your Minds by watchfulness in a serious praying temper, and be not cold or weary, but hold on; and forget not to pray for all holy Persons (and holy things.)

Note, That, 1. They that scorn praying in or by the Spirit, scorn the Work of the Spirit in all acceptable Prayer to God.

2. They that forbid Prayer, forbid that which God commandeth, and his Spirit in us as an Intercessor performeth.

3. When God commandeth [ all Prayer and Supplication], we must obey him, though any Men would confine us to the Fetters of their narrow defective Words and Books.

4. They that hate, revile, excommunicate unjustly, and persecute those Saints whom God commandeth us to love and pray for, fight under Satan, against Christ.

19. And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel:

19. And let me have a special part in your Prayers, that I may be freed from silencing Imprisonments and Restraints, and may have Liberty and Ability boldly to make known the Mystery of Mans Salvation by Christ.

20. For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.

20. For I am in Bonds by Men, though Christ's Ambassador, even for preaching to Men this Gospel of Salvation: But pray for me, that whatever it cost me, I may do my Duty, and speak (though forbidden) as I ought to speak.

Note, That as God worketh by Men, so doth the Devil: And therefore it is no wonder that Paul was in Bonds for preaching Salvation; and that Men make Laws against Praying and Preaching, and if the Devil call it Sedition: For really Praying and Preaching do more to destroy his Kingdom, and save Souls, than Arms can do.

21. But that ye also may know my affairs, and how I do, Tychicus a beloved brother and faithful minister in the Lord, shall make known to you all things:

21. And that you may know how all things go with me, Tychicus will tell you, whom you may trust.

22. Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts.

22. I have sent him, that he may represent things truly to you, and help to keep you from discouragement, or undue trouble for my Sufferings.

23. Peace be to the brethren, and love with faith from God the Father, and the Lord Jesus Christ.

23. I conclude with this Benediction and Prayer for you, That God the Father of our Lord Jesus Christ will give, maintain, and increase in you all, that confirmed Faith which may fill you with Love, and keep you in Peace and Welfare.

24. Grace be with all them that love our Lord Jesus Christ in sincerity. Amen.

24. And let the Grace, Favor, and Blessing of God be still with all them who love our Lord Jesus Christ with sincere, incorruptible, confirmed Love. Amen.

CHAP. I.

1. PAul and Timothy the servants of Jesus Christ, to all the saints in Christ Jesus, which are at Philippi, with the bishops and deacons: 2. Grace be unto you, and peace from God our Father, and from the Lord Jesus Christ.

1, 2. I Paul, and Timothy now with me, send greeting with this Epistle to all the Saints (or Christians) which are at Philippi, with the Bishops and Deacons there; wishing to them Grace and Peace, which are all Blessings in sum, from God our Father, and Jesus Christ our Lord.

Note, 1. That Dr. Hammond affirming, That Paul meant here all the Bishops and Deacons in Macedonia, or a whole Province, doth this without any cogent Proof; as he saith the like of Corinth, Ephesus, &c. though it may be granted, that consequently they to whom these Epistles were written, were to communicate them to as many as they could.

2. That he contradicteth himself in saying, there was but one Bishop in a City; when elsewhere he saith, there was one of the Jews Church, and another of the Gentiles.

3. That Paul saith it was [ the Saints which are at Philippi, with the Bishops and Deacons], to wit, which were at Philippi with them. But sure all that were in a Province so great, were not at Philippi.

And his Conclusion, That every Church in Scripture-times had but One Bishop, with Deacons his Servants, [ there being then no middle Order in use ;] and that in all the New Testament the Words [ Bishop and Presbyter ] signified only such as we now call Bishops, 1. Is contrary to the Descriptions of the Churches of Jerusalem, Antioch, Corinth, &c. where, in one Assembly, there were so many Prophets sit for the Public Ministry, that they needed regulating restraint in Ministring. 2. But thus he must maintain, That de facto no Church had then more than one Presbyter, and so no B;ishop more than one fixed Congregation, (being but in one place at one time:) And so that there was no Bishop that governed Presbyters, nor any Presbyters subject to Bishops, (but only to Itinerant Apostles.) So that all that remaineth in controversy will be, Who instituted this middle Order of Presbyters after Scripture times? and▪ Quo jure? and, How it's proved that they had Power so to do?

3. I thank my God upon every remembrance of you, 4. (Always in every prayer of mine for you all, making request with joy)

3, 4. Whenever I remember you, it is with thankfulness to God; and in all my Prayers for you, I do it with joy.

5. For your fellowship in the gospel from the first day until now;

5. For the hearty Communion and Communication in and for the Gospel, which you have exercised from the first day of your Conversion until now.

6. Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jesus Christ.

6. Not doubting but God, who hath been the Author of this good Beginning, will carry it on, till you▪ are presented perfect in the day of the coming of Christ.

7. Even as it is meet for me to think this of you all, because I have you in my heart, in as much as both in my bonds, and in the defense and confirmation of the gospel, ye all are partakers of my grace.

7. It is meet that I think this of you all; for you have a great room in my Heart, because in my Bonds and Sufferings, and in all that we do for the defense and confirmation of the Gospel, you have manifested the same Grace, and by your Communication and Cooperation have your part in the Blessing and Reward of my Ministerial Grace and Labors.

8. For God is my record, how greatly I long after you all, in the bowels of Jesus Christ.

8. For God is my Witness, with what earnest Love I long for your Welfare; even with that Love which Christ hath kindled in me for his own sake, who loveth you.

9. And this I pray, that your love may abound yet more and more in knowledge, and in all judgment;

9. And my Prayer for you is, That you may increase and abound in holy Love to Christ and his Gospel, and each other, and in all spiritual Wisdom and discerning Judgment.

10. That ye may approve things that are excellent; that ye may be sincere, and without offense till the day of Christ;

10. That you may yet more grow up in the Approbation and Love of the excellent things of Christian Faith, and Life, and Hope, and may be sound and sincere in Faith and Life, without warping in Judgment, or scandal in Practice, till the Day of Judgment.

11. Being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God.

11. And that you may abound with all that Righteousness towards God and Man, which is the true Fruit of Faith and of the Spirit, by which you may praise and glorify God.

12. But I would ye should understand, brethren, that the things which happened unto me, have fallen out rather unto the furtherance of the gospel:

12. I think meet to give you notice, lest misinformation discourage you, that my Imprisonment and S • fferings have not hindered but furthered the Gospel.

13. So that my bonds in Christ are manifest in all the palace, and in all other places;

13. For my Imprisonment for Christ, hath but made me, and consequently my Preaching, to be known in the Court, and Places of Judicature, and abroad to others.

14. And many of the brethren in the Lord waxing confident by my bonds, are much more bold to speak the word without fear.

14. And the Example of my Patience, Boldness and Success in Suffering, hath emboldened many of the Brethren, confidently, without fear, to preach and profess the Gospel.

15. Some indeed preach Christ even of envy and strife; and some also of good will. 16. The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: 17. But the other of love, knowing that I am set for the defense of the gospel.

15, 16, 17. There be some here at Rome, and elsewhere, that because I reprove them for Judaizing, by obtruding the Law and Ceremonies of Moses on the Gentiles, and such other Causes, are quarrelsome with me, and seek Defamation; and while they preach Christ, it is with the mixture of Spleen and Bitterness against me, and in an envious, striving, and reproachful manner, against me, and such as I, who conform not to their Ceremonious Impositions. Thus some preach the same Christ that I do, but contentiously, and not in sincerity, and love, and meekness, but to add to my Bonds the Affliction of Men's Contempt and Disaffection, to turn the Hearts of People from me and my Ministry. But there are others that preach in Christian Love, and carry it with Kindness toward me, knowing that I am called to propagate and defend Christ's Gospel, and that it's it that I suffer for, and not for my Fault and Error, as the other would persuade the People.

18. What then? notwithstanding every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.

18. But though some seek Preeminence, and their own Honor and Interest, and envy me, and join too much self-seeking with the Preaching of the Gospel, and do it not with the Love and Sincerity that they ought; yet every way Christ is preached, and I therein rejoice, yea, and will rejoice.

Note, 1. That they mistake who think Paul speaketh of the Preachers of false Doctrine in any great Point; for he would not rejoice in that. It is but preaching with corrupt Passions and Purposes, perhaps for little Differences, in a splenetick manner, contrary to Love and Peaceableness.

2. Paul here entereth his professed Dissent, both against Church-Tyranny, that would forbid those to preach that cross them and their Opinions or interest, and against those Separatists who cry down the Ministry of those that are faulty in tolerable things, yea that cross them and their Way.

19. For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,

19. For I doubt not but even this accumulating Affliction on me, by envious Brethren, with Heathen Persecutors, shall through your Prayer, and Christ's Spirit, all turn to good, and but further my own and other Men's Salvation.

20. According to my earnest expectation, and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life or by death.

20. For, as it is my earnest expectation, so it is my comfortable hope, that whether it be by my Life or Death, all that befalls my Body shall be to the honor of Christ, and then I have my End.

21. For to me to live is Christ, and to die is gain.

21. For to me to live, is to serve and honor Christ; he is the End of my Life, and his Work the Business; it is for Christ that I live; and if I die, it will be my gain.

22. But if I live in the flesh, this is the fruit of my labor: yet what I shall choose I woe • not.

22. But if God will have me live longer, it will be time given for my fruitful Labor, (or it will be worth desiring, for my Labor sake;) or, as Beza, [ whether it will be worth my Labor and Suffering, ] and what to choose (if God would leave it to my choice) I know not.

23. For I am in a straight betwixt two, having a desire to depart, and to be with Christ; which is far better:

23. For it is to me a great difficulty to know which is more desirable: I would fain be with Christ, which is far better for me than to be here.

24. Nevertheless to abide in the flesh, is more needful for you.

24. But my Life seemeth more needful for your further Service.

25. And having this confidence, I know that I shall abide and continue with you all, for your furtherance and joy of faith;

25. And being assured of this, (and knowing withal Christ's Love to his Church) I am persuaded that I shall yet longer continue in Life, for your furtherance, and comfort, and confirmation in your Christian Faith and Hope.

26. That your rejoicing may be more abundant in Jesus Christ for me, by my coming to you again.

26. That when you see me with you again, you may greatly for my sake rejoice in Christ.

27. Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind, striving together for the faith of the gospel;

27. But I beseech you look to this one thing on your own part, that your Conversation may be such as becometh the Belief and Profession of the Gospel of Salvation; that whether I come again to you, or not, I may hear that you stand fast, in One Spirit actuating you, and with One Mind and loving Concord (not striving against one another, as Persecutors and Sectaries do, but) cooperating and striving together, to defend and propagate the Belief of the Gospel, (though you may differ about many lesser things.)

28. And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.

28. And that you be in nothing terrified by your Adversaries Power or Rage; for their Persecuting, and your Patience, are an evident Prognostick of their Perdition, but of your Salvation, even by God, who will condemn the Wicked, and justify the Just.

29. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;

29. For it is a great addition to your Honor and Felicity, that God hath given you this Blessing, not only to believe on Christ as Christians, but to suffer for him as Martyrs. (For by this you have the Promise of the greatest Reward.)

30. Having the same conflict which ye saw in me, and now hear to be in me.

30. Having the same kind of Conflict with Opposers and Persecutors, which you saw me have when I was with you, and now hear that I have at Rome when I am from you.

Note, It is mere violence to the Text, which the Socinians use with Ver. 21, 23. while they expound Ver. 21. of [ Gain to the Church by my Martyrdom, and to me only as I shall be rewarded as a Martyr at Christ's coming ;] and Ver. 23. of [ A desire to depart by Martyrdom, that I may be with Christ at the Resurrection ;] or, [ which is far better for the Church, that will gain more by my Martyrdom, than my Preaching: ] Clean contrary to what he saith Ver. 24, 25. and to the plain Text. Men that can thus use the Scripture, may believe what they list, let God say what he will. Christ hath expressly promised all his Servants, John 12.26. as well as the dying Thief, that they shall be with him where he is, even in Paradise.

CHAP. II.

1. IF there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels and mercies; 2. Fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind.

1, 2. I adjure or beseech you therefore, as ever you take Christ, our common Head, for your Hope and Comfort, and look to find Comfort in the Exercise of Christian Love to all Saints, and if you are indeed united in the Communion of the same Spirit, (without which you are none of Christ's) and if you have any Bowels of Mercy to others, (as all Christians must have,) that you yet make me more joyful by your increased Unanimity, that you have all one and the same Affection and Design of Life, that you all love one another as yourselves, and be of one accord in your Doctrine and Converse, and of one Mind and Judgment.

Note, 1. That Paul here supposeth that all Christians should live in this Unanimity, Love, and Concord, who do but know and agree in the great things which constitute true Christianity, though they may not have skill enough to know Right from Wrong in many small, indifferent, or circumstantial things. The Church-Tyrants Exposition maketh Paul to scorn them, rather than counsel them; as if he said, [ I adjure you by all the Comforts of Christ and his Spirit, that you be all so wise as to know all that is in the Bible, yea more, all that any Bishops in Council and all their Canons shall tell you, or command you; yea, that you know not only all the Essentials and Integrals of Religion, but even all the things indifferent, which Canons shall impose on you, to be really indifferent, that is, that every Man and Woman know more than any Doctor on Earth kno • eth, or else you cannot live in Christian Love and Comfort. ] It is this Diabolical Exposition of the Scripture, that hath torn and ruined the Christian World.

2. And yet Paul here implieth, That no Christian should affectedly scruple any lawful Command of their Superiors, or Custom of the Church, but should so avoid Singularity and Disobedience, as to do anything, save sin, for Peace and Concord.

3. Let nothing be done through strife, or vain-glory, but in lowliness of mind let each esteem other better then themselves.

3. Let not Pride make you vain-glorious and contentious; but let Christian Humility make you so low in your own Eyes, as to be more inclinable to think highly of other Men's Wisdom and Goodness than of your own, further than Evidence constraineth you to think meanlier of any.

Note, That Paul knew that it was Pride of Men's own Knowledge and Goodness, (especially in the Clergy) setting them in a vain-glorious striving against each other, that was like to cause Schism in the Church.

4. Look not every man on his own things, but every man also on the things of others.

4. Specially take heed of Selfishness, which maketh Men over-regardful of all that is their own, their own Interest in Honor, of Profit, or Opinion; and to set too light by other Men's, yea, to set against the Interest of others to advance their own.

Note, That Self-denial and Love (or, to love others as ourselves ) are the great Means to keep and cast out Schism; and the want of them in Clergy and Laity, is the common Mischief and Ruin of the Churches.

5, 6. Let this mind be in you, which was also in Christ Jesus: who being in the form of God, thought it not robbery to be equal with God:

5, 6. Learn this of Christ, who being God, the Brightness of his Fathers Glory, and the express Image of his Subsistence, (or Person) H • b. 1.3. thought it no Robbery to be Equal with God the Father, being One with him.

7. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

7. But yet condescended to assume Human Nature, and so in that which was visible was a Man, and a Servant, obliged to Obedience in the most humble Instance, and so made himself, by this humble Self-deni • l, of no Reputation with the unbelieving World, that knew not his Divinity thus veiled, yea, co • nted him a Malefactor.

8. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

8. And being visible only in his Human Nature, like other Men, he yet further humbled himself, obeying his Father, by submitting to the reproachful, cursed Death of being crucified, as accused of Blasphemy, and Treason against Caesar.

9. Wherefore God also hath highly exalted him, and given him a name which is above every name:

9. Wherefore God hath highly exalted him in that Manhood in which he suffered, and hath given him greater Dignity, and Honor, and Renown than any Creature ever • ad over them all.

10. That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;

10. That to his Dignity and Power all Creatures should be subject, and Angels, Men, and Devils should by their submission respectively honor his Name.

11. And that every tongue should confess, that Jesus Christ is Lord to the glory of God the Father.

11. And that all reasonable Creatures acknowledge Christ's Dominion, to the Glory of the Father.

12. Wherefore my beloved as ye have always obeyed, not as in my presence only, but now much more in my absence; work out your own salvation with fear and trembling.

12. Wherefore as you have always lived in Obedience to Christ, both while I was with you, and much more since, go on, and finish or perfect that holy Obedience which God requireth of you, for the obtaining of Salvation, and that with holy care and diligence, and watchful cautelous fear of miscarrying.

13. For it is God which worketh in you, both to will and to do of his good pleasure.

13. Which I may the more confidently exhort you to in hope, because you are not the prime Agents required to do this merely of yourselves, but only under God, the prime Cause of all Good, both of Nature and Grace, who doth not only give you Power, but worketh in you both the Act of Willing and of Working, of his own good Pleasure.

14. Do all things without murmurings, and disputings:

14. And do all your Works of Obedience to God, in Love and Peace with one another, without murmuring at your Work, or one another, and without provoking Wr • nglings.

15. That ye may be blameless and harmless the sons of God without rebuke, in the midst of a crooked and perverse r • tion, among whom ye shine as lights in the world:

15. That you may be • nreproveable and sincere, the blameless Sons of God, in the midst of a naughty crooked perverse Generation, or sort of Men, among whom ye shine as lights in the World.

16. Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain.

16. That in the day of Christ's Judgment, I may rejoice not only in the sincerity of my labor, but in the success, that I have not preached, and labored, and suffered without fruit.

17. Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.

17. Yea, if I suffer death as a Sacrifice for the service of your Faith, your Constancy and Welfare will make it matter of joy to me for your sakes.

18. For the same cause also do ye joy, and rejoice with me.

18. And if my suffering be my joy, let it be yours also; be not discouraged, but rejoice with me.

19. But I trust in the Lord Jesus, to send Timothy shortly unto you, that I also may be of good comfort, when I know your state.

19. But I hope by the mercy of the Lord, to send Timothy shortly to you, that when by him I know your State, I may have comfort in you, as you may have in me.

20. For I have no man like-minded, who will naturally care for your state.

20. For I have no man equal to him in Love to you, who will care for your State with such affection, even as Nature teacheth Men, to care for their Children as themselves.

21. For all seek their own, not the things which are Jesus Christ's.

21. For all are so much set on minding their own Matters, and seeking their own Interest, that it abateth their Zeal and Diligence in seeking the Interest and things of Christ.

Note, 1. That selfishly to prefer their own Carnal Interest to Christ's, is a certain mark of a Graceless Hypocrite. 2. Therefore Paul meaneth not that all are such predominantly, but that all too much seek their own, and Christ's too little. 3. But that this self-seeking is the Plague of the Clergy and Church, culpably in all in various degrees, and predominantly in False-hearted Hypocrites.

22. But ye know the proof of him, that as a son with the father, he hath served with me in the gospel.

22. But you know what experience you and I have had of him, that with the love of a Son, and the diligence of a Servant, he hath assisted me in my Ministry of the Gospel.

23. Him therefore I hope to send presently, so soon as I shall see how it will go with me.

23. Him I hope to send as soon as I know, and can by him tell you, how it will go with me.

24. But I trust in the Lord, that I also myself shall come shortly.

24. And I trust that the Lord's Mercy will deliver me, and I shall shortly come myself.

25. Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labor, and fellow-soldier, but your messenger, and he that ministered to my wants.

25. But I thought good to send you back Epaphroditus, who is my Brother and Fellow-laborer, and Messenger, who from you supplied my wants.

26. For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.

26. He longed to be with you, and comfort you by the sight of his health, hearing that his sickness made you sad.

27. For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.

27. He was nig • to death, but God in mercy to him and me recovered him, not adding his death to my affliction.

28. I sent him therefore the more carefully, that when ye see him again, ye may rejoice, and that I may be the less sorrowful.

28. Note, That Mercys restored after Danger, affect us more than those continued in Prosperity.

29. Receive him therefore in the Lord with all gladness, and hold such in reputation: 30. Because for the work of Christ he was nigh unto death, not regarding his life to supply your lack of service toward me.

29, 30. Receive him gladly as returned to you by God, and account such honorable; for it was for the work of Christ, that he willingly hazarded his Life by his Travels and labor to be serviceable to me as your Messenger in your stead.

CHAP. III.

1. FInally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe.

1. Finally Brethren, serve God with joyful hearts: That I write to you the same things which I have formerly taught you, and warned you of, is not through sloth of cowardice in me, but for your own safety, as fittest for you.

2. Beware of dogs, beware of evil workers, beware of the concision.

2. To wit, that you take heed of the worrying, hurtful sort of Men, who live in wickedness, and calling themselves the Circumcision, are indeed the Concision, that cut and rend the Churches.

3. For we are the circumcision, which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.

3. For we are the Children of Circumcised Abraham, who worship God in Spirit and Truth, and have no confidence in Fleshly Privileges, or Carnal Ceremonious, Jewish Worship.

4. Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more:

4. Though if Judaism were matter of trust or boasting, I have more such cause than any of them.

5. Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; 6. Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.

5, 6. I was Circumcised as the Law required, I was an Israelite, a Benjamite, an Hebrew, a Pharisee, the strictest Sect in Religion; not cold in Religion, but a zealous persecutor of the Church, which I thought had been against it: And as to the outward observance of the Law of Moses, I seemed to Men so just and harmless, that none accused me.

7. But what things were gain to me, those I counted loss for Christ.

7. But I willingly disclaim all confidence in these, and reject all as loss that would keep me from Christ.

8. Yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung that I may win Christ,

8, 9. Yea, I reject all as loss and hurtful to me, which stand against the excellency of the knowledge of Christ, for whom I have readily suffered the loss of all things, and count them but as Dung in order to my part in Christ, and that I may be found in him.

9. And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:

9. Not having and trusting not in that Righteousness which consisteth in keeping the Law of Moses, which is of my own Works, and I accounted formerly to be my justifying Righteousness; but that which is of Faith in Christ, even the Righteousness which is of God's free Gift by believing acceptance of his purchased and offered Grace.

10. That I may know him, and the power of his resurrection, and the fellowship of his suffering, being made conformable unto his death.

10. By which I shall gain the knowledge of Christ, and of the great Mystery of Salvation by him, and the powerful work of his Grace and quickening Spirit and preserving Providence, answering in his Members that power that raised him from the Dead, and a Communion with him in sufferings, by which I shall be made conformable to him as Crucified for our sins; and thus in all be made as a Member suitable to him that is my Head.

11. If by any means I might attain unto the resurrection of the dead:

11. In hope that by all these means and methods (which I account not too dear) I may at last attain that blessed perfection in which I shall be also like him, as he is now risen from the Dead, and glorified, in the state of Immortality.

12. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.

12. Not that I have already attained this Conformity to my Glorified Lord, or were already perfect, by reaching all that I pursue: But I run as for this Prize, and earnestly strive, that at last I may lay hold on and attain the state of Glory, to bring me to which Jesus Christ did elect, redeem, and call me to himself.

13. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, 14. I press toward the mark, for the prize of the high calling of God in Christ Jesus.

13, 14. I know I have not yet attained the end that I ran for, even glorious Perfection: But this I do, not minding the things of the World which I have forsaken, but neglecting and forgetting them, and with all my might and diligence striving towards the things which are before, I press or hasten towards the Mark, for that glorious Crown and Prize, for obtaining whereof, the high Calling of God by Jesus Christ hath encouraged me to seek and hope.

15. Let us therefore, as many as be perfect be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you.

15. And let all that are sound and sincere Christians, holding these things that are necessary to Salvation, be thus minded, and with joint endeavor confessing our Defects, thus press toward the End of our Faith in Love: And then, if through imperfection of Knowledge you come short, and differ in other things, while you wait on God in Humility, Love, and Peace, God will in time make you know what yet is wanting to you.

16. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

16. But let all that have attained soundness in these necessary Essentials of Christianity, still live according to these Gospel-Truths which we all acknowledge, and in Love and Concord practice and promote these things in which we are agreed.

Note, How directly Paul condemneth both Church-Tyrants and Sectaries, the former silencing, reviling, and persecuting, and the other reproachfully censuring, and separating from those that agree in all here instanced, for not consenting to needless Trifles of the Clergies imposition, or to the Errors of superstitious ignorant Men.

17. Brethren, be followers together of me, and mark them which walk so, as ye have us for an ensample.

17. God that hath sent me to teach you, hath herein also made me an Ensample to you; I beseech you therefore herein follow me, (in humble striving towards Perfection, uniting in sincere Christianity, and bearing in other things with each other, till God teach you the rest.)

18. (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19. Whose end is destruction, whose God is their belly: and whose glory is in their shame, who mind earthly things.)

18, 19. For many, of whom I have oft told you, and now mention them with Tears, for their own fakes and the Churches, do so live, as that while they are called Christians, they are such Enemies to the bearing of the Cross, in following a Crucified Christ, that they will suffer nothing for their Faith: For taking up Christianity notionally in their Brains, without the Life and Power on their Hearts, the World was never overcome, or their Lust mortified by it; so that their Belly, or fleshly Lust, is the God which they most love and obey; and while they glory that they know more of Christian Liberty than we do, and so may lawfully please fleshly Lusts, it is their Shame and Bru • tishness which they glory in: and therefore Destruction will be their end.

20. For our conversation is in heaven, from whence also we look for the Savior, the Lord Jesus Christ: 21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

20, 21. But our City freedom, Relation, Treasure, Converse, and Business is in Heaven, among the Heavenly Society, in the Jerusalem above; From thence, by Faith and joyful Hope, we look for the Savior, the Lord Jesus, who is our Head and Intercessor there; and who will not only receive our Souls at death, but will also change these vile Bodies, (which being made of the low dissoluble Elements, are a clog to our Souls, and must corrupt like the Flesh of Bruits) and will make them like his own now-glorious Body, (spiritual, incorruptible, and glorious;) and this he can and will do, how unlikely soever it appears to us, by the exercise of his Omnipotency, by which he can conquer all Difficulties and Enemies, for the accomplishing of the Work of the Salvation of his Church.

Note, 1. That the great difference between miserable Hypocrites and sound Christians is, that the former set most by Flesh and Earth, and the latter by the Hopes of Heaven, to which they subject all worldly Interest, and on which and for which they live and labor most, as Worldlings do for a Worldly Welfare.

2. That a false, sensual, worldly, unmortified Heart, betrayeth Hypocrites into worldly sensual Opinions and Heresies, and they easily believe all to be lawful which maketh for their fleshly worldly Interests and Lusts, because their false Hearts would have it to be lawful.

CHAP. IV.

1. THerefore, my brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.

1. Note, That the most amiable Christians have need of Warning and earnest Exhortation against Backsliding by Temptation and Deceivers.

2. I beseech Euodias, and beseech Syntiche, that they be of the same mind in the Lord.

2. Note, It's like he heard of Contention between these two, which he beseecheth them to cease.

3. And I entreat thee also, true yokefellow, help those women which labored with me in the gospel, with Clement also, and with other my fellow laborers, whose names are in the book of life.

3. And I entreat thee, my true Fellow-laborer, (it's like he meaneth Epaphroditus, but uncertain:) take care of those Women that furthered our Work, (by entertaining us, and suffering for the Faith,) with Clement, and other Helpers, who are of the number of those that God will own.

4. Rejoice in the Lord always, and again I say, Rejoice.

4. Rejoice in the Interest you have in the Lord, his Grace, and Protection, and Promise of Glory: Yea, I again urge it on you, Always rejoice.

Note, 1. That Christians even in a state of opposition from the World, have always greater cause of rejoicing in God, than of sorrow for the World, (Though if they willfully sin, it may interrupt their Joy, by making them unfit for it, as Wounds and Sickness do the Body.)

2. That holy Joy in the Lord is that Flower of Religion which all Christians should desire, and chiefly labor to attain.

5. Let your moderation be known unto all men. The Lord is at hand.

5. Let all Men see that you put the best sense on all that befalls you from God and Man, and that you take nothing by impatience or uncharitableness at the worst, but can suffer Injuries: For God is with you, and the day of his delivering you is near.

6. Be careful for nothing: but in everything by prayer and supplication with thanksgiving, let your requests be made known unto God.

6. Let no Want or Danger disturb your Mind with anxious distrustful Cares; but in every Case, go and open it to God in Prayer, for yourselves and others, with Thanksgiving for what you have received, as beseemeth those who truly trust in God.

7. And the peace of God which passeth all understanding, shall keep your hearts and minds through Christ Jesus.

7. And by this Lenity of Mind, and Trust in God by Prayer, the Peace which you shall have in God's Love to you, in your own Souls, and in Concord with the Church, which is of inestimable value, above much notional Knowledge, shall, as a Garrison, keep your Affections from disturbance, and your Judgments from Error, through the Grace of Christ.

8. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.

8. In general, to conclude, Be sure that you cleave to Truth, against Falsehood; to things seemly and venerable, against things shameful; to things just, against Injustice; to things pure, against Lust and Pollution; to things truly amiable, against deceiving Paint and flattering Allurements; to things deservedly of good report and approved by Men, against Scandal. In a word, Let all things that are truly virtuous and praise-worthy▪ be faithfully minded and followed by you.

9. Those things which ye have both learned and received, and heard and seen in me, do: and the God of peace shall be with you.

9. Practice the Doctrine which you have heard and received from me, and the good Example which you have seen in me; and the God of Love and Peace will be with you, thus walking in Love and Peace.

10. But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again, wherein ye were also careful, but ye lacked opportunity.

10. I was glad, and thanked God, that your Care of my Supply at last revived; not that I suppose it dead before, but that you lacked opportunity of sending to me, rather than Will, and Care of me.

11. Not that I speak in respect of want: for I have learned in whatsoever state I am, therewith to be content.

11. I mean not that I so much rejoice that my Wants were supplied: For I have learned to be of a quiet and contented Mind, in whatever Condition God shall bring me.

12. I know both how to be abased, and I know how to abound: everywhere, and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need.

12. I know how to be in a low and poor Condition, without repining; and how to have Plenty, without sensuality and abuse: I have learned how to live in every Place and Case, both to be fully provided, and to be in hunger through poverty, to abound, and to suffer need, and glorify God in all.

13. I can do all things through Christ which strengtheneth me.

13. All this is but my Duty; and Christ will strengthen me for all that he calls me to.

14. Notwithstanding, ye have well done, that ye did communicate with my affliction.

14. But this Communication for my Supply in my Suffering for the Gospel, was your Duty, and you did well in doing it.

15. Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me, as concerning giving and receiving, but ye only.

15. I suppose you know that this Honor of Contributing to me was due only to you, when I first had preached the Gospel in Macedonia, no other Church doing the like at my departure.

16. For even in Thessalonica ye sent once and again unto my necessity.

16. Note, How much professed Christians differ in Liberality, as they do in Charity.

17. Not because I desire a gift: but I desire fruit that may abound to your account.

17. Not that I am craving more by commending you, or value most my own Supplies; but I commend and desire your Fruitfulness in Good Works, that it may abound to your own consolation, when you must be accountable for all to God.

18. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God.

18. But I certify you, that I received your Gift from Epaphroditus, and it was a very liberal Supply to me; and to encourage you, I add, That under and through Christ, the great propitiating Sacrifice, such Works are the sweet Incense and Sacrifice acceptable and pleasing to God.

19. But my God shall supply all your need, according to his riches in glory, by Christ Jesus.

19. And my God, who employeth me in his Work, will see that you shall lose nothing by furthering his Service, but, out of the Riches of his Glory by Christ, will give a more excellent Supply of all your Wants.

20. Now unto God and our Father be glory forever and ever, Amen.

20. Now to God, who is Love, and a Father to us through Christ, be Glory for all his Mercies, and for and by all his Works, forever. Amen.

21, 22, 23. Salute every saint in Christ Jesus. The brethren which are with me greet you. All the saints salute you, chiefly they that are of Caesars household. The grace of our Lord Jesus Christ be with you all, Amen.

Note, 1. That Christians were all then called Saints, because they were by Profession and Vow devoted to God in the Covenant of Holiness, and were not debauched, as Multitudes now are.

2. That God had his Saints even in a Heathen, Persecuting Emperors Family.

3. That the Grace of Christ is the Sum of all Benediction on Earth.

CHAP I.

1. PAul an apostle of Jesus Christ, by the will of God, and Timothy our brother. 2. To the saints and faithful brethren in Christ, which are at Colossae: Grace be unto you, and peace from God our Father, and the Lord Jesus Christ. 3. We give thanks to God, and the Father of our Lord Jesus Christ, praying always for you: 4. Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints;

3, 4. Note, 1. That Faith and Love are the Sum of Religion, and greater Riches than all earthly things.

2. Love must extend to all Saints, and not only those that are of one Party.

5. For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel: 6. Which is come unto you, as it is in all the world, and bringth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth.

5, 6. Note, 1. It is the Hope of Heavenly Felicity, which is the End, an effectual Motive of Christian Love and Duty. 2. It is the true Word of the Gospel that giveth us this Hope. 3. This Gospel divulged to the World is fruitful extensively in the number of Converts, and intensely in their Holiness, when it is so heard as to cause Men to know God's Grace in Truth.

7. As ye also learned of Epaphras our dear fellow-servant, who is for you a faithful minister of Christ; 8. Who also declared unto us your love in the Spirit.

7, 8. Note, It's like Epaphras was he by whom they were converted, or at least their present Bishop.

9. For this cause, we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will, in all wisdom and spiritual understanding:

9. True Converts have need to be prayed for, that they may have Spiritual and Practical Wisdom to know the Will of God.

10. That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God;

10. That you may live suitably to your professed Faith, sincerely obeying and pleasing God in all things, which is your Worthiness in a Gospel-sense, bringing forth the Fruits of all sorts of Good Works, and increasing in the Knowledge (or acknowledging) of God.

11. Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;

11. Note, 1. The glorious Power of God appeareth in his Servants Strength. 2. The Strength of Christians appeareth most in suffering long and patiently for Christ with joy, and not in overcoming Men by Strength.

12. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:

12. Note, 1. The Inheritance of the Saints is in the State and World of Light, that is, of Vision and Glory. 2. God's way of bringing Men to this Glory, is by fitting them for it now by Holiness. 3. This is the Gift which obligeth us to the greatest Thankfulness to God.

13. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:

13. Note, The World is divided into two Societies: One under the Power of Darkness, that is, Satan the Prince of Darkness, who leads Men by the way of Ignorance, Error, Unbelief, and Lies, to the utter Darkness of Misery. The other is the Kingdom of Christ, led by him who is the Light of the World, by Truth, Knowledge, and Faith, to the Heavenly Light.

2. When Men are truly converted to Christ, they are initially delivered from the Power, State, and Way of Darkness, into the Kingdom of Christ and Light.

14. In whom we have redemption through his blood, even the forgiveness of sins.

14. Note, Christ's Blood is the Price of our Redemption, and Remission of Sin is much of the Collation and Application. Redemption signifieth Deliverance from Bondage.

15. Who is the image of the invisible God, the first-born of every creature:

15. In whose Human Nature, Doctrine, and Works, the Invisible God, whose Image he is, is manifested to Man; and who in his Divine Nature was begotten of the Father before any Creature was made, (even from Eternity,) and in his Person, as God-Man, is most Excellent, and is Lord of all.

(This [ First-born ] numbereth him not with Creatures, but sets him above them.)

16. For by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him. 17. And he is before all things, and by him all things consist.

16, 17. By him, as God, were all things created, and for him; and he is from Eternity before them all, and by him they are upheld in being.

Note, 1. Some by [ things in Heaven and Earth, ] and [ Thrones, Dominions, &c. ] understand only [ Jews and Gentiles ] and [ the Powers of Men ]: But this forced Exposition is groundless; it being certain, that all Heavenly Powers and Orders were created by the Eternal Word, and Paul being here extolling his Magnificence, why should we feign him to leave out the highest Part, which he so plainly expresseth? That Celestial Spirits have potent Superiority both over us and one another, is no doubt.

II. The ancient Churches and Heretics had so great Contentions about the right Notions of the Nature and Person of Christ, and with such dismal Effects, as maketh many Lovers of Peace to wish, that such Points had been handled more cautelously, reverently, and peaceably. Four notable Opinions there be about the Natures and Person of Christ.

1. The Orthodox hold, That he hath only two Natures in one Person, the Divine and Human. And of these, the subtle Philosophers say, that the Human Nature is no part of his Person, but an Adjunct, because God cannot be a Part. But others avoid this, as dangerous.

2. The Arians think Christ is but a Creature, but is a Superangelical Spirit, the first created, by whom God made all the rest; and that he assumed the Human Nature, and may be well called God, but not as the Father is, nor of the same Substance: And so, that he hath two Natures, Superangelical and Human. Of these, 1. Some think that the Superangelical, as a Soul, assumed only a Human Body: And, 2. Some, that he assumed a Soul and Body.

3. A third sort say, Christ hath three Natures; 1. The Divine, producing by Emanation the first created Superangelical Nature, united to itself, and by it creating all other things; and both these Natures in the fullness of time assuming the Human Nature, (entire, say some; and a Body Only, say others.)

4. The last and worst is that of the Socinians, that count Christ a mere Glorified Man. This Text seemeth to speak but the first, though the Favourers of the third think it is for them; and that other Texts are so also. They think it was not only the Divine Nature, but the Superangelical, which appeared to Abraham, Moses, &c. in a visible Body, before the Incarnation: And by asserting these three Natures in Christ, they would reconcile the Orthodox and the Arians. The Controversies also whether Christ be two Persons or but one, and have two Wills and Operations, or but one, and whether it may be said, That Mary was the Mother of God, and that one of the Trinity was crucified, &c. did grievously rend the Church; of which I have spoken elsewhere, and plainly shown in what sense Christ is two, yea, many Persons (relatively), and in what sense but one; and in what sense his Wills are two, and in what sense but one.

18. And he is the head of the body, the church: who is the beginning, the first-born from the dead; that in all things he might have the preeminence.

18. And he is now the Head, both by Government and quickening Influence, of the Church, which is his Body Politick, and united to him incomprehensibly; the Spring of Life to us, and the first that rose from Death to glorious Immortality, triumphantly, by his own Power; by whom it is that we live, and shall be raised: For in all things he is Highest, above all Creatures.

19. For it pleased the Father, that in him should all fullness dwell;

19. For it seemed good to the Father that Jesus Christ should be filled with all Created Perfection, as well as he hath Divine Perfection, and be the Spring and Treasure of all Good, as the Head over all things to his Church, and the Universal Administrator.

20. And (having made peace through the blood of his cross) by him to reconcile all things unto himself, by him, I say, whether they be things in earth, or things in heaven.

20. And having accepted his Sacrifice on the Cross for a general Atonement and Propitiation, by him to reconcile the guilty, sinful, and cursed World to him, so far as that their Guilt and Enmity should not hinder the Tenders of Free Mercy and Salvation to Jews and Gentiles, nor keep his Elect and Faithful Flock from that Heavenly Glory, where Angels and Saints shall be One Blessed Society, united in Love to God and each other.

21. And you that were sometimes alienated, and enemies in your mind by wicked works, yet now hath he reconciled,

21. And you, who were not only, as all others, originally guilty, as the Seed of Adam, but also of the Race and Society of Gentiles, by your wicked Works estranged from God, and out of the way of his saving Grace, and Enemies to it and him, yet now hath he reconciled by Christ, and taken you for his Children.

22. In the body of his flesh through death, to present you holy and unblameable, and unreprovable in his sight.

22. By giving up his Body of Flesh to death, as a Propitiatory Sacrifice; and by justifying and sanctifying you, to present you holy, and blameless, and justified at last before him.

23. If ye continue in the faith, grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister.

23. I say, you shall be thus perfected at last, if you prove sound confirmed Christians, continuing in the Faith, grounded and settled, and by no Temptation be ever turned from the Hope which Christ hath given you in his Gospel; which by Christ's Commission we preach to all Men in this lower World, which is already happily begun, the Church being no more confined to Jews, but gathered out of all the Earth; to which Work Christ hath Commissioned me, who am laboring therein.

Note, That how true soever it be, that sound Believers shall be finally justified in Judgment, and glorified, the Promise giveth them Right to it but on Condition of Perseverance; and God useth Conditional Promises to engage us rationally to our Duty, and as a Means to accomplish his Absolute Decrees.

24. Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh, for his bodies sake, which is the church.

24. And I rejoice that God honoreth me to suffer for his Church in so excellent a Work: For it is by the Cross, or Suffering, that God will bring the Church to Glory: And as Christ hath perfectly done his own part, as the only Propitiating Sacrifice; so I, with the rest of his Members, must undergo and make up the rest, even for the same Churches sake for which he died, though not as a Mediator, to reconcile God and Man, as he was.

25. Whereof I am made a minister according to the dispensation of God, which is given to me for you, to fulfil the word of God;

25. Of which Church I am made a Servant, by God's appointment and commission, given me for you, as well as for others, that I may fully divulge the Word of God.

26. Even the mystery which hath been hid from ages, and from generations, but now is made manifest to his saints: