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DUKE 
 
 UNIVERSITY 
 
 LIBRARY 
 
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 PARAPHRASE 
 
 yA A N D ^ 
 
 N0"0:s 
 
 O N T H E 
 
 Epiftles of St. Paul 
 
 T O T H E 
 
 Galatians^ ^Romans^ 
 \i\Cormthiam^ ^Ephejiam. 
 
 To which is Prefix'd, An 
 
 ESSAY 
 
 F O R T H E 
 
 Underftanding of St. PauPs Epistles, by 
 Confulting St. Paul Himfelf. 
 
 LONDON, 
 
 Printed by J. H. for Avcnfhatn and John Churchill^ at the 
 Bldch^Swan in Fater-mfler-Korv. 1707. 
 
I ! 
 
 f'. 
 
 ^..M » 
 
KbK 
 
 BOOKS Written by Mr. John Lock. 
 
 AN Eflay of Humane Undcrftanding, in Folio. 
 Two Trcatifes of Government •, in the former, the falfe Principles and 
 Foundation of Sir Robert Filmer and his Followers are deteftedand overthrown. 
 The latter, an Eflay concerning the true Original, Extent, and End of Civil 
 Government, ivo. 
 
 Letter concerning Toleration, ^to. 
 
 Second Letter concerning Toleration. 4*0. 
 
 Third Letter for Toleration, to the Author of the Third Letter concerning 
 Toleration, ^to. 
 
 The Reafonablenefs of Chriftianity, as delivered in the Scriptures. Svo. 
 
 Firll Vindication of the Reafonablenefs of Chriftianity. Svo. 
 
 Second Vindication of the Reafonablenefs of Chriftianity. Svo; 
 
 Some Thoughts concerning Education, S-z/o. 
 
 Several Papers relating to Money, Intereft and Trade, Svo. 
 
 Letter to Edward Lord Biftiop of Worcejier- 8 w. 
 
 Reply to the Bifliop of Worcejier. ivo. 
 
 Reply to the Bilhop of Wmefter's Anfwer to his Second Letter, where, be- 
 fides other incident Matters, what his Lordlhip has faid, concerning Certainty 
 of Reafon, Certainty by Ideas, and Certainty of Faith •, The Refurreftion of 
 the fame Body •, The Immateriality of the Soul ^ The Inconfiftency of Mo 
 LocFs Notions of the Articles of the '^hriftian Faith, and their Tendency to 
 Scepticifm, is examined. Svo. 
 
f:ir! r/Hio 
 
 
 
 .v1<. 
 
 Digitized by \[\e internet Arciiive 
 in 2011 witii funding from 
 Duke University Libraries 
 
 littp://wvvw.archive.org/details/paraplirasenotesoOOIock 
 
A N 
 
 ESSAY 
 
 FOR THE 
 
 UNDERSTANDING 
 
 OF 
 
 PAULS 
 
 EPISTLES. 
 
 By Confulting 
 
 St. Paul himfelf. 
 
 LONDON, 
 
 Printed for y^ivn/ham and Jof)n ChurchiU, at 
 the Black Swan in Pater-noJier-Row^ ^1^7- 
 
(iii) 
 
 THE 
 
 PREFACE. 
 
 TO go about to explain any of St. PaulV EpifiieSy 
 after fo great a Train of Expo ft or s and Comment a-> 
 torSy might feem an Attempt of Vanity^ cenfurabk 
 for its heedlejfnefs^ did not the daily and appro<vd 
 Examples of pious and learned Menjnjiify it. This may be fome 
 Excnfe for me to the Fnblick^^ if e^ver thefe following Papers 
 fbould chance to come abroad: But to my f elf for whofe IJfe 
 this IVorh^ n>as undertaking I need make no Apology. Though 1 
 had been converfant in thefe Epijiles^ as well as in other Farts of 
 Sacred Scripture y yet I found that 1 under jiood them not j [mean the 
 doBrinal and difcurfitfe parts of them : Though the praBical Di- 
 reSionSy which are ufuallydrop'd in the latter Fart of each Epijile, 
 appeared to me 'very plain, intelligible, and in^ruSii've. 
 
 I did net, when I refleBed on it, iJery much wonder that this part 
 of Sacred Scripture had Difftcttfties in it^ many Caufes of Obfcurity 
 did readily occur to me. The I^ature of Epiftolary lFritin{rs in 
 general, difpofes the IP' r iter to pafs by the mentioning of manv 
 Things, as well known to him to whom his Letter is addrejs'd, 
 which are necejfary to be laid open to a Stranger, to make him 
 comprehend what it faid : And it not fetdom falls out, that a well 
 Fennd Letter which is 'very eafy and intelligible to the Keceii/er, 
 is i>ery obfcure to a Stranger^ who hardly hjiows what to mak^ of 
 
 A3 it. 
 
iv The PREFACE. 
 
 it. The Matters that St. Paul rvnt about ^ were certawJy things 
 well kiwrvn to thofe he writ to^ and which they hadfome peculiar 
 Concern in, which made them eafily apprehend his Meaning, and 
 fee the Tendency and Force of his Difcourfe. But we hazung now 
 at this dijiance no Information of the Occaficn of his writing, 
 little or no Knowledge of the Temper and Circumfiances thofe 
 he writ to were in, but what is to be gather d out of the Epijiles 
 themfel'ves, it is not Jhrangc that many things in them lie con- 
 ceal' cl to us, which no doubt they who were concern d in ihe Let- 
 ter underjiood at jirji fight. Add to this^ that in many places 
 'tis nfanifeji he anjwers Letters fent, and Quefi/ons propos'd to 
 him, which if we had, would much better clear thoje f^affiges 
 that relate to them, than all the learned h'otes of Criticl^s and 
 Commentators, who in after-times fill us with their ConjeBures ; 
 for 'very often, as to the Matter in hand, they are nothing elfe. 
 
 The Language wherein thefe Epijiles are writ, are another ; 
 and that no fmall occafion of their Obfcurity to us now The 
 Words are Greek '■, a Language dead many A^ei fuice : A Lan- 
 guage of a 'Very witty 'volatile Feople, Seel^ers after Nozielty, and 
 abounding with Variety of Notions and beSis, to which they ap- 
 plied the Terms of their common Tongue ivith great Liberty and 
 Variety: And yet this mah^s but one f nail part of the Difficulty 
 in the Language of thefe Lpijiles ; there is a Peculiarity in it, 
 that much more obf cures and perplexes the Meaning of thefe Wri- 
 tings, than what can be occafion d by the Loofenefs and Variety of 
 the Creeks Tongue. The Terms are Greek, but the Idiom or Turn 
 of the Thrafes maybe tndyfaidtobe Hebrew or Syriack. The Cu- 
 Jiom and Familiarity of which TonQ^ues do fometimes fo far in- 
 fiuence the Exprejpons in thefe Epijiles, that one may obfer've the 
 Force of the Hebrew Conjugations, particularly that of H\p\u\ gi- 
 'ven to Greek^ Verbs, in a way unh^iown to the Grecians them- 
 f elves. Nor is this all i the SubjeSi treated of in thefe Epijiles 
 
 is 
 
The PREFACE. 
 
 is fo wholly nerp^ ajti the Doctrines contained in them fo perfeSi- 
 ly remote from the Notions that Manh^ind were acquainted jvith, 
 thai mcji of the important terms in it h-i've quite another Si<^nijica- 
 tion from what they have in other Diicourjes: So that putting ail 
 together, ive may truly jay, that the New Tejiament is a Bool^writ- 
 ten in a Language peculiar to it felf. 
 
 'to thefe Caiijes of Obfcnrity common to St. Paul, with moji of 
 the other Penmen of the fei/eral Books of the New tejiament, we 
 may add thofe that are peculiarly his, and owing to his Stile and 
 Temper. He was, as 'tis i/ifible, a Man of qnick^ Thought, warm 
 Temper, mighty ivell'vers'd in the Writings of the Old iejiament, 
 and full of the DoBrine of the New: All this put together, fug- 
 gejicd Matt er to him in abundance on thofe SubjeBs which came in 
 his way ; So that one may confider him when he was writing, as 
 befet with a Crowd of Thoughts, all Jiri'uing for 'Utterance. In 
 this Fvjiure of Mind it was almofi impojpble for him to h^ep that 
 flow Pace, and obferve minutely that Order and Method of ran' 
 ging all he faid,ffom which rejults an eafie and ob'vioiisPerjpicui-' 
 ty. To this Plenty and Vehemence of his may be imputed thofe 
 many large Parenthefes which a careful Reader may obfcrz/e in his 
 Epifiles, "Vpon this account aljo it //, that he (ften breaks off in 
 the Middle of an Argument, to let infome new Thought fugg^fial 
 by his own IVords ; which halving pur fmd and explained as far 
 as conduced to his prefent Purpofe, he nuffumes again the Thread 
 of his Difcourfe, and goes on with it, without taking any notice that 
 he returns again to what he had been before faying, thcuijj fome- 
 times it be fo fur off, that it ma^ well have (Jipt out of Im 
 Mind, and requires a "very attentive Header to objerve, and fo 
 bringthe disjointed Members together, a^- to make uptheConneSii- 
 on, and fee how the feat terd Parts of the Dijcourje hans, toge* 
 ther in a coherent well- agreeing Senje, that mahi it all of' a 
 Piece. 
 
 Befides 
 
vi The PREFACE. 
 
 Be/ides the difii'rhance in ferujing St PaulV Epifiles^ 
 from the Plenty and Vivacity of his Thoughts^ whiih may ob- 
 jcure his Method^ and often hide his Senf' from an unwary^ 
 or cuer-hafly Reader; the frequent changing of the Perfon- 
 age he fpeaks in^ renders the ^enfe vtry uncertain^ and is apt 
 ■ to mijlead one that has not Jome Clue to guide him ; Jome- 
 times by the Pronoun I, he means himfelf j fometimes any 
 Chrifiianh fometimes a Jew^ and fometimes any Man^ &c, 
 Jf Jpeaking of himfelf in the fir ft Perfon Singular has fo 
 ■various meanings ; his ufe of the fir ft Perfon Plural is with 
 a far greater Latitude^ fometimes dejigning himfelf alone^ 
 fometimes thofe with himfelf whom he makes Partners to the 
 Epiftle ; fometimes with himfelf^ comprehending the other A- 
 poftles^ or Preachers of the Go/pel^ or Chrifiians : Nay^ 
 fometimes he in that way fpeaks of the Converted Jews, o- 
 ther times of the Converted Gentiles, and fometimes of o- 
 thers^ in a more or lefs extended Senf^ every one of which 
 varies the meaning of the Place^ and makes it to he diffe- 
 rentiy underftood. I have forborn to trouble the header with 
 Examples of them here. If his own Obfervation hath not 
 already furni/hed him with them^ the following Paraphrafe and 
 Notes I fuppofe will fatisfie him in the point. 
 
 In the current alfo of his Difcourfe.^ he fometimes drops 
 in the Obje&ions of others.^ and his Anfwers to them^ without 
 any Change in the Scheme of his Language., that might give 
 Notice of any other [peaking be fides himfelf. This requires 
 great Attention to ob/erve.^ and yet if it be mgle&ed or over- 
 look'd.^ will make the Reader very much miflake.^ and mifun^ 
 derftand his Meanings and render the Senfe very perplex'' d. 
 
 Tueje are intrinjick difficulties arijing from the Text it felf 
 rphereof there might be a great many other named.^ as the un^ 
 certaintyy fometimes^ who are the Perfons he fpeaks to^ or the 
 
 Opinions 
 
The PREFACE. vii 
 
 Opinions or Pra&ices xvhich he has in his Eye^ fometimes in 
 aUuding to them^ fometimes in his Exhortations ami Rtproofs. 
 But thofe above mentioned being the chiefs it may fuffice to have 
 opened our Ejes a little upon them^ which, well ezamind^ may 
 contribute towards our Difcovery of the refi. 
 
 To thefe we may fubjoyn two external Caufes that have made 
 nofmaU increafe of the Native and Original Dijfficulties that keep 
 us from an eafie and ajjurd Difcovery of St. PaulV Senfe^ in 
 many parts of his Epiftles^ and thofe are^ 
 
 Fir^^ The dividing of them into Chapters and Verfes^ as 
 we have done^ whereby they are fo chop^d and minc'd^ and as 
 they are now Printed^ fiand fo broken and divided., that not 
 only the Common People take the Verfes ufiially for diftintf A- 
 phorifms^ but even Men of more advanced Knowledge in read- 
 ing them, lofe very much of the flrength and force of the Co- 
 herence, and the Light that depends on it. Our Minds are 
 fo weak and narrow, that they have need of all the helps and 
 affiances can be procurd^ to lay before them undijiurbedly^ the 
 Thread and Coherence of any Difcourfe ; by which alone they are 
 truly improved and lead into the Genuine Senfe of the Author. 
 When the Eye is conftantly difturKd with looje Sentences.^ that 
 by their ftanding and feparation, appear as fo many diftinSl 
 Fragments ; the Alind will have much ado to take in.^ and car- 
 ry on in its Memory an uniform Difcourfe of dependent Rca- 
 Jonings, efpecially having from the Cradle been ufed to wrong 
 Impreffions concerning them, and conftantly accHftom''d to hear 
 them quoted as diftinSi Sentences^ without any limitation or ex- 
 plication of their precife Meaning from the Place th--y ftand in^ 
 and the nelation they bear to what goes before.^ or follows. 
 Thefe Drvifions aljo have given occafion to the reading thefc 
 Epifi Us by parcels ami in fcraps., which has farther confirm'^d 
 the E'vil arifing from fach partitions. And I doubt not but 
 
 every 
 
viii The PREFACE. 
 
 every one mv// confejs it to be a 'very wdih^ely rr>ay to come to 
 the Z)?jder]ia7idi?ig of any other Letters^ to read them Peice- 
 meal^ a Bit to day^ and another Scrap to morrow^ andfo on 
 by broken [ntcr'vah ; Efpecially if the Faufc and Cejfatiou 
 fhoiild be made as the Chapters the Apojlles €pr(l/es are di<vi- 
 ded into do end fometimes in the middle qf a Difconrfe, and 
 jomctimes in the middle of a Sentence. It cannot therefore 
 but be nondred^ that that fl'ould be permitted to he done to 
 Holy 11 rit^ rrhich would i/ifibly dijiitrb the Senfe-, and hinder 
 the ZJnderjiand/ng of any other Book n>hatfoei/er. If Tully'x 
 Epi flies were fo printed^ and fo ujedy I ask^n hither they would 
 7iot be much harder to be undcrflood, icjs eafy and lejs plcafant 
 to be read by much than now they are ? 
 
 How plain foevcr this Abufe is^ and what Prejudice foever 
 it does to the 'Vnderflanding of the Sacred Scripture^ yet if a 
 Bible was printed as it fljould be, and as the fever al Parts of 
 it xvere writ, in continued Difcourfes where the Argument w 
 continued, I doubt not but the fe'veral Parties would complain 
 of it, as an Inno'vation, and a dangerous Change in the pub' 
 li^j-ing thofe holy Books. And indeed thofe who are for main- 
 taining their Opinions, and the Syflcms of Parties by Sound of 
 Words, with a "Negledl of the true Senfe of Scripture, would 
 ha've reajon to make and foment the Outcry. They would mojl 
 of than be immediately dijarm'd of their great Maga'zine of 
 Artillery wherewith they defend themjel'ves, and jail ttpon 
 others, if the Holy Scripture were but laid before the Eyes of 
 Chriftians in its due Conne5iion and Confifiemy, it would not 
 then be Jo eajy to jnjtch out a few I Fords, as if they were fepa- 
 rate fiom ihe r.fl, to jerve a Purpoje, to which they do not at all 
 belong, and with which they ha've nothing to do. But as the 
 matter now flands, he that has a wind to it, may at ^d cheap 
 rjte be a notable Champion for the 1 ruthy ttjat js, for the Do- 
 
 5iri 
 
 ines 
 
The PREFACE. ix 
 
 Brines rftbe Scff that Chance or Interefl has caft him into. He 
 ne^d but he furnilhtd with Vtrfes of Sacred Scripture^ containing 
 Words and Erpreffions that are but flexible (as all general ob- 
 fcure and doubtful ones are) and his Syftem that has appropria- 
 ted them to the Onhodorie of hi/s Churchy makes them immedi- 
 ately firong and irrefragable Arguments for hU Opinion. This 
 U the Benefit of loo e Sentences^ and Scripture crumbled into 
 Verfes^ which quickly turn into independent Aphorifms. But 
 If the QjxOtation in the Verfe ptoduc^d^ were confider'd as a part 
 of a continued coherent F'ifcourfe^ and jo its Seufe were limited 
 by the Ttnour of the Context^ mo§} of thefe forward and warm 
 I)if put ants would be quite (Iripd of thofe^ which they doubt not 
 now to call Spiritual Weapon s^ and they would have ofttn nothing 
 to jay that would not Jh.w their Weaknefs^ and manifejily fly 
 in their Faces. I crave leave to fet down a Saying of the 
 Learned and '^uJiciom Mr. Selden, " In interpreting the 
 " Scripture^ fays k-^ many do as if a Man fJjould fee one have 
 " Ten Founds^ which he re^kpn^d by i , a, ^, 4., 5, 6, 7, 8, 9, 
 " 10. meaning Four was bt<: four V nit es.^ and five jive V~ 
 '' nites^ &c and that he had in all but Ten Pounds : The 
 " other that fes hiii^ tales not the Figures together.^ as he 
 doth^ but picks here and there ; and thereupon reports that 
 " he had five Pounds in one Bag^ and fix Pounds in another 
 " Bag^ and nim Pounds in another Bag^ &c. when as in 
 *■' truth he has but ten Pounds in all. So we pick out a Text 
 *' here and there.^ to make it jerve our turn ; whereas if we take 
 " it altogether.^ and con fidtr what went brfore.^ and what fol- 
 " lowed after .J we /hould find it meant no f'tch thing, i have 
 heard fober Chrijiians very much admire why ordinary illiterate 
 People.^ who were Profejfors.^ that flotxod a Concern for Religi- 
 on^ feem'd much more converfant in St. VauVs EpijiUs.^ than 
 inthe plainer.^ and as it jeem^d to them much more intelligible 
 
 a Parts 
 
X The PREFACE. 
 
 Parts of the New Teftament ; They confejjed that thd* thev read 
 St. Paul'j Epiftleswith their beU Attention^ yet they generally 
 found them too hard to be mafterd^ and they labour''d in uain (o 
 far to reach the Apoftle's Meaning all ilong in the Train of what 
 he [aid ^ as to read them with that SatUfa&ion that arifes from a 
 feeling that we under ft and and fully corner ih mi the Force and 
 Reasoning of an Author', and therefore they could not imagin 
 what thofe faw in them^ whofe L\es they thought not m'lch bet- 
 ter than their own. But the Cafe was plain^ Thefe foher in- 
 q-'ifitive Readers had a mind to fee nothing in St. Paul'i £p/- 
 ftles but jii§i what he meant; whereas thofe others of a guicker 
 and gayer Sight could fee in them what they pleajed. N-Ahiiig 
 h more acceptable to Phanfie .ban plyant Terms and E.rpreJ/ions 
 that are not objiinate^ in fiich it can find its account with De- 
 light^ and with them be illuminated.^ Orthodox^ infallible at 
 pleafur?^ and in its ownvpay. But where the Senfe of the Au- 
 thor goes ui/ibly in its (^la^n Train^ and th.' Words.^ receiving 
 a determined Senfe from their Cor pinions and A Ijacents^ will 
 not confent to give Countenance an i Colour to what is agreed to 
 hi' right.^ and muft be fupported at anyrate.^ there Men of eftj^ 
 blijh\l Orthodoxie do not fo well find th ir SatUfaciion. And 
 perhaps if it were well examind.^ it worild be no very extrava- 
 gant Paradox to fay ^ that there are fewer thit bring their Opi- 
 nions to the Sacred Scripture to be tried by that infallible Rule^ 
 than bring the Sacred Scripture to their Opinions^ to bend it to 
 them^ to make it as they can a Cover and Guard of them. And 
 to this Purpofe its being divided into Verfes.^ and brought as 
 much OA may be into loofe and general Aphorifms.^ makes it mo^ 
 ufeful and ferviceable. And in this lies the other great Caufe 
 of Obfcurity and Pcrplexednefs^ which has been ca§l upon St, 
 Paul'j Epifiles from without. 
 
 St. 
 
The PREFACE. xi 
 
 St. VnuVs Epijilef, as they ftand tranflated in our Etiglijh 
 Bibles^ are non> by long and conjiant Z^fe become a pan of the 
 Engiifh Language^ and common Phrafeology, efpecially in Mat' 
 ters of Religion j this ei/ery one ufes familiarly, and thinh^s he 
 underjiandsy but it mufi be obferved, that if he has a di(iin6i 
 meaning when he ufes thofe Words and Phrafef, and h^nows him' 
 felf what he intends by them, it is alway according to the Senfe 
 of his own Syjiem, and the Articles or Interpretations of the So^ 
 ciety he is engaged in. So that all this Knowledge and 'Under' 
 fianding which he has in the %)fe of thefc Faffages of Sacred 
 Scripturi', reaches no farther than this, that he l\nows (and 
 that is <very well) what he hmfelf fays, but thereby h^iows nO' 
 thing at all what St. Paul [aid in them. The Apoftle writ not 
 by that Mans Syfiem, and fo his Meaning cannot be known by 
 it. This being the ordinary way of underfianding the Epijiles^ 
 and e^very SeB being perfectly Orthodox in its own Judgment : 
 What a great and in'vincible Varh^efs muU this caH upon St, 
 PaulV kieaning to all thofe of that way .^ in all thofe F' ires 
 where his Thoughts and Senfe run counter to what any Farty 
 has efpoufed for Orthodox ', as it mu^ wiai>oidably to all but 
 one of the dij^erent Syfiem Si in all thofe Faffages that any way 
 relate to the Foints in Controijerpe between them. 
 
 This is a Mif chief which^ however frequent and almoH na- 
 tural, reaches fo far, that it would jiffily make all thofe who 
 depend upon them, wholly diffident of C omwentators, and let 
 them fee, how little Help was to he expeSied from them in rely- 
 ing on them for the true Senfe of the Sacred Scripture, did they 
 not tak^ care to help to coi^en themfel'ves, . by choofing to ufe and 
 pin their Faith on ftuh Expofttors as explain the Sacred Scripture 
 in fa'vour of thofe Opinions that they before-hand hai>£ (voted Or- 
 thodox, and bring to the Sacred Si rtpture not for i rial, but Con- 
 firmation. No body can thinl^that any lext of St. PaulV Epi- 
 
 a 2 pijiles 
 
xii The PREFACE. 
 
 pijiles has two rorptritry Meanings ^ and yet [ok mujl ha've to two 
 diff^crent Men^ who fal^h/g two Commcrtators of di^^rcnt ScBs 
 for their rcfpeSiiz'c Guides into the Senfe of any one of the Epi- 
 filcs^ fha/l huild upon their rejpeSii've Expofnions. We need 
 go no further for a Proof of it. than the Notes of the two Ce- 
 lebrated Commetttators on the "New hjijfncnt^ Dr. Hammond 
 and Bcza, both Men of Parts and Learnings and both thought 
 by their Followers Men nnghty in the Sacred Scriptures. So 
 that here we fee the hopes of great Benefit and Light from Ex- 
 poftors and Commentators .^ w in a great part abated.^ and thofe 
 who ha've moH need of their Htdp, can recei've but little from 
 them, and can ha've 'very little Affurance of reaching the Apo- 
 jiUs Senfe by what they fnd in them, whiiji Matters remain 
 in the fame State they are in at prefent. For thofe, who fnd 
 they need Help, and would borrow Eight from Expofitors, ei- 
 ther confult only thofe who ha've the good luch^to be thought found 
 and Orthodox, a'voiding thofe of dijferent Sentiments from them- 
 fel'ves i?i the great and approved Points of their Syflems, as 
 dan{ie.roHf and not ft to be medled with ; or elfe with Indiffe- 
 rency lool\ into the Notes of all Com>nentators promifcnonfly. the 
 frU of thefe taks Pains only to confirm themfel'ves in the Opini- 
 ons and Tenents they have already^ which whether it be the 
 way to <yet the true Me an in i^ of what St. Paul deliver d, is eafy 
 to determin. The others with much more Fairnef? to themfelves, 
 tho with reaping little more Advantage ( unlefs they have fome- 
 thing eljC to guide them into the dpofile's Meaning than the 
 Comments themjelves) feef^ Help on all bands, and refufe not 
 to be taught by any one, who o^ers to enlighten them in any of 
 the dark Pafji'gef. but here tho they avmd the ^fifchief which 
 the others fail into, of being coufind in their Senfe, and feeing 
 nothing but that in dt. Paul'/ 'i'ritings, be it right or wrong -^ 
 yet they rwt into iH gnat on it^e other fide^ and injhad of being 
 
 con- 
 
The PREFACE. xiii 
 
 conjinnd in the meanings that they thouoht they fatv in the Text, 
 are diftraSied rfith an hundred^ fn^otfled by ihoje they ad'vifed 
 wiih\ and fo injiead of that one Senfe of the Scripture rrhjch 
 they carried with them to their Commentators, return from them 
 with none at all. 
 
 This indeed jeems to make the Cafe defperate : For if the Com- 
 ments and Expoftions of pious and learned Men cannot be de- 
 pended on, nhether fhall we go for Help ? To which I anfrver^ 
 I would not be mifiak^en, as if I thought the Labours of the Lear- 
 ned in this Cafe wholly loU, and fruitleft. 7 here is great Ufe 
 and Bene ft to be made of them, when we ha've onCe got a i\uU 
 to know which of their Lxpofitions, in the great Variety there is of 
 them, explains the IVords and Phrafes accvrcing to ihe /Jpvji'e's 
 Meaning Till then 'tis evident, from what is abo've fa^d, they 
 fer've for the mofi part to no other ^fe, but either tomakpn^ find 
 our own Senfe, ana not his in St. Paul'/ Words ; or elfe to find in 
 them no fettled Senfe at all. 
 
 Here it will be a^kd^ how fhall we come by this Rule you men- 
 tion ? Where is that I ouchjione to be had, that will fl.'ew tfs whe- 
 ther the Meaning we our fel'ves put, or tal^e as put by others up- 
 on St PauIV It ords in his Lpijilcs, be truly his Meaning or no? 
 I will not fay the way which I propoje, and ha've in the follow* 
 ing Paraphrafe follow" d^ will make us infallible in our Interpreta- 
 tions of the Apofiie's i ext : but this I will o/vn, that till I took 
 this way, St Paul '/ Lpi files to me^ in the ordinary way of read- 
 ing and fiudywQ^ them, were I'ery obfcure farts of Scripture, that 
 left me almofi e'very where at a lofs , and I was at a great Un- 
 certainty in whit h of the contrary Senfes, that were to be found in 
 his Commentators^ he was to be tah^en. Whether nhat 1 ha've done 
 has made it any clearer and more 'vifiblc now, ImuUlea've others 
 to judge. This i beg ha've to fay for my felf, that if fonie fvery fober 
 judicious ChriJiianSj no Strangers to the Sacred Scriptures, nay 
 
 learned 
 
xiv The PREFACE. 
 
 learned Owwesofth? Church of England, had not pro fejfed that 
 by the Fern/id of thefe following Papers ^ they under jiuod the Epi- 
 flics better much than they did before^ and had not with repeated 
 Inflancesprejfed me to publijlj thetn^ I fhould not have confcnted 
 they fhould hai^e gone beyond my own pri'vatc ZJfe^ for which they 
 were at flrfl defigned-, and where they made me not repent my Fains. 
 
 If any one be fo far pleafed with my Evdeai>ours^ as to thinh^it 
 worth while to be informed, what was the Clue I guided my felf 
 by through all the dari^ Faffages oftheje Epiflles^ 1 ^jall minutely 
 tell him the Steps by which I wcps brought into tlm way, that he 
 ■ may judge whether I proceeded rationally, upon right Grounds or 
 no, if jo be tstiy thingin fomean an Example as mine may be worth 
 his notice. 
 
 After I had found by long Experience, that the reading of the 
 Text and Comments in the ordinary way proi^ed not fo fuccefsful 
 as I wifh'd to the end propos'd^ I began to jujpeB that in reading 
 a Chapter as was ujual, and thereupon jometimes confultii/g Ex- 
 pofitors upon fome hard Flaces of it, which at that time moU af- 
 feSiei me, as relating to Feints then under Conjidcrat/on in my 
 own Mind, or in Debate amongli others, was not a right ^iethod 
 to get into the true Senfe of thefe Epiflles. I faw plainly, after I 
 began once to refleB on it, that if any one now fjoidd write me a 
 Letter, as long as St. Paul'/ to the Romans concerning fuch a 
 Matter as that is, in a Stile as Foreign, and Expreffions as du- 
 bioHS as his feem to be, if I fhould dwide it into ff teen or fixteen 
 Chapters, and read of them one to day^ and another to mor^ 
 row, &c. it was ten to one I fmdd nei/er come to a full and 
 clear Comprehenfion of it. The way to under fland the Mind of 
 him that writ it, e'uery one would agree, was to read the whole 
 Letter through from one end to the other, all at once, to fee what 
 was the main SubjeSl and Tendency of it : or if it had fe'veral 
 Views and Furpofes in it, not dependent one of another, nor 
 
 in 
 
 I 
 
The PREFACE. xv 
 
 in a Subordination to one chief Aim and End^ to difccver 
 what thoje different Matters werCj and tvhere the Author con- 
 cluded one^ and began another ^ and if there were any Necef- 
 Jity of di'viding the Epijile into Parts^ to fnake the Boundaries 
 of them. 
 
 In Profecutim of this Thoughty I concluded it neceffary^ 
 for the und tjianding of any one of St. FaulV Eptftles., to 
 read it all through at one Siting.^ and to ebjer've as well as I 
 could the Drift and Defign of his writing it. If the frji 
 readu g ga<ve me jome Lights the jecond ga've me more j and 
 fo I ptrjic'd in reading conflanily the whole Epijile o'ver at 
 otice., till I came to ha've a good general View of the Apo file's 
 main t'urp>je in writing the Epifile^ the chief Branches of 
 his Dijco rye wherein be prosecuted it^ the Arguments he «- 
 jed. a:d the Dijpofition of the whole. 
 
 Tis^ I confejs^ w n t to be obtained by one or two hajiy 
 Readi'gs ^ it muji be repeated again and again^ with a clufe 
 At tint ton to the Tenour of the Dijcourje^ and a perfeSi Ne- 
 glcB of the Di'viftons into Chapters and Ferfes. On the con- 
 trary., the jafeji way is to jttppoje, that the Epifile has but 
 one tufiKcfs., and tne Aim., till by a frequent Per ujal of it ^ 
 you are forced to jee there are dijiinSi independent Matters in 
 ity which will forwardly enough fhew themjel'ves. 
 
 It requires jo much more Paws .^ Judgment and Application.^ 
 to find the Coherence of objcure and abftruje Writings ^ and 
 makes them jo much the more unfit to jeri>e Prejudice and 
 Pre-occupation when found^ that it is not to be wondered that 
 St. Paul/ l:pijiles have with many p a jfed rat her for disjointed ^ 
 loofe pious DijcourjeSy full of Wor/ith and TLeal^ and O'ver- 
 flows of Light y rather than for calm jirongcoherent Keajenings^ 
 that carried a Thread of Argument and Conjijiency all through 
 them. 
 
 But 
 
xvi The PREFACE. 
 
 But this vmttenng of I jx.)/ or ill di pojed Kea'Jcrs^hin-^ered 
 hie not from perfijii>7g in the Courfe I had bsgan , i coiitinued to 
 read the jame tpiJlL oi/er ando'ver^and O'ver again ^ till I came 
 to difcover^ a^ appeared to me^ what n\i.f the Drift and 
 Aim of it^ and by what Steps and Arguments St. Paul pro- 
 jecnted his Purpoje. 1 remembred that St. Paul was mira- 
 culoujly called to the Mimjlry of the Gojpcl^ and declared to 
 be a chojen Vejfel ;, that he had the rvh le DoSirine of the 
 Cofpel from Cod by immediate Ke'velation^ and was appoin- 
 ted to be the Apojile of the Gentiles, for the propagating of 
 it in the Heathen // orld. This war enough to perjwade me^ 
 that he was not a Man of looje and fJjattcred Parts^ uncapa- 
 hie to argue., and u tft to con<vince ihoje he had to deal with. 
 God Iqiows how to coooje jit Lnjiruments for the Bufinejs he 
 employs them in. A large Siock^of Jewijh Learning he had 
 tal^nin at the Feet t;^ Gamdlicl, and for his Information in 
 Chrijiicin Knowledge, ard the Mxjii'rres and Depths of the 
 Dijpenfation of Grace by Jejus Chnji., God himjelf had con- 
 dejcended to be his InJl/uBer and leacher. The Light (f the 
 Gojpel he had recei'^jcd from th^ Fountain and Father of Light 
 himjelf who, I concluded, had not jurnifhed him in this 
 extraordinary manner, if all this plentiful Stocky of Learning 
 and illtwiination had been in danger to have b;en loji, or 
 pro'ved i>jelcfs^ in a jumbled and con fujed Head , nor ha've laid 
 up juch a Store of admirable and ujeful Knowledge in a Man, 
 who for want of Method and Order, Clearnejs cf Conception, 
 or Pertinency in Dijcourfe, could not draw it out into Z^fe 
 with the greateji Adi^antages of Force and Coherence. That 
 he kiiew how to profuute his Purpofe with Strength of Ar- 
 gument and cloje Keaj ning, without incoherent tallies, or 
 the intermixing of things foreign to his bufinejs, was e<vi- 
 dent to me from feveral Speeches of his recorded in the hEks : 
 
 And 
 
The PREFACE. xvii 
 
 And it was hard to thinhjhat a Man that could tall^ with fo much Cow 
 ftfiency and Clearnefs of Con'z/iSlion, jhoaldnot be able to write with- 
 out Confufion, inextricable Obfcnrity, and perpetual Rambling. The 
 Force fir der andPerfpicuity ofthofe Difcourfes could not be denied to 
 be 'very <vifible. How then came it that the lih^ was thought much 
 wanting in his Epijiles ? and of this there appear d to me this plain 
 Reafon : The Particularities of the Hifiory in which thefe speeches 
 are inferted, fhew St. Paul'/ end in Speakings which being jeen^ cajis 
 a Light on the whole ^ and (hews the Pertinency of all ihat he fays. 
 But his Epijiles not being fo circumjiantiated ••, there being no con- 
 curring Hijiory that plainly declares the Difpofition St. Paul was in, 
 what the ASiio/fSy ExpeSiations^ or Demands of thofe to whom he 
 xprit^ required hint to fpeak to^ we are no where told. All this 
 and a great deal more necejfary to guide us into the true meaning of 
 the Epijiles^ is to be had only from the Epijiles themfelifes^ and 
 to be gather d from thence with Jiubborn Attention^ and more than 
 common Application. 
 
 This being the only fafe Guide (under the Spirit ofGod^ that di- 
 Siated thefe Sacred Writings) that can be relyd on, I hope I may 
 he excuf. d^ if I "venture to fay^ that the utmolt ought to be done to 
 objer've and trace out St. PaulV Keafonings ; to follow the thread of 
 his Difcourfe in each of his Epijiles ', to foerv how it goes on JiiU 
 direBed with the fame View^ and pertinently drawing the fe'veral 
 Incidents towards the fame Point To underjiand him risjit^ his 
 Inferences fhould be JiriSily obfer'ved \ and it fhoidd be carefully ex- 
 amined from what they are drawn ^ and what they tend to. He is 
 certainly a coherent.^ argumentatii'c^ pertinent liriter.^ and Care I 
 ihink^ fjould be tal^en in expounding of him., to (Ikw that he is fo. 
 But iho I fay he has weighty Aims in his Lp/Jifes., whi<h he Jicadily 
 \eeps in. his Eye., and dri'ves at in all th.it he fays., yet I do not Jjy 
 that he puts his Difconrfcs into an artifciai Method.^ or leads his 
 Reader into a PijiinBion of his ArgwncntSy or gi'ves them notice of 
 
 b new 
 
xviii The PREFACE. 
 
 netp Matter by Rhetorical or Jindyd TranfilioNS. He has no Orna- 
 ments borrow d from the GreckJEloqnence j no Notions of their Phi- 
 lofophy mixd rvith his DoBrine to jet it off. The in f icing Words 
 of Man's Wildom, whereby he means all the flndied Knles of the 
 Grecian Schools^ which made them jnch Majlcrs in the Art ofSpeal^- 
 ino^ he, as he fays himfelf i Cor. 2. 4. rvhoUy negleSied, the 
 Reafon whereof he gii>es in the next Verfe, and in other places. But 
 tho Foliteneff of Language^ Delicacy of Stile ^ Finenefs of Exprejp- 
 on, laboured Periods, artifcial 7ranfitions, and a 'very methodical 
 ranging of the Parts with fitch other Imbelli/lw/ents as make a Di- 
 fcourfe enter the Mind fmoothly^ and flrike the Phanfie at frji hear- 
 ings ha've little or no place in his Stile, yet Coherence of Difcourfe^ 
 ancladireSi Tendency of all the Parts of it, to the Argument in handy 
 are moft eminently to be found in him. 1 his I take to be his Chara- 
 Ber, and doubt not but he will be found to be fo upon diligent £x« 
 amination. And in this if it be fo, we have a Clue, if we will 
 take the Pains to find it, that will conduB us with Surety through 
 thofe feemingly darli^ Places, and imagined Intricacies in which 
 Cbrijiians have wander' d fo far one from another, as to find quite 
 contrary Senfes. 
 
 Whether a fuperficial Reading, accompanied with the common- 
 Opinion of his invincible Obfcurity, has k^pt off fome from fetlqng in 
 him the Coherence of a Difcourjc tending with clofe fiiong reafoning 
 to a Point ', Or a feemingly more honourable Opinion of one that hud 
 been wrafd up into the Third Heaven, as if from a Man fo ivarm'd 
 and illuminated as he had been, nothing could be expc6ied but lla/hes 
 of Light, and Raptures of Zeal, hinder d others to look for a I rain 
 of Reafoning, proceeding on regidar and cogent Argumentation from 
 a Man rais'd above the ordinary pilch of humanity to an higher and 
 brighter way of Illumination ', Or elfe whether others were loth to beat 
 their Heads about the Tenor and Coherence in St. PaulV Difcour/es, 
 which if found out, pojpbly might Jet him at a manifeji and irncon- 
 
 lileable 
 
The PREFACE. xix 
 
 cikahle Dij^erence with their Syflems^ 'ti^ certain that rvhate'ver 
 hath been the Cattje, this way of getting the true Scnfc of St. Paul'/ 
 EpiJileSy feems not to ha've been much made ufe of, or at leaH fo 
 throughly purfited as I am apt to think^it defer'ves. 
 
 For-, granting that he was full jicrd with the Knowledge of the 
 things he treated of : For he hud light from Hea'ven, it was God 
 bimjelf furnifhed him., and he coidd not want : Allowing alfo that 
 he had Ahiiity to make ufe of the Knowledge had been gi'ven him 
 for the end for which it was gi'ven him., viz. the Information., Con- 
 'vidiion., and Converfvm of others ; and accordingly that he kf^cw 
 ho7V to dire5t his Dijconrje to the Point in hand., we cannot nidely 
 mijial^e the Parts of hk Difcourje imployd about it., when we ha've 
 any whe^e found out the toint he dri'ves at : U here ever we ha've 
 got a View of hts Pefi^n., and the Aim he propofed to himfelf in 
 Writing., we may be fure that juch or fttch an Interpretation does 
 not gi<ve us his i>enuine Senje, it being nothing at all to his prefent 
 purpoje Nay an'ong 'variotts' Meanings gi'ven a Text, it fails 
 not to direti us to the beji, and 'very often to affure us of the true. 
 For it is no frefunipiion, when one fees a Man arguing for this or 
 that tropofit/on, if he be a fober Man, Majier of Keafon or common 
 Senfe, and takes any care of what he fays, to pronounce with Con- 
 jidence in fe'veral Cafes, th,it he could not talk thus or thus. 
 
 1 do not yet fo magnifie this Method of fludying St. PauIV Fpi- 
 files, as well as other tarts of Sacred Scripture, as to think 'twill per* 
 feSily clear every hard Place, and leave no Doubt unrefol-ved. I h^now 
 Exprefpons now out of ufe. Opinions of thofe times, not heard of 
 in oitr days, Allufwns to Cu flunks !oJi to us, and various Circum- 
 fiances and Particulariti s of the Parties, which we cannot come 
 at, &c. mtiji needs continue jei'eral Pajfagcs in the dark, now to 
 us at this diflance, whiih fl.'On iiith full Light to thojc they were 
 diteSied to. But for all that ti e jiudying of <it l^iul's bpiflles in 
 the way I have propofed, will, L humbly conceive, carry us a 
 
 b a great 
 
XX The PREFACE. 
 
 great loigtb in the right nnderflafieling of them^ and mal^e tis re- 
 Joyce in the Light we recci'vc from thofe ntoji nfeful Farts of D/'vine 
 Ke'veJjtion^ by fiiniifljtnii us with 'v/fihk Grounds that we arc not 
 mijiakcn^ rvhilji the Confiflency of the Difcourfcy and the Pertinency 
 of it to the l^efiQn he is upon, ijottchcs it worthy of our great Apo- 
 file. At leajl I hope it may be my Excufe for hu'vin^ indeaz/onr- 
 ed to mjk^ St. Paul an Interpreter to me of his oivn Lpiji/es. 
 
 To this way be added another Help which St. Paul himjelf af- 
 fords U'S towards the attaiinng the true meaning cotitained in his 
 tpiji/es. He that reads him with the Attention 1 propofe^ will 
 eaf/y obfer'z/e, that as he was ftdl of the DoBrine of the Go/pel.^ fo 
 it lay all clear and in order open to his 'view. When he gaiJe his 
 Thoughts IJtttrancenpon any Point, the Matter flow* d lik^ a lor- 
 rent^ but 'tis plain 'twa/ a Matter he was perfectly Majier of: be 
 fully pojfefs'd the entire Ke'velation he had recei'vd from God, had 
 throughly digejied it \ all the Parts were formed together in his 
 Mind into one well contraBed harmonious Body. So that be was 
 no Way at ^Uncertainty, nor ever in the leafl at a loji concerning any 
 Branch of it. One may fee his Thoughts were all of a piece in all 
 his hpijiles.^ his hotions were at all times tmiform, and conjiantly 
 the fame., tho his Lxprejpons 'very 'various. In them he feems to 
 take Q^reat Liberty. Ihis at leafl is certain, that no one feems lefs 
 tied up to a Form of IVords. If then ha'ving by the Method before 
 propojed oot into the Senfe of the fever at Epijiles, we will but com- 
 pare what he fays, in the Places where he treats of the jame Sub- 
 je6i, we can hardly be miflah^en in his Senfe, nor doubt what it 
 was, that he believed and taught concerning thofe Points of the 
 Chriflian Religion. I kijow it is not unufualto find a Multitude 
 of ■ cxts hcjped up for the maintaining of an efpoufed Propofnion^ 
 but in a 6cnje often fo remote from their true Meaning, that one can 
 hardly avoid thii. l^ng that thofe who jo ufed them, either j ought 
 not or valued not the Senfe j and were jatis fed with the Sound where 
 
 they 
 
The PREFACE. xxi 
 
 they could hut get that to fa<vour them. But a I'irbal Concordance 
 leads r.ot always to Texts of the fame meaning j trujiing too much 
 thereto J xvill fnrniflj us but with flight Proofs in many Cajes^ 
 and any one may objerve how apt that is to jumble together Paf- 
 fages of Scripture not relatirVg to the fame Matter, and thereby to 
 dijiiirb and unfettle the true meaning of Holy Scripture. 1 hai>e 
 therefore faid that 7ve fhould compare together Places of Scripture 
 treating of the jame Point. Thfts indeed one part of the Sacred 
 Text could not fail to give light unto another. And fince the 
 Profidefice of Cod hath fo order d it., that St. Paul has writ a 
 great Number of Epifiles^ which tho upon diff^erent Occafions^ 
 and to federal Puipojes^ yet are all confined within the Bufinefs 
 of his Ap)jilefhipy and fo contain tiothing but Points of Chrijii- 
 an InJiruBion.y amongU which he jeldom fails to drop in, and 
 often to inlarge on the great and dijiinguijhing Doctrines of our 
 holy Religion :, which., if quitting our own Infallibility in that 
 Analogy of Faith which we have nrade to our jel'ves, or ha've im- 
 plicitly adopted from fome other, we would carefully lay togC' 
 ther, and diligently compare and Jiudy, I am apt to thinh^would 
 gi've us St. Paul'/ Syfiem in a clear and indifput able Senfe, which 
 e'very one muji ackfiowledge to be a better Standard to interpret his 
 Meaning by, in any olfcure and doubtful Parts of his Epijiles^ 
 if any juch fJjould fiill remain, than the Syfiem, Confefpon, or 
 Articles of any Church or Society of Chrijiians yet k^own, which 
 however pretended to be founded on Scripture, are vifibly the 
 Contrivances of Men (^fallible both in their Opinions and Inter- 
 pretations) and as is vifble in mofi of them, made with partial 
 Views, and adapted to what the Occafions of that time, and the 
 prejent Circumfiances they were then in, were thought to require 
 for the Support or Jufif cation of thcmjelves. Their Philojophy 
 alfo hits Its part m mij-leading Men from the true Senje of the 
 Sacred Scripture. He that Jhall attentively read the Chrijiian 
 
 ^Fri' 
 
xxii Tfe'^P^lEFAeE. 
 
 Writers after the Age of the Apoflles^ will cafily jind hotv much 
 the Phil jophy they n>ere tinSinred n>ith^ influenced then; in their 
 'Vnde. fiandt?j^of the Books if the Old and New Tejiawefit. In 
 the Agtis wherein PJatonijm prei/ailed^ the Converts to Chrijiia- 
 mty of that School^ on all occafions, interpreted Holy Writ ace r- 
 ding to the Notions they had imb>hd from th.tt Philofophy. Ari- 
 ftotie' s Do6ir me had the jame effeti in its tttrn^ aad when it de- 
 generated into tlye PeripJteticijm of the Schools^ that too brou(r^ht 
 Its Notions and Diftin6iioas into Di'vinity\ and affixed then/ to 
 the Terms of the Sacred Scripture. And we max jee ftill how 
 atthis day every ones Philojophy regulates e'vcry ones Interpreta- 
 tion of the It ordof God. 'Ihoje who arc poffeffed with t,jc Do- 
 Slrine ef Aerial and Mthcrial Vehicles., ha've thence borrowed an 
 Interpretation of tlje tour frji Veries of 2 Cor. :; without ha-- 
 'ving any Ground t > thinh^that St. Paul had ti-e leaji Notion of 
 'any juch FehicLs.'Tis plain thafth: teaching of Mai Philofophy^ 
 was no part of the Defign &f Di'vim Ke-velation ; but that the 
 Exprejfions of Scripture are commonlv juited in thole Matters to 
 the Vulgar Apprehenfions and Conceptions of the Place and Peo- 
 ple where they were deliifered. And as to the DoSirine therein 
 direSily taught by the Apofiles^ that tends wholly to the feting 
 up the Kingdom of J ejus Chriji in this World., and the Salz>a- 
 tton of Mens Souls .^ and in this 'tis plain their Fxpreffions were 
 conformed to the Ideas and Notions which they had received front 
 Revelation., or were confequent frum it. We p-^all therefore in 
 vain go about to interpret their Words by tie Notions of our 
 Philojophy., and the DoSirines of Men deliver d in our Schools, 
 This is to explain the Apojiles meaning b\ w jat they never 
 thought of whilfi they were writing.^ which is not tue way to Jind 
 their Senle tn what they deliver'd^ but our own., and to tai^e up 
 from their Writings not what they left there for us\ but what we 
 bring aLng with us m our j elves. He that would under jiand 
 
 St, 
 
The PREFACE.' xxiii 
 
 St. Paul rtght., mitft under jiand his Terms in the Senje hi ufes 
 them^ and not OA they are appropriated by each Mans particular 
 Philof^phx'^ to Conceptions that ne'uer entered the Alindof the Apo- 
 flle. For Example^ he that /hall brin^ the Philofophy now taught 
 and receii/d to the explaining of Spirit, Soul, and Body, men- 
 tioned I Theff. 5^:?. voill i fear hardly reach St. Paul'j Senfe^ 
 or reprefint to himfelf the Notions St. Paul then had in his Mind. 
 That is what we fijould aim at in reading him., or any other Author .^ 
 and ^till we from his Words paint his 'Very Ideas and Thoughts in 
 our Minds., we do not underjiand him. 
 
 In • the Divijions I haue made^ 1 have indea'vour d the be§i I 
 could to ^^ovirn my felf by the Diver fit y of Matter. But in a Wri- 
 ter like St. Paul, it is not fo eafie always to find precifely where 
 one Suh'jeB: ends., and another begins. He is full of the Atatter 
 he treats and writes with Warmth.^ which up.ially negle&s Mfthody 
 and thofe Partitions and Paiifes whith At n eduated inth Schools 
 of Rhetoricians ufualty obfeyve. Thofe Arts of Writing St. Paul, 
 as well out of Dejign as Temper.^ wholly laid by : The Shb'jetl he 
 had in hand.^ and the Grounds upon which it ftood firm^ and by 
 which he inforced it., was what alone he minded^ and without fo- 
 lemnly winding up one Argument., and intimating any way that he 
 began another., let his Thought s.^ which were fidly pvffefs'd of th& 
 Matter., run in one continued Train., wherein the Parts of his Dif" 
 courfe were wove one into another. So that it is feldom that the Scheme 
 of his Difcourfe makes an\ Gap; and therefore without breaking in 
 upon the Conneclion of his Language., ^tis hardly pcjfible to feparate 
 his Vifcouif,'.^ and give a dijiin& View of his feveral Argument^-. 
 in difiinid e&ijns. 
 
 I am, far from pretending Infallibility in the Senfe I have any 
 where given in my Paraphrafe or Not^s }, That would be to ereSi 
 my felf intci an Apolile., a Prefiaiption. ef the highefi Nature in 
 any one that cannot confirm what he fays by Miracles. I have for 
 my own Information fought the true. Meaning as far as my poor A- 
 
 bilities 
 
xxiv The PREFACE. 
 
 bilities would reach. And I have unbiajfedly imbraced rvhat upon 
 a fair Enquiry appear d fo to me. Thi/, I thought my Duty and 
 Interest in a Matter of fo great Concernment to me. If I mu§i be- 
 lieve for my felf^ it k unavoidable that 1 mu§i imderfiand for my 
 felf. For if I blindly and with an Implicit Faith take the Pope^s 
 Interpretation of the Sacred Scripture., without examining whether 
 it be Chrifi's Meaning.^ ^tU the Pope I believe in., and not in Chrifl ; 
 Vm his Authority I re^ upon ; 'tis what he fays I imbrace : For 
 what "'tis Chri§l fays^ I neither know nor concern my felf. ^Tis the 
 fame thing when I fet up any other Man in Chrifl' s place., and make 
 him the Authentique Interpreter of Sacred Scripture to my felf. He 
 may po/J/bly underhand the Sacred Scripture as right ds any Man.^ 
 but I Jhall do well to examin my felf., whether that which I do not 
 know.^ nay {which in the way I take) I can never know., can jufii- 
 fie me in making wv felf his Difciple^ infiead of Jefus Chri§i., who 
 of hight is alone and ought to be my only Lord and Mafer : and 
 it will be no lefs Sacrilege in me to fubftituteto my felf any other in 
 his room.^ to be a Prophet., to me., than to be my King or Prieii. 
 
 The fame Reafons that put me up n doing what I have in thefe 
 Papers done.^ will exempt me from all S/ffpition of impojing mv In- 
 terpretation on others. The Reafons that lead me into the Meaning 
 -which prevailed en my Mind., are fet down with it.^ as far a& they 
 carry Light and ConviBion to any other Alans Zlndsrftanding^ fo 
 far I hope my Labour may be of fome Vfe to him., beyond the Evi- 
 dence it carries with it^ I advife htm not to follow mine.^ nor any 
 Man's Interpretation- ^Ve are all Men liable to Errors.^ and in- 
 fe^ed with them ; but have this fure way to prefer ve our fehes 
 every one from danger by them., if laying a fide Sloth, Careleffnefs.^ 
 Prejudice.^ Party., and a Reverence of Men^ we betake our fives 
 in earned to the Study cf the way to Salvation^ in thofe holy Wri' 
 tings wherein God hoA reveafd it from Heaven., and proposed it to 
 the Worhf fet: king our Religion where we are fure it is in Truth to 
 he found., comparing fpiritual things with fpiritual things. 
 
PARAPHRASE 
 
 AND 
 
 NOTES 
 
 ON T HE 
 
 EPISTLE of St. ?K\JL 
 
 T O T H E 
 
 GALATIANS. 
 
 %\\t Xl)irD €lJit!OU» 
 
 LONDON: 
 
 Printed for William Churchill at the Black 
 Swan in Pater-nojier-row. 1 7 1 8. 
 
THE 
 
 PUBLISHER 
 
 TO T !i E 
 
 READER. 
 
 THere is nothing certainly of greater Concernment to the 
 Peace of the Church in general^ nor to the Dire&ion and 
 Edification of all Chriflians in particular^ than a right Vnderftan- 
 ding of the Holy Scripture. This Confideration has fet fo many 
 learned and pious Men amongji us of late Tears upon Ezpo/iti-' 
 ons^ Paraphrafes and Notes on the Sacred Writings ; that the 
 Author of thefe hopes the Fajhion may ezcufe him for endeauour- 
 ing to add his Mite^ believing^ that after all that has been done 
 by thofe great Labourers in the Harvefl^ there may be fome Glea* 
 nings left^ vphereof he prefumes he has an Inftance^ Ch. III. 'uer, 
 10. and fome other Places of this Epiftle to the Galatians, rvhich 
 he looks upon not to be the hardefi of St. Paurj. If he has given 
 a Light to any obfcure Paffage^ he fhaJl think his Pains well em- 
 ploy d : If there be nothing elfe worth notice in him^ accept of his 
 good Intention- 
 
 A 2 THE 
 
5; 
 
 THE 
 
 EPISTL E of St. PAUL 
 
 Writ from 
 Eptitfus, 
 the Tear of 
 _ ear Lord 
 
 T O T H E ,7. c^f 
 
 iNero 3, . 
 
 A L A T I A N S, 
 
 s r N T S 1 s. 
 
 THE Subjed and Defign of this Epiftle of Sr. Paul is much 
 the fame with that of his Epiftle to the Romans^ but treated 
 in fomewhat a different manner. The Bufinefs of it is to 
 dehort and hinder xht GaUtians fvom bringing themfelves 
 under the Bondage of the Mofaical Law. 
 
 St. Paul himfelf had planted the Churches ofGalatia, and therefore 
 referring (as he does Ch. I. 8, 9.) to what he had before taught them, 
 does not in this Epiftle lay down at large to them the Dodrine of the 
 Gofpel, as he does in that to the Romans, who having been converted 
 to the Chriftian Faith by others, he did not know how far they were 
 inflruded in all thofe Particulars, which, on the occafion whereon he 
 writ to them, it might be neceliary for them to underftand. And 
 therefore, writing to the Romans, he fcts before them a large and 
 comprehenfive View of the Chief Heads of the Chriftian Religion. 
 
 He alfo deals more roundly with his Difciples the G/ilatians, than, 
 we may obferve, he does with the Romans, to whom, he being a 
 Stranger, writes not in fo familiar a Style, i?or in his Reproofs and 
 Exhortations ufes fo much the Tone of a Mafter, as he does to ihs 
 Galatians. 
 
 St. Paid had converted the Galatians to the Faith, and eredcd fc- 
 veral Churches among them in the Year of our Lord 51, between 
 which, and the Year 57, wherein this Epiftle was writ, the Disor- 
 ders following were got into thofe Churches. 
 
6 GALATIANS. 
 
 Chap. I. Tirft^ Some Zealots for the ''jeroijh Conftitution, had very near per- 
 *^^'^/'^^ fuaded them out of their Chriftian Liberty, and made them vviHing 
 to fubmit to Circumcifion, and all the ritual Obfcrvancesof the Jev-^ 
 iff) Church as necefFary under the Gofpel : Ch. I. 7. III. 3. IV. 9, io,» 
 21. V. !, 2, 6,g, 10. 
 
 SeconJl)\ Their DifTentions and Difputes in this Matter, had raifcd 
 great xA-nimofitiesaraongfl them, to the difturbance of their Peace, and 
 
 the fetting them at Strife one with another : Ch. V. 6, 1 3 1 5. 
 
 The reforming them in thefe two Points feems to be the main Bufi- 
 nefs of this Epillle, wherein he endeavours to eftablifh them in a Re- 
 folution to (land firm in the Freedom of the Gofpel, which exempts 
 them from the Bondage of the MofaJcal Law : And labours to reduce 
 ihem to a fincere Love and Affeftion one to another 5 which he con- 
 cludes with an Exhortation to Liberality, and general Beneficence, 
 efpecially to their Teachers 5 Ch. VI. 6, 10. Thefe being the Matters 
 he had in his Mind to write to them about, he feems here as if he had 
 done. But upon mentioning v. 1 1. what a long Letter he had writ to 
 them with his own Hand, the former Argument concerning Circumci- 
 fion, which filled and warmed his Mind, broke out again into what 
 we find, V. 12 17. of the Vlth Chapter. 
 
 S E C T. 1. 
 
 CHAP. I. I 5. 
 
 IntroditElion. 
 CONTENTS. 
 
 THE general View of this Epiftle plainly /hews St. P^iiiPs chief 
 Defign in it to be,to keep the Galatians from hearkning tothofe 
 Judaizing Seducers, who h^d almofl perfuaded them to be Circumcifed. 
 Thefe Pcrverters of the Gofpel of Chrifl, as St. Paul liimfclf calls 
 them, V. 7. had, ^s may be gather'd from v. 8, and 10. and from Ch. 
 V. 1 1, and other Padages of this Epifile, made the Galatians believe 
 that St. Paul himfclf was for Circumcifion. Till St. Paul himfelf 
 had fet them right in this matter, and convinced them of the Fal- 
 Giood of this Afperfion, it was in vain for him by other Arguments to 
 
 attempt 
 
GALATIANS. 
 
 attempt the re-eflablifhing the Galatians in the Chriflian Liberty, and Chap. i. 
 in that Truth which he had preached to them. The removing therefore ^-^'"^ 
 of this Calumny was his firft Endeavour 5 and to that purpofe this In- 
 troduflion, different from what we find in any other of his Epiftlc', is 
 marvelloufly well adapted. He declares here at the entrance very ex- 
 prefly and emphaticslly, that he was not fent by Men on their Er- 
 rands ^ Nay, that Chrill in fending him did not fo much as convey his 
 Apoftolick Power to him by the Miniltry, or Intervention of any 
 Man ; but that his CommifTion and Inftrudions were all intirely from 
 God, and Chrift himfelf, by immediate Revelation. This of it felf 
 was an Argument (ufficient to induce them to believe, i. Thnt what 
 he taught them when he firft preached the Gofpel to them, was the 
 Truth, and that they ought to flick firm to that. 2. That he chan- 
 ged not his Doftrine, whatever might be reported of him. He was 
 Chrift s chofen Officer, and had no dependance on Men's Opinions, 
 nor regard to their Authority, or Favour, in what he preached 5 and 
 therefore 'twas not likely he fhould preach one thing at one time, and 
 another thing at another. 
 
 Thus this Preface is very proper in this Place to introduce what he 
 is going to fay concerning himfelf, and adds Force to his Difcourfe, 
 and the account he gives of himfelf in the next Section. 
 
 TEXT. PARAPHRASE. 
 
 , pA F L an Apo«ie (not j^^ jj L (an Apoflle not of Men f^J to ferve 
 
 I of men, neither bv 1-^ ^u ; c j „ .. ..i- r» V 
 
 man, but by jefus JJ their Ends,or Carry oti their Defigns,nor re- 
 Chrift , and God the ceiving his Call, or CommifTion by the interven- 
 
 &m"fro„,"'the dead' tionof any Man C^)to whom he might be thought 
 
 to owe any refped, or deference upon thnt ac- 
 count; but immediately from Jefus Chrift, and 
 from God the Father, who raifed him up from 
 
 NOTES. 
 
 1 (a) OJx itr ii^ejnrui, not of Men, i. c. not fent by Men at their Pleafure, or by thefr 
 Authority ; nor inftrufted by Men what to fay or do, as we fee Timothy and Titus were when 
 fent by St. Paul ; and Judat and SiJiu fent by the Church of ^erufaUm. 
 
 (b) Ovi\ li' dy^igiTTu, nor by Mam, i. e. His Choice and Separation to his Miniftry and 
 Apofllefliip, was fo wholly an Aft of God, and Chrift, that there was no Intervention of 
 any thing done by any Man in the Cafe, as there was in the Eleftion of Matthias, All this 
 we may feeexplain'd atlarge, V. 10— 12. andv.16,17, and Cb, II. 6«i . . 9. 
 
 the 
 
8 
 
 Chap. 1. 
 
 GALA TIANS. 
 
 PARAPHRASE. TEXT. 
 
 2. the Dead') nnd all the Brethren that are with 
 mc, unto the Churches (0 of G^/^rirf.- Favour be 
 
 3. to you, and Peace (J) (roin God the Father, and 
 
 4. from our Lord JerusChrilt,who gave himfeJf for 
 our Sins, that he mic,ht take us out of this prefent 
 evil Woild, (d") according to the Will and good 
 
 ■5. I'leafure of God and our Father, to whom be 
 Gloiy for ever and ever. Anietu 
 
 NOTES. 
 
 And all the brethren 2 
 which are with me unto 
 the Churches of Gala- 
 tia ; Grace be to you, j 
 and Peace from God 
 the Father, and from 
 our Lord Jefus Chritt : 
 Who gave himfelf for ^ 
 our lins , that he might 
 deliver us from this 
 prefent evil world, ac- 
 cording to the will of 
 God and our Father. 
 To whom be glory for 5 
 ever and ever. Amen. 
 
 1 (t) Churches -f Gslatia. This was an evident Seal of his Apoftlefliip to the Gentiles j 
 (ince in no bigger a Country than Galatia, a fma 11 Province of the LeflervJ/ja, he had, in 
 no long liay among them, planted feveral dirtinft Churches. 
 
 3 li) react. The willing of Pt^aire in the Scripture- Language, is the wiftiing of all man- 
 tier oi Good. 
 
 4 (e) ''O'jra; SE,im1ou ijutif c« T? Ims'cot^ cdi!v®- •ortDHfa. That he might takl m out of thit 
 prefent evil IVcrld, or Af!,c, fo the Greek Words fignife. Whereby it cannot be thought, 
 tli.it St. Vaul meant, that Chridians were to be immediately removed into the other World, 
 Therefore iifrjr«-c«'«v mult (ignihe fomething elfe than p'efent IVorld, in the ordinary Im- 
 port of tbofe Words in Englid). AlavsT^, I Cor. 2. 6, 8. and in other Places plainly (ig- 
 
 ' nifes the Jewi fl] N ation, under the \lofaical Conllitution ; and it fuits very well with the 
 Apollle's Uedgn in tliis Epillle, that it fl:ould do fo here. God has in this World but one 
 
 "XingdoiTi, and one People. The Nation of the Jews were tlie Kingdom and People of 
 God, whilll the Law Hood. And this Kingdom of God under the Mofaical Conftitution 
 Tvascnlled «<ii«To>-, thit Ap/i or as it is commonly tranflated, thitWorli, to which ou'i'v 
 'r^'S-2;i the prefent Wcrli, or y?^ff, here anfwers. But the Kingdom of God, which waste 
 
 •be under the Mtdi.ih, wherein the Oeconomy and Conftitution of the jffiT///; Church, and 
 the Nation it felf, that in oppolition to Chrilt adhered to it, was to be laid afide, is in the 
 Nev; TeRament called ojJi f^Mav, the World, or Jge to ccnie ; fo that Chrift's taVing them 
 
 ■cut "f the prefent ll'orld, may, without any Violence to the Words, be underllood to lignihe 
 his fetting rhem free from the Mofiical Conllitution. This is fuitable to the Delign ot this 
 Epillle, and whn Si. Faul has dec!:ired in many other Places. SeeO/.H.i^ — 17, and 20. 
 which agrees to this pl.ice, and Rom. VII. 4. 6. The Law is faid to be contrary to us, Col. 
 II. 14. and to work Wrsth, R tn. IV. 1 ■;, and St. Paul fpcaks very diminiftiingi)- of the 
 ritual part? of it in many places : But )et if all this may not be thought diflicientto juilifie the 
 
 JDplvingot' the Epithet cjonip?, Evil^ to it, th.it Scruple will be removed, if we take c/verc',- 
 cu'i'i', this prefent IfVrl/, here, for the JennJJ) Conllitution and Nation together, in which 
 
 "Senfc it may very well be called F.vil, tho' tlie Apollle, out of hi.s wonted Tenderneis to his 
 Nation, forbears to name them openly, and ufcs ;< doubtful E.vprertion, which might cotn- 
 
 Wtehend the "Heathen World alio, tho' he chiefly pointed at the Jetvs. 
 
 SECT. 
 
GALATIJNS. 9 
 
 Chap. 1. 
 
 SECT. IL "-^^ 
 
 CHAP. I. 6 II. 2 1. 
 
 CONTENTS. 
 
 WE have above obferved, that St. Paul's firft Endeavours in this 
 Epiftle was to {^nsfie the Galatians, that the Report fprcad of 
 him, that he preached Circumcifion, wasfalfe. Till this Obftrudi- 
 011, that lay in his way, was removed, it was to no purpofe for him 
 to go about to difTuade them from Circumcifion, though th it be what 
 he principally aims at in this Epiftle. To (hew them that he promo- 
 ted not Circumcifion, he calls their hearkening to thofe who perfua- 
 ded them to be circumcifed, their being removed from him ^ and thofe 
 that fo perfuaded them, ?erverters of theGofpelsf Cbrift^ v. 6, 7. He 
 farther afTures them, thnt the Gofpel which he preached every where 
 was that, and thit only, which he had received by immediate Reve- 
 lation from Chrift, and no Contrivance of Man, nor did he vary it 
 to pleafe Men ; That would not confifl: with his being a Servant of 
 Chrift, V. 10. And he exprefTes fuch a firm Adherence to what he 
 had received from Chrift, and had preached to them, that he pro- 
 nounces an Anathema upon himfelf, v. 8, 9. or any other Man or 
 Angel, that (hould preach any thing elfe to them. To make out this 
 to have been all along his Condud:, he gives an Account of himfelf 
 for many Years backwards, even from the time before his Converfion. 
 Wherein he (hew?, that from a zealous perfecuting Jew, he was made 
 a Chriftian, and an Apoftle by immediate Revelation, and that ha- 
 ving no Communication with the Apoftlcs, or with the Churches of 
 Jwlea, or any Man for fome Years, he had nothing to preach, but 
 what he had received by immediate Revelation. Nay, when fourteen 
 Years after he went up to Jerufalem, it was by Revelation^ and 
 when he there communicated the Gofpel, which he preach 'd amon^ 
 the Gftttiles, Peter^ James^ and John approved of it without adding 
 any thing, but admitted him as their Fellow Apoitle. So that in all 
 this he was guided by nothing but Divine Revelation, which he in- 
 flexibly ftuck to, fo far, that he openly oppofed St. Peter for his Ju- 
 daizingat Antioch. All which Account ot himfelf tends clearly to 
 (]iew^ that St. Paul made not the leait ftep towards complying with 
 the J'ews in Favour of the Law, nor did out of regard to Man, devi- 
 
 B ate 
 
lo G ALATI ANS. 
 
 C^-p- I- ate from the Doflrine be had received by Revelation from God. 
 
 ^^■'""^^'^^^ AH the Parts of thisSeclion, and the Narrative contained in it, nn- 
 n\^t[\\y concenter in this, as will more fully appear, as we go through 
 th^:m, and take a clofer view of them, which will (hew u? tiiat the 
 whole is fo skilfully man.iged, and the Parts To gently flid into, that 
 it is a ftrong, but not feeiningly labour'd Juftification of hiuifelf, from 
 the Imputation of Preaching up Circumcifion. 
 
 TEXT, 
 
 I Marvel that ye are fo 
 foon removed from 
 him that called you in- 
 to the grace of" Chrilf, 
 unto another gofpel : 
 Which is not another ; 
 but there he fome that 
 trouble )ou, and would 
 pervert the gofpel of 
 
 FAR APHRASE, 
 
 I Cannot but wonder that you are fo foon (f) re- 
 move d from n"ie,(^i^) (who called you into the 
 Covenant of Grace which isinChrift; unto ano- 
 ther fort of Gofpel -^ which is not owing to any 
 thing elfe,(/?) but only this, that you are troubled 
 by a certain fort of Men, who would overturn 
 the Gofpel of Chrift, by making Circumcifion, 
 and the keeping of the Law necellary (i^ under the 
 
 NOTE S. 
 
 6 (f) So foon. The firft place we find GaUtia mentioned is AUs XVI. 6. And there- 
 fore St. Paw/ may be fuppofed to have planted thefe Churches there, in his Journey men- 
 tioned, Aiis XVI. which was Anno Domini 51. He vilitcd them again, after he had 
 
 been at ycrufalem, Afts XVIII. 21 23. An. Dom. 54. From thence'he returned to 
 
 Epkefus, and ftaid there about two Years, during which tinip this EpiiHe was writ, fo that 
 counting from his laft Vifit, this Letter was writ to them within two or three Years from 
 the time he was lait witb them, and had left them confirmed in the Doarine he had taught 
 them, and therefore he might with Reafon wonder at their forfaking him fo foon, and that 
 Gofpel he had converted them to. 
 
 (£) From him that called yea. Thefe Words plainly point out himfelf. But then ore might 
 wonder how St. ?au\ came to ufe them ; fince it would have founded better to have faid 
 Removed from the Gofpel I preached to you, to another Gofpel, than removed from me that prea^ 
 (hed to you, to another Gofpel. But if it be remembred that St. Paul's Delign here is to vin- 
 dicate himfelf from the Aiperfion caft on him, that he preached Circumcifion, notbifig could 
 be more iuitable to that purpofe, than this way of cxprefling himfelf. 
 
 7 f /) ) "O B K Uit oi'mo- I tske to fignifie, which i« not any thing elfe. The Words themfelves 
 the Context, and the Bulmefs the Apo(Ue is upon here, do all concur to give thefe Words the 
 Senfe 1 have taken them in. For, i. If"0 had referred XalvAyy'iua^^ it would have been more 
 natural to have kept to the word »T«yf and not have changed it into awo. 2. It can fcart« 
 be fuppofed by any ene who reads what St. ?auI fays, in the following Words of this Verfe, 
 and the two adjoyning •, and alfo Ch. HI. 4. and Ver. 2 —-4, and 7, That St. Vaul fliould 
 tell them, that what he would keep them from, it not another Gofpel. 3. It is fuitable to 
 St. Paufi Defign here to tell them, that to their being removed to another Gofpel, no body 
 tlfe had contributed, but it was wholly owing to thofe Judaizing Seducers. 
 
 (ij See AUsXW. 1,5, 23,24. 
 
 Gofpel. 
 
G ALATIANS. 
 
 TEXT. PARAPHRASE. 
 
 8 Chrift. But though we 
 or an angel from hea- 
 ven preach any other go- 
 fpel unto you, than that 
 which we have preached 
 unto you, let him be ac- 
 
 9 curled. As we faid be- 
 fore, to fay I now again, 
 if any man preach any 
 other gofpel unto you 
 than that ye have recei- 
 ved, let him be accurfed. 
 
 to For do I now perfuade 
 men, or God ? or do I 
 feek to pleafe men ? for 
 if I yet pleafed men, I 
 (hould not be the fervant 
 
 11 of Chrift. But I certifie 
 you, brethren, that the 
 gofpel which was prea- 
 ched of me, is not after 
 
 8. 
 
 Gofpel. But if even I my feIf,or an Angel from 
 Heaven fliould preach any thing to you for Go- 
 fpel, different from the Gofpel 1 have preach 'd 
 unto you, let him be accurfed. I fay it again 9. 
 
 to you, if any one, under pretence of the Gofpel, 
 preach any other thing to you thin what you have 
 received from me, let him be accurfed (k). For 
 can it be doubted of me, after having done and 
 fuffer'd fo much for the Gofpel of Chrifl, whe- 
 ther I do now (I) at this time of day make my 
 court to Men, or feek the favour (;;j) of God > If I 
 had hitherto made it my Bufinefs to pleafe Men, 
 I fhnuld not have been the Servant of Chrift, nor 
 taken up the profefiion of the Gofpel. But I cer- 
 tifie you,Brethren,that the Gofpel which has been 
 
 NOTES. 
 
 9 ft) Accarfei. Tho' we may look upon the Repetition of the Anathema here to be for 
 the adding of force to what he fays; yet we mayobferve, that by joyninghimfelf with an 
 Angel in the foregoing Verfe, he does as good as tell them, that he is not guilty of what de- 
 ferves it, by skilfully inlinuating to the Galatians, that they might as well fufpeft an Angel 
 might preach to them a Gofpel different from his, i.e. a falfe Gofpel, as that he himfelf (hould ; 
 and then in this Verfe lays the Anathema wholly and folely upon the Judaizing Seducers. 
 
 10 (/) "AfTi now, and 'in yet, cannot be underllood without a Reference to fjmething in 
 St. Paul's part Life ; what that was which he had particularly then in his Mind, we may fee 
 by the account he gives of himfelf in what immediately follows, i/>. That before hisCon- 
 verlion he was employ 'd by Men in their Deligns, and made it his bufinefs to pleafe them, 
 as may be feen, AUs IX. 1,2. But when God called him, he received his Commiffion and 
 Inftruftions from him alone, and fet immediately about it without confulting any Man what. 
 foever, preaching that, and that only, which he had received from Chrift. So that it 
 would be fenfelefs Folly in him, and no lefs than the fbrfaking his Mafter Jcfus Chrift, if 
 he fhould now, as was reported of him, mix any thing ofMens with the pure Doctrine of 
 the Gofpel, which he had received immediately by Revelation Irom Jefus Chrift, to pleafe 
 the ^eivs, after he had fo long preached only that ; and had, to avoid all appearance or pre- 
 tence to the contrary, fo carelully fliun'd all communication with the Churches of ^uiea; 
 and had not til! a good while after, and that vt-ry fparingly, converfed with any, and thole 
 but a tew of the Apoftles themfelves, feme of whom he openly reproved for their Judaizing. 
 Thus the Narrative fubjoyn'd to this Verfe explains the nato and jiet in it, and all tends to 
 the fame purpofe. 
 
 (m) HeiSii) tranflated perlwaie, is fometimes uled for making application to any one to ob- 
 tain his good Will or Friendflup, and hence y4.'7i 12,20. wfiVix>?(f BMtVof is tranflated lia- 
 virg made Tilaflm their Friend; The Senfe here is the fame which the i Thejf 2. 4. heex- 
 prelies in thefe words, e';^ cJ>- iy'iifjmoii a'fia)tov?6> etvi* tw Qiu, not as plea/ing Men but God. 
 
 10. 
 
 IT. 
 
 B 
 
 every 
 
!2 
 
 CliJ.p. I. 
 
 G JLJTIJNS. 
 
 'PARAPHRASE. TEXT. 
 
 every where («) preac bed by me, is not fuc li as is 
 pl'ant to h'linatie Interen",orcan beaccoininoila- 
 
 12. tei^ to t!ie pli^afin^ of M n. (For I neither recei- 
 X'ed it from Man, nor was I taught it by any one 
 ashisScIiohir) but it is the pure and unmixed im- 
 mediate Revelan'oii of Jcfus Chrift to me. To 
 
 1^. fatisfie Nou of this my Ijehu'iour, vvhilft I was of 
 thejeu'ifh Religion, is fo well known, that I need 
 not tell you, how exceflive violent I was in Fer- 
 fecuting the Church of GoJ, and deftro)ed it all 
 
 14, I could 5 and that being carried on by an extra- 
 ordinary Zeal for the Traditions of my Forefa- 
 thers, I out-flripp'd many Students of my own 
 
 15. Age and Nation, in "JuJaifin. Bur when it plea- 
 fed God (who feparated (0) me from my Mot he r's 
 \Vo;iib, and by his efpecial Favoir called (/?) me 
 to be a Chrifiian, and a Preacher of the Gofpel) 
 
 i5. toreveil his Son tome, that I might preach him 
 among x\\tGentiles, I thereupon applied nor my 
 
 In felftoany Man (^) for advice what to do (r): Nei- 
 ther went 1 up to 'JentfaleWj ro rhofc who were 
 A po files before me, to fee whether they approved 
 my Doftrine, or to have farther Inftrudions from 
 
 NOTES. 
 
 II (n) ToUin^yiM^'iiua'i/nx, lohicb hig been preached by me : This being fpoken indefi- 
 nitely, muil be underrtood in general every where, and lb is tlie import of the forcgoine 
 Verle. 
 
 15 (0) Separated. This may be underftood by jfer. I. ^. 
 (p) Called. The Hiftory of this Call, fee Ms I X. i. iSc. 
 
 16 (q) fkjh and Bloid, is ufed for Man, fee Eph. VI. 12. 
 
 (.r) i\r advice : This, and what he fays in the following Verfe, is to evidence to the 
 Galatians, the full Afl'urance he had of the Truth and Perlciftion of the Gofpel, which he 
 bad received from Chrill by immediate Revelation ; and how little he was difpofed to have 
 any regard to the pleating ot Men in preaching it, that he did not fo much as communicate 
 01 advife with any of the Apoftles about it, to fee whether they approved ot it. 
 
 man. For I neither re- 12 
 ceived it of man, neither 
 was I taught it, but by 
 the Revelation of Jefus 
 Chrilf. For ye have heard 1 3 
 of my converl'ation in 
 time paff, in the Jews 
 religion, how that be- 
 yond meafure I perfecu- 
 ted the Church of God, 
 and wafted it : And pro- J4 
 hted in the Jews religi. 
 on, above many my c- 
 quals in mine own nati- 
 on, being more excee- 
 dingly zealous of the tra- 
 ditions of my fathers. 
 But when it pleafed God 15 
 who feparated me from 
 my mother's womb, and 
 called me by his grate, 
 To reveal his Son in me, jg 
 that I might preach him 
 among the heathen : 
 immediately 1 conferred 
 not with fieffi and blood : 
 Iseither went I up to Je- ,7 
 rufalem, to tiicm which 
 were Apoftles before me, 
 Init I went into Arabia, 
 and returned again unto 
 
 them : 
 
QALATIANS. 
 
 TEXT. PARAPHRASE. 
 
 i8 Damafcus. Then after 
 three )ears I went up to 
 Jenifdlem to fee Peter, 
 and abode with him fif- 
 
 19 teen da^s. But other of 
 the apolUes faw I none, 
 fave James the Lord's 
 
 20 brother. Now the things 
 which I write unto you, 
 l^hold, before God, I 
 
 21 lie not. Afterwards I 
 catne into the regions of 
 
 llSyui and Cilicia : And 
 was unknown by face 
 unto the churches of 
 Judea, which were in 
 
 23Chrilt, But they had 
 heard only. That he 
 which perfecuted us in 
 times pal>, now preach- 
 eth the faith which once he 
 
 2A dellroyed. And they glo- 
 rified God in me. 
 
 17 0) EJSfitos-, imtnediauly, tho' placed juft before «' and la^acivtJ.'^iZui, I conferred not, 
 yet it is plain by the Senle and Defign of St. Paul here, that it principally relates to, / roent 
 inio Arabia; his Departure into jtfraWa, prefently upon his Converfion, before he had con- 
 lulted with any body, being made ufe of, to /hew that the Gofpel he had received by im- 
 mediate Revelation from Jefus Chrift, was complcat, and fufhciently inftrufted and ena- 
 bled him to be a Preacher and an Apoftle to the Centilet, without borrowing any thing 
 from any Man, in order thereunto, no not with any of the Apoftles, no one of whom he faw 
 till three Years after. 
 
 18 («) Tiree Tears, i.e. from his Converfion. 
 
 22 (u) In Chrifl, i.<. Believing in Chrifl, ke Horn. 16.7. 
 
 (vo) This which he fo particularly takes notice of, does nothing to the proving that he was 
 a true Apoitle, but ferves very well to fhew, that in what he preached, he had no Commu- 
 •nication with thofe of his own Nation, nor took any care to plcafe the jfewf. 
 
 18. 
 
 them : Butlwentinimecliarely (s) unto Arabia^ 
 and from thence returned again to Dam a feus. 
 Then after thrte Years (0 1 went up to Jerufahm., 
 to fee Peter.,Ani abode with him fifteen days. But 
 other of the Apolfles ffiw I none but James^^xh^ i9> 
 Brotherof our Lord. Thefe things thati write 20. 
 to you, IcallGodtowitnefs, arealltrue ^ there 
 is no FaKhood in them. Afterwards 1 came into 
 the Regions of .Syrirt andOIicM. But with the 
 Churches of Chrift (^u) in Judea, I had had no 
 Communication, they had not fo much as feea 
 my Face (wX only they had heard that I who 
 formerly perfecuted the Churches ofChrifl, did 
 now preach the GyfpeJ, which I once endeavou- 
 red to fupprefs and extirpate. And they glori- 
 fied God upon my account. 
 
 ?/ r £ 5. 
 
 21. 
 
 22, 
 
 2?. 
 
 24. 
 
 CHAP 
 
H 
 
 Chap. ir. 
 
 GALATIANS. 
 
 CHAP. II. 
 
 I. 
 
 2. 
 
 3. 
 
 ? ARATHRASE. 
 
 THen foiirteen years after I went up again to 
 Jgrufalem with Barnabas, and took Titus 
 alfo with me. And I went up by Revelation , and 
 there laid before them the Gofpel which I 
 (jf)preached to the G^nf?/<?j, but privately to thofe 
 who were of Note and Reputation amongft 
 them, left the pains that I have already taken (/J, 
 or fhould take in the Gofpel, (hould be in vain (z). 
 But tho' I communicated the Gofpel which I 
 preach'd to the Gentiles, to the eminent Men of 
 
 7 EXT. 
 
 THen fourteen years 
 after , I went up 
 again to Jerufaletn, with 
 Barnabas , and took Ti- 
 tus with me alfo. And 
 I went up hy revelation, 
 and communicated un- 
 to them that gofpel 
 which I preach among 
 the Gentiles , but pri- 
 vately to them which 
 were of reputation, left 
 by any means I fliould 
 run, or had run in vain. 
 But neither Titus, who 
 
 NOTES. 
 
 2 Cx) / communicated. The Conference be had in private with the chief of the Church 
 of Jerufaletn, concerning the Gofpel which he preach'd among the Gentiles, feems not to 
 have been barely concerning the Doftrine of their being free from the Law oi Mofes: That 
 had been openly and hotly difputed at Antioch, and was known to be the Bulinefsthey came 
 about to Jerufaletn \ but it is probable it was to explain to them the whole Doftrine he had re- 
 ceived by Revelation, by the Fulnefs and Perfeftion whereof ("for it is faid, ver. 6, that in 
 that Conference they added nothing to it) and by the Miracle he had done in Confirmation of 
 it (fee ver 8.) they might fee and own what he preached to be the Truth, and him to be one 
 of themftlves, both by Commiflfion and Doiftrinc, as indeed they did oJto??, them., (ignifies 
 thok it Jerufaletn : xctr ij/otv j to?? Jocbcti, areexegetical, and ftiew the particular Manner 
 and Perfons, import netnpe privatitn emineniiorihui. 'Twas enough to his purpofe to be own- 
 -ed by thofe of greateft Authority, and fo we fee he was by Jatnes, Peter and Jihi, ver. g. and 
 therefore it was faff 1^ and hefl to give an account of the Gofpel he preach'd in private to then), 
 and not publickly to the whole Church. 
 
 (y) Runninj^, St. Faul ufes for taiirtg Pains in the Gofpel. See Ccl. 2. i6. A Metaphor, T 
 fuppofe, taken from the Oljmpiik Games, to exprefs liis utmolV Endeavours to prevail in tlic 
 propagating the GofpeL 
 
 (^) In vain. He feems here to give two Reafons why at laft, after 14 Years, he commu- 
 riicated to the Chief of the Apoitks at Jerufaletn, the Gofpel that he preached to the Gen- 
 tiles, when as he ffews to the Galatians he had formerl)' declined all CommunicJt on with 
 the convert Jetvs. I. He feenis to intimate, that he did it by Revebtion. 2. He gives 
 another lleafon, vi^. That il he had not communicated as he did, with the leading Men 
 there, and fjtisfied them of his Doftrine and Million, his Oppofers might unfcttie the 
 Churches he had, or fliould plant, by urging, that the ApoRles knew not what it was that 
 he preached, nor had ever ovvned it for the t ofpel. or him for an Apoftle. Of the Readi- 
 ■fiefs of the Judaiiing Seducers to take any fuch Advantage againil him, he had lately an 
 ♦ixainplc in the Clxirch oi Corinth. 
 
 the 
 
GJLATIANS. 
 
 TEXT. PARAFHRASE. 
 
 was with me, being a 
 Greek , was compelled 
 
 .to be circumcifed : And 
 that betaufe of falfe bre- 
 thren unawares irought 
 iti, who came in privily 
 to fpy out our liberty , 
 which we have in Chrift 
 Jefus, that they might 
 bring us into bondage : 
 
 -To whom we gave place 
 by fubjeftion, no not 
 
 the Church at Jerufalem^ yet neither {n) Tttus^ 
 who was with me, being a Greek, was forced to 
 be Circumcifed. Nor (jf) did I yield atiy thing 
 ofie moment by wayofSubjedion {c) to the Law, 
 to thofe falfe Brethreri, who by an unwary admit- 
 tance were flyly crept in to fpy out our Liberty 
 from the Law, which we have under the GofpeJ : 
 that they might bring us into Bondage id) to the 
 Law. But I flood my ground againft it, that the 
 
 II OT E S. 
 
 5 (a) OiJ)t >iv(t>)tti.'o&n is rightly trandated, -WM not compelled, a plain Evidence to the G<«. 
 Utians, that the circumcifing of the convert Gentiles was no part of the Gorpel which he laid 
 before thefe Men of Note, as vvhat he preach'd to the Gentiles. For itit had, Jitiu mu(i have 
 been circumcifed; forno part of hisGofpel was blamed or altered by them, wr. 6. Of what 
 other ufe his mentioning this of Titui here can be, but to flicw to the Galatians, that what he 
 preach'd contain'd nothing of circumcifing the convert Ge»«j/M, it is hard to find. If it were 
 tofhew that the other Apoftles and Church at jfer«/<j/i;w, difpenfed with Circumcifion, and 
 other ritual Obfervances of the Mofaical Law,that was needlefs -, for that was fuflficiently de- 
 clared bytheir Decree, jiSts i<,. which was made and communicated to the Churches before 
 this EpifUe was xvrit, as may be feen A^s 1 6. 4. much lefs was this of Titus of any force to 
 prove that St. Paul was a true A poflle, if that were what he was here labouring to juilifie. 
 But confidering his Aim here to be the clearing himfelf from a Report that he preached up 
 Circnmci(ion,therej^ could be nothing more to his purpofethan this Iniknce oCTitus, whom, 
 uncircumcifed as he was, he took with him to ^eruptlem; uncircumcifed he kept with him 
 there, and uncircumcifed he took him back with him when he rcturn'd. This was a ftrong 
 and pertinent Inltance to perfuade the Galatians, that the Report of his preaching Circumci- 
 £on was a meer Afperfion. 
 
 4 {b) Oil I, Neither, in the ji Verre,according toTroprietyof Speech ought to haveaNiv 
 to anfvver it, which is the ei\ nor here ; which (b taken anfwers the Propriety of the Greek, 
 and very much clears the Senfe ; « J J T't®*- Wj-xotc&w n'JJ tif$s S^i ^'^a/^'* Neither v>K Ti- 
 tus compelled; nor did we yield to them a moment. ~ 
 
 (cj Tn ■(jwWf. bySub]e[lim. The Point thofe falfe Brethren contended for was. That 
 the Law! of Mo/w was to be ke^ t, fee ^fli i<;. <;. St. ;><»«/, who on other Occafions was fo ^^ 
 fomplaifant, that to the Jens he became as a jew, to thofe under the Law as under the Law^ 
 
 (fee I Cor. 9. i ; 22.) yet when Subjeaion to the Law was claimed as due in any cafe, he | 
 
 would not yield the leaft matter ; this 1 take to be his meaning of «JJ «'E,af/J5u T>T-csr!Ta>ir,^ 
 for where compliance was defired of him upon the account of Expedience,andnot ot Subjeftion 
 to the Law, we do not find him ftiff and inflexible; as may be (ten Alls 21. 18— 26. which 
 was after the writingof this Epil^le. 
 
 (ij Bonding. What this Bondage was, ieeA^t \<,. I. <, 10. 
 
 V. CC'do 
 
 Truth 
 
i<J GALATIANS. 
 
 Cb«^ If. 
 
 "^^^ PARAPHRASE, TEXT. 
 
 Truth ((f) of the Gofpel might remain (/) among 'o'' *" ^o"'* ti^at the 
 
 6. you. But as for thofe^^) who were really Men [^-ght "lontin'e ^wUh 
 
 C^J of Eminency and Value, wh.it they were you. But ot thefe, who 
 
 heretofore it matters not at all tome, God ac- '"^'1^ '° ^^ fomewhat, 
 
 , ,. r r «* 1. Cwhatfocver they were, 
 
 <:eptsnot tliercrfonorany Man, butcommuni- it maketh no matter to 
 
 1^ T E S. 
 
 15 <e) The Truth of the G off el. By it he means here the Doftrine of Freedom trora the Law, 
 and fo he calls it agsin, ver. 14. andfifi. 3. i. & 4. 19. 
 
 (f) Might remain amcng you. Here he tells the Reafon himfelf why he yielded rot to 
 thole Judai7.ing falle Brethren : It was that the true Doftrine which he had preach'd to the 
 Centilrs, of their Freedom from the Law, might lland firm. A convintirg Argument to 
 the Galatiins that he preached not Circumcilion. 
 
 4, 1;. And that, to whom. There appears a manifeft difficulty in thefe two Verfes, which 
 has been obferved by moft Interpreters, and is by feveral afcribed to a Redundancy, which 
 fonie place in ^1, in the beginning of ver, 4. and others to o'^ in the beginning of ver. 5. 
 The relation between b'J 6 ver. 3. and kJ 1 ver. <;. methinks puts an calie end to the Doubt,by 
 ihewing St. Vaul's Senfe to be, that he «e/j/ifr circumcifed Titm, «fr yielded in the leaft 
 to the talfe Brethren ; he having told the Galatians, that upon his laying before the Men of 
 iroll Authorit)' in the Church at Jerufalem the Doftrine which lie preached, Titui was not 
 circumcifed ; he, as a farther Proof of his not preaching Circumcifion, tells them how he 
 txrried it towards the falfe Brethren, whofe Defign it was to bring the convert Gentiles into 
 HyM^jeS/o" to the Law. And, ot Moreover (for fo Jt often fignilies; fiys he in regard to the 
 falfe Brethren, &.C. which way of entrance on the matter would not admit of kJs after itto 
 anfvver ail ver, 3. which was already writ, but without o'f the Negation muft have been ex- 
 prelled by ax, as any one will perceive who attentively reads the Greek Original. And thus 
 o's-may be allow'd for an Hebrew Pleonafm, and the reafon of it to be the preventing the 
 former Jiftoftand alone to the diliurbance of the Senfe. 
 
 (J (g) He that con iders the beginning of this Verfe, ijio •} tJv i'ojcKiTiiiv, with regard to 
 the Ai« i TsV t<Aj ai ixifsf, in the beginning of the 4th Verfe, will ealily be induced by the 
 Greek Idiom to conclude, that the Author by thefe beginnings, intimates a plain diflinfti- 
 un ot the matter feparatelv treated of, in what follows each ol them (vi^.j what pafted be- 
 tween the ialfe Brethren and him, contained in ver. 4, Si s- ^''''i what paffed between the 
 
 Chiefof the Brethren and him, contained i/er. 6 10. And therefore fome (and I think 
 
 with reafon; introduce tlm Verfe with thefe words, Tbm rve behaved our felves towards the 
 falfe Brethren : But, &c. 
 
 \h) T'^y ioy.!itTavcUa.i Ti, our Tranflation renders, who feemedto be fomewhat, which how. 
 ever it may anl'wer the Words, yet to an Engtijh Ear it carries a diminifliing and ironical 
 Senfe, contrary to the me.ining of the Apoflle, who fpeaks here of thofe for whom he had a 
 real Ll^tem, and were truly of the (irft Rank ; for it is plain by what tollows, that he means 
 Feter, James and John. Bellties, cj ohkits,- being taken in a good Senfe, ver. 2. and tran- 
 iisted, th fe (if Reputation, the fame Expreflion (liould have been kept to in rendring ver. 6, 
 and 3. where the fame Term occurs again three times, and may be prefumed in the fame 
 Senfe that it was at firii ufed in, ver, 2. 
 
 cates 
 
GALATIJNS. 
 
 TEXT. PARAPHRASE. 
 
 me : God accepteth no 
 man's perion) for they who 
 feemedioie fomerohat, in 
 conference added nothing 
 to me. But contrnriwife, 
 when they faw that the 
 Gofpel of the uncircumci- 
 lion was committed unto 
 me , as the Gofpel of 
 tlie circumcifion was 
 unto Peter, (For he that 
 
 cates the Gofpel to whom he pleafes (?J, as he 
 has done to me by Revelation, without their 
 help ^ for ill their Conference with me they ad- 
 ded nothing to me, they taught me nothing 
 new, nor that Chrifl had taught me before, nor 
 had they any thing toobje6l agaiiifl what I prea- 
 ched to the Gentiles. But on the contrary, 
 C^J J time s^ Peter and JoLtiy who \>' re of Repu- 
 tation, and juftly efteem'd to be Pill.iis, percei- 
 ving that the Gofpel which was to be preached 
 to the Gentiles., was committed to me, as that 
 which was to be preach'd to the jfervs ^ was com- 
 
 NOTES. 
 
 (i) Every hody fees that there is fomething to be fupplied to make up the Senfe ; moll 
 Commentators that I have feen add thefe Words ; / learned nothing. But then that enervates 
 the Reafon that follow;; ; For in conference they added ndhiiig to me ; giving the fame thing 
 as a Reafon for it ielf, and making St. Paul talk thus ; / learnt nothing if them ; for they 
 taught me nothing. But it is very good reafoning, and fuited to his purpofe, that it was 
 nothing at all to him, how much thofc great Men were ibrmerly in ChriIVs Favour : This 
 hinder'd not but that God who was no Refpefter of Perfons, might reveal the Gofpel to 
 him alfo ; as 'twas evident he had done, and that in its full Perfeftion. For thofe great Men, 
 the moll eminentof the ApolHes had nothing to add to it or except againll it. This was pro. 
 per to perfiiade the Gatatians, that he no where in his preaching receded from that Doiftrine 
 of Freedom from the Law,which he had preached to them ; and was fatisfied it was the truth, 
 
 the Difliculty is removed ; and St. Paul having in the foregoing Verfe ended the Narrative 
 of his Deportment towards the Falfe Brethren, he here begins an Account of what palled 
 between him and the Chief of the Apoftlcs. 
 
 7 (it) Peter, James znd John, who 'tis manifeft by ner. 9. are the Perfons here fpoken of, 
 feem of all the Apoftles to have been moft in El>eem and Favour with their Mailer during 
 his Converfation with them on Earth. See Mark i^. ^jy. & 9. 2. & i 4. 33. " But yet that 
 " fays St. Paul, is of no moment now to me. The Gofpel which I preach, and which God 
 " who is no Refpefter of Perfons, has been pleated to commit to me by ijnmediate Reveh- 
 »' lion, is not the lefs true, nor is there any reafon for mc to recede from 'it in a Tittle. For 
 " thefe Men of the firll Rank could find nothing to add, alter, or gainfay in it. This is fui- 
 table to St. Paul's Delign here, to let the Galatians fee that as he in his Carriage had never 
 favour'd Circumcilion, lb neither had he any rc.ifon by preaching Circumcifion to forfake 
 the Dovtrine of Liberty from the Law ; which he had preached 10 them as a part of that 
 Gofpel which he had received by Revelation. 
 
 mit- 
 
i8 
 
 CTiap. IT. 
 
 GALATIANS. 
 
 PARAPFIRASE. TEXT. 
 
 8. 
 
 10. 
 
 II. 
 
 wrought effeiftually in Pe- g 
 ter to the apolllefliip of the 
 circumcilion, the fame was 
 mighty in me towards the 
 G(rn»//f^}.And when James, g 
 Cephas, and John, who 
 fccmed to be pillars, per- 
 ceived the grace that was 
 given unto me, they gave 
 to me and Barnabas the 
 right hands ot fcllowlhip ; 
 that we fliould go unto the 
 heathen, and they unto the 
 circumcilion. Only the) jq 
 would that we /liould re- 
 member the poor ; the fame 
 which I alfo was forward 
 to do. But when Peter was n 
 
 mitted to Peter. (For he that had wroup;ht 
 powerfully f /Jin Peter to his executing theOffice 
 of ;in Apoftle to the Jeivs, had alfo v.rought 
 powerfully in me in my Application and Apoftjc- 
 fliip, to the Gentiles). And knowing (^rii) the Fa- 
 vour that was bellowed on me, gave me and Bar- 
 fi.zl'as the right Hand fw) of Fellow fliip,that we 
 fliould preach the Gofpel to the Gentiles^nnd they 
 to the Children of Ifrael. All that they propofed 
 was, that wefhonld remember to make Collecti- 
 ons among the Gentiles for the poor Chriftians 
 of 'JtiJea,v,'hkh was a thing that of my felf 1 was 
 forward to do. But when Peter came to Antioch 
 I openly oppofed (p) him to his Face. For indeed 
 
 he 
 Is' OT E S. 
 
 8 0) 'Evsfj-KtTijif, working in, may be underftood here to fignife both the Operation of the 
 Spirit upon the Mind of St. Peter and St. Paul, in fending them, the one to the ^cws the o- 
 ther to the Gentiles ; and alfo the Holy Gholl beftowed on tlieni, whereby they were enabled 
 to do Miracles tor the Confirmation of their DoArine. In neither of which St. Pa«/ as he 
 Ihews, was inferior ; and lb had as Authentick a Seal of his Miflton and Doftrine. ' 
 
 1} im) Kou and, copaUt.es yiiyns knowing, in this Verfe, with I'io'iTef/ee/W ve'r. 7. and 
 makes Ijothof them to agree with the Nominative Cafe to the Verb eloAavfavc, which is 
 no other but James, Cephas and John ; and fo juftifies my transferring thofe N.imes to ver. 7. 
 }or the more ealie Conftruftion and LJnderftanding of the Text; tho' St. Pau/ defers the na- 
 ming of them till he is, as it were, againll bis Will forced to it before the end ofliisDifcourfe 
 
 (n) The giving the right Hand was a Symbol amongli the Jews, as well as other Nati- 
 ons, of Accord, and admitting Men into Fellowfhip. 
 
 II (0)1 ifpofed. him- From this Oppofition to St. Peter, which they fuppofe to be before 
 the Council at Jerufalem 5 fbme would have it that this Epilfle to the Calatians was writ before 
 that Council ; as if what was done before the Council could not be mentioned in a Letter writ 
 i'";er the Council. They alfo contend, that this Journey mentioned hereby St. P<ja; was not 
 that wherein he and Barnatas went up to that Council to Jerufalem, but that mentioned j^Ss 
 11.30. but this with as little Ground as the former. The flrongefi Rcalbntliey bring is that 
 if this Jciurney had been to the Counci!,and this Letter after that Council, St. Paul would not 
 certainly have omitted to have mentioned to the Galatians that Decree. To which I An- 
 fwcr. !_/?, Tl)c mention of it was fuperfluous, for they had it already' ice jids jg. 4. 2^/y 
 The mentioning Of it was impertinent to the defign of St. Paul's Narrative here : For it is 
 plain that his aim in what he relates here of himfelf and his pafl A<ftions, isto/Iiew that 
 baving received the Gofpel from Chrift by immediate Revelation, he had all along Preach- 
 ed that and nothing but that every where ; fo that he could not be fuppofed to havePreach- 
 ed Circumcilion, or by his Carriage to have (hewn any Subje<ftion to the Law. All the 
 whole Narrative following being to make good what he fays Ch. i. n. That the Gofpel 
 vfhich he Preached was not accommodated to the humouring of Men ; nor did he feek to 
 
 pleafe 
 
GALATIANS. 
 
 TEXT. PARAPHRASE. 
 
 19 
 
 Chap, ir- 
 
 12 
 
 he was to be blamed. For he converfed there 12, 
 familiarly with the Gentiles, and eat with them 
 till feme Jexvs came thither from 7^w^j-,thenhe 
 withdrew and feparated from the Gentiles, for 
 fearof thofewho wereoftheCircumcifion: And 15. 
 the reft of the Jews joined alfo with him in this 
 Hypocrifie,infomuch that Barnabas himfelf was 
 carried avvay with the Stream, and diffembled as 
 they did. But when I faw they conformed not j^. 
 their Condud to the Truth (p) oftheGofpel, 
 I faid unto Peter before them all : If thou being 
 a Jew takeft the liberty fometimes to live after 
 the manner of the Gentiles^ not keeping to thofe 
 Rules which the Jews obferve, why doeft thou 
 conftrain the Gentiles to conform themfelves to 
 the Rites, and manner oflivingof the J^te'^i? We 
 who are by (q) Nature Jews, born under the In- 1 5, 
 ftrudion and Guidance of the Law, God's pecu- 
 liar People, and not of the unclean and profli- 
 gate Race of the Gentiles, abandoned to Sin and 
 Death. Knowing that a Man cannot be juftifi- iS. 
 ed by the Deeds of the Law, butfolely by Faith 
 in Jefus Chrift, even we have put our felves up- 
 on believing on him, and imbraced the profeflion 
 of the Gofpel for the attainment of Juftificatioa 
 
 NOTES. 
 
 pkafe the ^ens (who are the Men here meant) in what he taught. Taking this to be liis 
 aim, wc ftiall find the whole Account he gives of himfcir, from that n v. oCCh.i. to the 
 end of this 2d, to be very clear and eaile, and very proper to invalidate the Report of his 
 preaching Circumcifion. 
 
 14 (p) 'AM^S>«a 1? ^uttfj-fA^, Tk Truth cf the Gofpel is put here for that freedom from the 
 Law of Mofes, which was a part of the true Doarine of the Gofpel. For it was in nothing 
 elfe but their undue and timorous obferving fome of ihe Mcfaical Rites, that St. Pa«/ here 
 blames St. Peter, and the other Judaizing Converts it Antioch. In this Scnfe heufcs the 
 word Trutfc, all along thro' this EpilUe, as C/;. 1 1. 5, l+. & 3. i. & 5. 7. inlilUng on it, that 
 this Doftrine of freedom from the Law, was the true Gofpel. 
 
 T'j (^) ^vaii'laicuoi, Jews by 'Nature. What the y^w thought of thcmfelves in contra- 
 diftinftion to the Centiks, See Rom. 2. i?, 23. 
 
 C 3 by 
 
 come to Antiocb, I with- 
 flood him to the face, be- 
 caufe he was to be blamed. 
 For before that certain 
 came from J:imes, he did 
 eat with the Gentiles : but 
 when they were come, he 
 withdrew, and feparated 
 himfelf, fearing them 
 which were of the circum- 
 , cifion. And the other 
 
 ^Jews diffembled likewife 
 with him ; infomuch that 
 Barnabas alfo was carried 
 away with their diffimu- 
 
 '*lation. But when I faw 
 that they walked not up- 
 rightly, according to the 
 truth of the gofpel, I faid 
 unto Peter before them all, 
 If thou, being a Jew, liv- 
 efl after the manner of 
 Gentiles, and not as do 
 the Jews, why compelleil 
 thou the Gentiles to live 
 as do the Jews ? We who 
 'are Jews by nature, and 
 not finners of the Gentiles, 
 
 ^Knowing that a man is 
 not julHhed by the 
 works of the law, but by 
 the faith of Jefus Chrifl, 
 even we have believed 
 
 lat 
 
20 
 
 Chip. II. 
 
 G ALATIANS. 
 
 PARAPHRASE. TEXT. 
 
 *7. 
 
 ^18. 
 
 19. 
 
 in JeHis Chrifl ; that we 
 might be julHfied by the 
 faith of Chrift, and not 
 by the works ol the law : 
 for by the works of the 
 law rtiall no fiefli be 
 juftified. But it while 17 
 we jt'ck to be jultified 
 by Chrift, we our lelves 
 alio are fbund finnerSj 
 is therefore Chrift the 
 niinifter of fin ? God 
 forbid. For if I build 18 
 again the things which 
 I deftroyed, I make my 
 felf a trapfgreffour. For '9 
 f through the law am 
 dead to the law^ that 
 
 by Faith in Chrift, and not by the Works of the 
 Law : But if we feck to be juRified in Chrift, 
 even we our fclves alfo are found unjuftified Sin- 
 ners (rj, (for fuchare all thofe who are under the 
 Law, which admits of no Remifiloii nor Juftifi. 
 cition) is Chrid therefore the Minilter of Sin } 
 Is the Difpenfation by him a Difpenfation of Sin, 
 and not of Righteoufnefs ? Did he come into 
 the World, that thofe who beheve in him fhould 
 flili remain Sinners, i. e. under the Guilt of 
 their Sins, without the benefit of Juftification.> 
 By no means. And yet certain it is, if I (jj who 
 quitted the Law, to put my felf under the Go- 
 fpel, put my felf again ui;dcr the Law, I m-ike 
 my felf a I'ranforclTor, I re- affume again the 
 Guilt of all my Tranfgreffions : which by the 
 Terms of that Covenant of Works, I cannot be 
 juftified from. For by the it) tenor of the Law 
 it felf, I by Faith in Chrift am difcharged (u) 
 
 NOTES. 
 
 17 (r) Sinners. Thefe who are under the Law, having once TranfgrelTed, remain al- 
 ways Sinners unalterably fo in the Eye of the Law; which excludes all from Jultification. 
 The Apoftle in this pLice .irgues thus; " We ^ews, who are by birth God's Holy Peo- 
 " pie, and not as the profligate Gentiles, ahandon'd to all manner of pollution and unclean- 
 *' nefs, not being nevertlielefs able to attain Righteoufnefs by the deeds of the Law, have 
 " believed in Chrill, that we might be juftified by Faith in him. But if even we who have 
 " betaken our felves to Chrift for JulHhcation, are our felves found to be iinju!lified Sirrers, 
 " liable ftill to Wrath, as alfo under the Law, to which we fubjeft our felves ; what deli- 
 " verance have we from Sin by Chril^ ? None at all : We are as much concluded under Sin 
 " and Guilt, as if we did not believe in him. So that by joyning him and the Law to- 
 " eether for Juftification, we fhut our felves out from Juttification, which cannot be had 
 " under the Law, and make Chrift the Minilter of Sin, and not of Juftihcation, which 
 «' God forbid 
 
 18 (s) Whether this be a part of what St. Paul faid to St. Peter, or whether it he addref- 
 fed to tiie Galatians, St. Paul, by fpeaking in his own Name plainly declares, that if he 
 fets up the Law again, he muft neceffaril,' be an Offender; whereby he ftrongly inlinuates 
 to thj O iliiians, that he was no Promoter of Circumcifion, efpecially when what he fays, 
 Ch. 5. 'i \- is added to it. 
 
 19 it) By the tenor of the Lav) 't felf. See Rotn. 3. 21. Gal 3. 24, 2<;. & 4. 21, CJc. 
 
 («) Being difchargei from the Law, St. Paui exprefles by Vead. 10 the Law, compare Rom. 
 <. 14. with 7. 4. 
 
 from 
 
 1 
 
G AL ATI ANS. 
 
 T EXT. PARAPHRASE. 
 
 I might live unto God. I 
 •<loam crucified with Chrift: 
 Nevertheleis I live ; yet 
 not I, but Chrifl liveth in 
 me : and the life which I 
 now live in the fie(h, I live 
 by the faith oFthe Son of 
 God, who loved me, and 
 21 g^^^ himfelf for me. 1 do 
 not fruftrate the grace of 
 God: for if righteoufnefs 
 come by the law ; then 
 Chrift is dead in vain. 
 
 from the Law thst I might be appropriated (n>) 
 to God, and live acceptably to him in his King- 
 dom which he has now fet up under his Son. I 
 a Member of Chrifl's Body am crucified (a-) with 
 him, but tho' I am thereby Dead to the Law, I 
 neverthelefs Jive, yet not I but Chrifl: Jiveth in 
 me, i. e. the Life which I now live in the Flefii, 
 is upon no other Principle, nor under nny other 
 Law, but that of Faith in the Son of God (^), 
 who loved me, and gave himfelf for me. And 
 in fo doing I avoid fruftrating the Grace of God, 
 Laccept of the Grace (s:-) andForgivenefsofGod, 
 as it is offered through Faith in Chrift in the 
 Gofpel : But if I fubjed my fclf to the Law, as 
 ftill in force under the Gofpel, I do in effed fru- 
 ftrate Grace. For if Righteoufnefs be to be had 
 by the Law, then Chrift died to no purpofe, 
 there was no need of it (a). 
 
 NOTES. 
 
 (to) Live 10 God. What St. Paw/ fays here, feems to imply, that livingunder the Law, 
 was to Tve rot .icceptablv to God ; a itrange Docftrine certainly to the ^ews, and yet it was 
 true now under the Gofpel. For God having put his Kingdom in this World wholly under 
 his Son, when he rnifed him from the dead, all who after that would be his People in his 
 Kingdom, were tu live by no other Law, but the Gofpel, which was now the Law of his 
 Kingdom. And hence we fee God caft off the ^ems, becaufe Ricking to their old Conftitu- 
 tion, they would not have this Man reign over them : So that what St. Paul fays here, is in 
 effeft this. " By believing in Chrift, I am difcharg'd from the Mofaical Law, that I may 
 «' wholly conform my felf to the Rule of the Gofpel which is now the Law, which muft be 
 *' owned and obferved by all thofe w no, as God's People, will live acceptably to him'. This 
 I think isviliblyhis meaning, though tlie acculloming himfelf to Antithefes may poflibly be 
 the rcafon why, after h.iving faid, J am dead to the £arv, he exprefles his putting himfelf 
 under the Gofpei by Living to God. 
 
 20 fx) Crucified with Chrifl, See this explain'd Row.7. 4. and 6.2 14, 
 
 (y) i.e. The whole management of my felf is conformable to the Doftrine of the Gofpel 
 of Juflit^cation :n Chrift alone, and not by the Deeds of the Law. 1 his and the former Vcrie 
 feems to be fpoken in oppofition to St. Peters owning a Subjedion to the Law ofMofes, by his 
 Walking mentioned v. 14. 
 
 21 ix) Grace of God, See Ch.1. 6,7. to which this feems here oppofed. 
 
 («) In vain. Read this explain'd in St. Pai^rs own Words, Ch. 5.3. - ■•6. 
 
 20. 
 
 21, 
 
 SECT, 
 
02 
 
 Chap, III. 
 
 GALATIANS. 
 SECT. III. 
 
 CHAP. III. I — 5. 
 
 CO N T E N T S. 
 
 I. 
 
 .2. 
 2. 
 
 BY the Account St. Paid has given of himfelf in the foregoing Se- 
 dion, the Gdattans being furnifhed with Evidence fufficientto 
 clear him in their Minds from the Report of his preaching Gircuracifi- 
 on, he comes now, the way being thus open'd, diredlly to oppofe their 
 being circumcifed, and fubjecling themfelves to the Law. The firft 
 Argument he ufes is, that they received the Holy Ghoft,and the Gifts 
 of Miracles by the Gofpei, and not by the Law. 
 
 TEXT, 
 
 OFooliffi Galatians , 
 who hath bewitched 
 you, that you (hould not 
 obey the truth , before 
 whofe eyes Jefus Chrift 
 hath been evidently let 
 forth, crucified among you ? 
 This only would I learn 
 of you , Received ye 
 the Spirit by the works 
 of the law , or by the 
 hearing of faith ? Are 
 ye fo fooliih ? Having 
 
 TARAPHRASE. 
 
 OYefoolifiiG^tei^nj,whohathcaftaMifl:be- 
 fore your Eyes, that you fhould not keep to 
 the Truth {b) of the Gofpei, you to whom the Suf- 
 ferings and Death of Chrift {c) upon the Crofs, 
 hath been by me fo lively represented, as if it had 
 been actually done in your fight > This one thing 
 I defire to know of you, did you receive the mira- 
 culous Gifts of the Spirit, by the Works of the 
 Law, or by the Gofpei preach'd to you ? Have 
 you fo little Underftanding,that having begun in 
 the Reception of the Spiritual Doftrine of the 
 Gofpei, you hope to be advanc'd to higher degrees 
 
 NOTES. 
 
 1 (i) Obey the Truth, i. c Stand faft in the Liberty of the Gofpei, Truth being ufed intliis 
 Epiftleas v/e have already noted,C/j. 2. 14. for the Doftrine of being free from the Law, which 
 St. Paul had delivered to th?m. The Reafon whereof he gives Ck. 5 3 5. 
 
 (c) St. Paul mentions nothing to them here but Chrijf Crucified, as knowing that when for- 
 jnerly he had preached Chrift crucified to them, he had /hewn them, that by Chrift's Death 
 on the Crofs, Believers were fct free firom the Law, and the Covenant of Works was remo- 
 ved to make way for that of Grace. This we may find him inculcating to his other Gentile 
 Converts. See Eph. 2. !■;, 16. Col. 1. 14, ao. And accordingly he tells the Galatians, Ch. 5. 
 2,4. that if by Circumcifion they put themfelves under the Law, they were fallen from 
 Grace and Chrift fliould profit them nothing at all. Things which they are fuppofed to un- 
 derftand at his Writing to them. 
 
 of 
 
GALATIANS. 
 
 TEXT. PARAPHRASE. 
 
 begun in the fpirit, are ye 
 now made perfeft by the 
 flefh ? Have ye fuffered fo 
 many things in vain ? If it 
 be yet in vain. He there- 
 fore that miniftreth to you 
 the Spirit, and worketh 
 miracles among you, doth 
 he it by the works of the 
 law, or by the hearing of 
 faith ? 
 
 nf Perfeftion, nnd to be compleated by the 
 Law (d) } Have you fuffered fo many things in 
 vain, if at leaft you will render it in vain, by fal- 
 ling off from the Profeffion of the pure and un- 
 corrupted Dodrine of the Gofpel, and Apoflafi- 
 fing to Judaifm? The Gifts of the Holy Ghoft that 
 have been conferr'd upon you, have they not been 
 conferred on you asChriftians,profeffing Faith m 
 Jefus Chrift-, and not as Obfervers of the Lrw ? 
 And hath not he (e) who h.ith convey'd thefe 
 Gifts to you, and done Miracles amongft you, 
 done it as a Preacher and ProfcfTor of the Gofpel, 
 the jFifipj who ftick in the Law of Mofes^ being, 
 not able by virtue of that to do any fuch thing ? 
 
 NOTES. 
 
 3 (d) It is a way of fpeaking very familiar to St, Paul, in oppofing the Law and the Go- 
 fpel, to call the Law fkjh, and the Gofpel Spirit. The Reafon whereof is very plain to any 
 one converfant in his Epiftles. 
 
 5 (e) He. The Perfon meant here by o iirv^^yteii hi that minifireth, and Ci. i. 6. by 
 o xttAvVctf, he that called, is plainly St. Paul himleU, though out of Modefty he declines na- 
 ming himfelf; 
 
 SECT. IV. 
 
 CHAP. III. 6-— 18. 
 
 CONTENTS. 
 
 HIS next Argument againfl Circumcifion and Subjedion to the 
 Law, is, that the Children of Abraham^ entitled to the Inhe- 
 ritance and Bkfling promifed to Abraham and his Seed, are fo by Faith, 
 and not by being under the Law, which brings a Curfe a^on thofe 
 who are under it. 
 
 But 
 
24 
 C p. I IT. 
 
 GALATIANS. 
 
 PARAPHRASE. T E XT. 
 
 6' "But to proceed. As Ah abarn believed in God, 
 and it was accounted to him for Righteoufnefs^ So 
 
 7. know ye, that thofe who are of Faith, i. <f. who 
 rely upon God and his Pronnfes of Grace, and not 
 upon their own Performances, they are the Chil- 
 dren of Ahrciham who fliall inherit, and this is 
 
 8. plain in the Scripture, For it being in the pur- 
 pofe of God to juftifie the Gentiles by Faith, he 
 gave Abraham a Fore-knowledge of the Cofpel in 
 thefe word?: (/)/« thee all the Natiotis of the Earth 
 
 9. /b a S b e /? I ej[/ed. So th^t they who are of(^)Faithare 
 
 bJeffed (hj with Abraham, who believed: But as 
 
 .10. many as are of the Works of the Law are under 
 
 the (Jo) Curfc : For it is written (i), Cnrfedis every 
 
 one who remaineth not in all things which arewrit- 
 
 11. eninthe Bookofthe Law to do'em.'^\x\.x\vA.l no Man 
 is^uflihedby the Law in thefightof God, is evi- 
 
 12. deui,forthejufl (liall live bj> faith iky. Bat the Law 
 fays not fo, the Law gives not Life to thofe who 
 believe (/):but the Rule of the Law is,^,? thatJoth 
 
 35. themfljalllivL' in thern(m).Qh.n^ hath redeemed us 
 from the Cuife of the Law, being tnade a Curfe 
 for us.For it is written (n) Citrfed is every one that 
 
 ?!^. han^eih on a 3>i?^.That the Blefling (o)promiftd 
 
 NOTES. 
 
 Even as Abraham believed 
 God, and it was accoun- 
 ted to him for righteouf- 
 nels. Know )e therefore, 7 
 that they which are of 
 Faith, the fame are the 
 Children of Abraham. 
 And the Scripture forefee- 8 
 ing that God would jufti- 
 fie the Heathen through 
 faith, preached betore the 
 gofpel unto Abraham, fay- 
 ing, In thee fliall all nati- 
 ons be ble/Ied. So then 9 
 they which be of faith are 
 blefied with faitlUul -Vbra. 
 ham. For as many as are lO 
 of the works of the law, are 
 under the curfe : for it is 
 written , curfed is every 
 one that continueth not in 
 all things which are writ- 
 ten in the book of the law 
 to do them. But that no n 
 man is juftified by the law 
 in the light of God, it is e- 
 vident: for the juft fjiall 
 live by faith. And the law jj 
 is not of faith , but, The 
 man that doth them fliall 
 live in them. Chrift 
 
 hath redeemed us from 
 
 la 
 
 8 (f) Gen. 12. j. 
 
 9, 10 (g; Of Faith, diTiA of the WorliS of the l.a-m. 
 as the genuine Polkrity of Abraham, Heirs of the 
 
 {h) Bkfjii, and under the Curfe. Heie again there is another Vivifcn (viz.) into the 
 
 Spoken as of two Races of Men, the one 
 Promife; the other not. 
 
 Uleffei, and thofe under the Curfe ; whereby is meant fuch as are in a Stati' of Lite, or accep- 
 tance with God ; or fuch as are cvpofed to his Wrath, and to Death. See Vcttt. 30. 19. 
 JO fO Written Deut. 27.26. 
 
 11 a) Iiab.2.^. 
 
 12 (I) See jiBs 13. 39. 
 
 13 (n) Deut. 21. 7->,- 
 
 14. io) Blefftng. That Blefling, v. 8, 9, 14. Judilication, v. 1 1 ' Righteoufnefs, v. 21. 
 Life, i;. 11,12, 21. Inheritance, t;. i 8. Being the Children of God; v. 26. areineffeftall 
 the fame on the one fide: And the Curfe, v. 1 3. the direft contrary on the other fide ; (o plain 
 in5t. Vaul's Difcourfe here, that no body who reads it with the leail attention will be in any 
 -doubt about it. 
 
 10 
 
GALAT IJNS. 
 
 TEXT. PARAFHRASE. 
 
 25 
 
 ch, iir. 
 
 to Abraham might come on the Gentiles throUj*h 
 Jefus Chrift ^ that we who are Chriftians might, 
 beJicving,Tecei\ ethe Spirit that was promis'd (/?). 
 Brethren, this is a known and allowed Rule in 
 humane Affairs, that a Promife or Compad, thu* 
 it be barely a Man's Covenant, yet if it be once 
 ratified, fo it muft ftand, no Body cnn render it 
 void,or make any Alteration in it. Nowto^^^^-tf- 
 ham and his Seed were the Fromifes made. God 
 doth not fay,<»«^^o S<rtfd'j(^),as if he fpoke of more 
 Seeds than one, that were entitled to the Proiuife 
 upon different accounts, but only of one fort of 
 Men, who upon one fole account were that Seed 
 of>^^r/2jb<iw which was alone meant and concerned 
 in the Promife^ fo ih^x. unto thy Seed {r).,<it^\gu''dL 
 Chrift, and his myfticai Body (j), I e, 1 hofethat 
 become Membersofhim by Faith.This therefore 
 I fay, that the Law which was not till 430 Years 
 after, cannot difsnnul the Covenant that was long 
 before made and ratified to Chrill by God, fo as 
 
 NOTES, 
 
 (p) Promifed. St. Paul's Argument to convince the Cahiians, that they ought not to be 
 Circumcifed, or fubmit to the Law, from their having received the Spirit from him, upon 
 tbeir having received the Gofpel which he preached to them, v. a, and ^. iknds thus j The 
 Bleffine promifed to Abraham, and to his Seed, was wholly upon the account ot Faith, v. 7 . 
 There were not different Seeds who fhould inherit the Promife; The one by the Works of 
 the Law, and the other by Faith. For there was but one Seed, which was Chrirt, v. 16. 
 and thofe' who fliould claim in and under him by Faith. Among thofe there was no diftin- 
 Aion of ?ew and Gentile. They, and they only who believ'd, were all one and the fame 
 true Seed of Abrabaftty and Heirs according to the Promife, «. 28, 29. And therefore thft 
 Promife made to the People of God, of giving them the Spirit under the Gofpel, was per- 
 formed only to thofe who believed in Chrift : A clear Evidence that it was not by putting 
 themfeWes under the Law, but ^v Faith in Jefus Chrift, that they were the People of God, 
 and Heirs of the Promife. ^ , . „ ,. .,., u .. , — 
 
 16 (<t) AidtoSeeds. By Seeds St. Ptfai here vifibly means the iuxarJuaif, Tliofe of Faith i 
 
 and the 01 SE. ii7<->* "V". ^H' "f ''" .^'"'*' "/ '** ^f "' 'P"''^" °' *^^'> »'• 9, 10. A» tw« 
 iiftinft Seeds, or Defendants claiming from Abraham. 
 
 {r) And t3 th Seed. See Gen. ia.7. Repeated again in the following Chapters. 
 
 O) Afy/iical Body, See v. 27. 
 
 D III 
 
 theftirfeof the law, being 
 made a curfe for us : for it 
 is written, Curled is every 
 one thathangeth on a tree: 
 
 ** That the blelTing of Abra- 
 ham might come on the 
 Gentiles through Jefus 
 Chrift ; that we might re- 
 ceive the promife of the 
 
 *5 Spirit through faith. Bre- 
 thren, I fpeak after the 
 manner of men ; Though 
 it be but a man's cove- 
 nant, yet if it be confir- 
 ^ med, no man difannulleth 
 
 * or addeth thereto. Now to 
 Abraham and his feed 
 were the promifes made. 
 He faith not, And to 
 feeds, as of many ; but 
 as of one. And to thy 
 feed , which is Chrifl. 
 
 «7 And this I fay, that the 
 covenant that was con- 
 firmed before of God 
 in Chrift, the law which 
 
 15. 
 
 l5. 
 
 17. 
 
25 
 
 Ch. 111. 
 
 GALATI ANS. 
 
 PARAPHRASE. TEXT. 
 
 to fet afide the Promife. For if the Right to the 
 Inheritance be from the Works of the Law, it is 
 plain that it is not Founded in the Prcinife to 
 Abraham^ as certainly it is. For the Inheritance 
 was a Donation and Free Gift of God, fettled 
 on Abraham and his Seed by Promife. 
 
 was four hundred and thir- 
 ty years after, cannot dif- 
 annul, that it /l.Ould make 
 the promife of" none effect. 
 
 1 8. 
 
 19. 
 
 SECT. V. 
 
 CHAP. III. 19-.. 
 
 CONTENTS. 
 
 ■25. 
 
 IN Anfwer to this Objedion, To what then ferveth thg Law ^ He 
 fhews that the Lviw was not contrary to the Promife 5 But fince 
 all Men were Guilty of TranfgrelTjon, v. 77. the Law was added to 
 {hew the IfraelHes the Fruit and inevitable Confequence of their Sin, 
 and thereby the neceflity of betaking themfelves to Chrift : Bar as 
 foonasMen have received Chrift, they have attained the end of the 
 Law, and fo are no longer under it. 1 his is a farther Argument 
 againft Circumcifion. 
 
 If the Blefling and Inheritance be fettled on A- I'or if the inheritance be of ig 
 braham^^n^ Believers,asafreeGiftbypromife,and f,l^Z\ ^J\^:aZV^ 
 was not to be obtained by the deeds of the Law, 
 to what pyrpofe then was the Law? Ii was added, 
 becaufe the Ifraelites, the Pofterity of Abraham, 
 were TranfgrefTors (0, as well as otb r Men, to 
 fhew them their Sins, and the Punilbmci^t and 
 Death they incurred by them, till Chrift fliould 
 
 NOTES. 
 
 ig (t) Thatthis is the meaning of, iw«a/"f(>/ri'an/^rf^fl«,the following partofthfsSeftion 
 ftews, wherein St. Taul argues to this piirpofe . yUe^evis were Sinners as well as other Men, 
 ■v. 22. TbeLawdenouncingDeathtoallSirtnrrs, could f.ivenone^ v. 21. but was thereby ufe. 
 ful to bring Men to Chrift, that they might be jullified by Paith, w. z^. 5ee Cb. 2. 15, 16. 
 
 come. 
 
 to Abraham by promife. 
 Wherefore then ferveththe 1 j 
 law? It was added becaufe 
 of tranfgrelTMns, till the 
 
GALATIANS. 
 Text. paraphrase. 
 
 27 
 
 Ch. Til. 
 
 feed ftiould come, to wliom 
 the promife was made; and 
 it was ordained by angels 
 in the han ' of a mediator. 
 
 20 Now a mediator is not a 
 oiediator of one; but God 
 
 2 1 is one. Is the law then a- 
 giinft the promifes of God ? 
 God forbid; for if there 
 had been a law given 
 which could have given 
 life, verily righteouf- 
 
 come,who was that Seed into whom both JevstMid 
 Gtfwri/i-j, ingrafted by b.dieving, become the Peo- 
 ple of God, ^nd Ch t 'vsi:ofJhabaw,thatSeedto 
 which the Fromife\'. ;^ made. And the Law was 
 ordained by Angels i' .be H.^nd of a Mediator(«), 
 whereby it is manir-i:, thu the Law could 
 not difannul the ProiDirc ^ Becaufe a Mediator is a 
 Mediator between twoFrirricsconcern'd, but God 
 is but one (w) of rhofe coricern'd m the Promife. 
 If then the promiiV.d Inhcri' -mcecome not to the 
 Seed of Abrnham v the Liw, is the Law 
 "» oppolite, by the Cu: ^ it denounces againft 
 TranfgreHbrs, to the \ ... nifes that God made of 
 t\\t'^hi{^ngxo Ab' akarn- i-^oby nomeans. For if 
 there had been a Law given v<,hich could have pur 
 
 NOTES. 
 
 («) Mediator. See Deut. ^. <;. Lev. 26. 4.6. Where it is faid, the Law made between God 
 and the Children of Ifrael, by the Hani of Mofes. ; 
 
 20 (w) But God it one. To underftand this Verfe, we muft carry in our Minds what St, ' 
 Paul is here doing, and that from v. 17. is manifeft, th.it he is proving that the Law could not 
 difannul the Promife, and he does it upon this known Rule, that a Covenant or I'romife once 
 ratified, cannot be alter'd or difannull'd by any other,but by both the Parties concern'd. Now, 
 fays he, God is but one of the Parties concern'd in the Promife ; the Gentiles and JJraelites to- 
 gether made up the other, v. 14. But jMj/m at the giving of the Law was a Mediator only be- 
 tween the Ifraelites and God, and therefore could not j-- -.nfaft any thing to the difannuilingthe 
 Promife which was between God and the Ifraelites and Gentiles together, becaufe God was 
 but one of the Parties to that Covenant ; the other, which was the Gentiles as well as Ifrae- 
 lites, Mofes appeared or tranfafted not for. And fo what was done at Mount Sinai, by the 
 Mediation of jMi/t-f, could not a ffe A a Covenant made between Parties ; whereof one only 
 was there. How necelfary it was for St. ?<»«/ toadd this, we fliail fee, if Wf,^.bn/ider 'that' 
 without it his Argument of 430 Years diftance would have been dehcient an,'_. 'lordly conclu- 
 fire. For if both the Parties concerned in the Promife haj Cranfaftea by M.-fes the Mediator i 
 fas they might if none but the Nation of the //rae/rfei had been concerned in the Promife 
 
 •nailp V.V C\c\A tn /thral>atn\ fhpv miffht hv mutual ronfenr havp alrf^forl nr Car nCJ^ »i,. r 
 
 20. 
 
 21. 
 
 uidiiuii at jTiuuiit .j<'«a«, vjwu tTiiu »<io uui. v/iik. "1 i.iv, iitiLiEi lu iiic rromiie, wasprelent, I 
 But the other Party, jlbraham's Seed, conliftingof Ifraelites and Gentiles together, was not 
 there ; Moles tranlaifted for the Nation of the Ifraelites alone ; The other Nations were not 
 toncern'd in the Covenant made at Mount Sinai, as they were in the Promife made to Abra- 
 ham and his Seed,which therefore could not be difannull'd without their confent. For that 
 both the Promife to Abraham and his Seed, and the Covenant with Ifrael at Mount Sinai 
 was National is in it felf Evident. * 
 
 D 2« 
 
 US 
 
28 
 
 Ch. TIT. 
 
 G ALATIAMS. 
 
 P ARAPHRAS E. TEXT. 
 
 US In n State ot Life, {x) certainly Righteoufnefs if** ^°^'^^ ^^"^ ^^^ '>y 
 
 the law. But the Scripture 21 
 hath concluded all under 
 Gn, that the promil'e by 
 faith of JefusChrilt might 
 be given to them that be- 
 lieve. But belbre faith 23 
 came, we were kept under 
 the law, fliut up unto the 
 faith which fhould after- 
 wards be revealed. Where- 24 
 
 2 2. fhoul'i have been bv Law (y). Bur we find the 
 
 quite cnntrnry by x\v'. Scripture, which mnkesno 
 
 diftindion betwixt Jew and GetiriU in thisre- 
 
 fpcft, bur has fhut up together all Mankind ("), 
 
 Jevus ^nd Gentiles under Sin (rt) and Guilt, that 
 
 the Blefiing uhich was promifcd to that which is 
 
 Abraham ?< true and intended Seed by Faith {b: in 
 
 Chrift, might be given to thofe who believe. But ^re the law was our fchooi 
 23' before Chrifl and the doclrine of Juflification by chri", °that'we^m^gh"t"be 
 
 Faith (c) in him came,we Jews were fhut up a"; a j^ftified by faith. But after 25 
 
 company of Prifoners together, under the cuftody .tlong^i 'VTr\ lUZ 
 
 and inflexible rigor of the Law, unto the coming mafter. 
 
 of the Meffiah, when thedodrineofjuftilication 
 ^4' by Faith 0/j in him fhould be reveal'd.So that the 
 
 Law by its fcvcrity ferv'd as a Schoohnafter to 
 
 bring us to Chrift, that we might be juflified by 
 ^5' Faith. But Chrift beingcomc,and with him the 
 
 Doftrinecfjuftification by Faith, we are fe; free 
 
 from this Schoolmafter, there is no longer any 
 
 Deed of him. 
 
 'NOTES, 
 
 11 (xl Zi'^jroiKTau, Tut into a State of life. The Greek Word Tgnifies to malie alive. 
 St. Paul f onCders all Men here as in a Mortal State ; and to be put out of that Mortal State 
 into a rate of Lite, he calls being «»aif o//rf. This he fays the Law could not do, beeaufe 
 it could not confer Righteou&efs. 
 
 (y) "ticvo^s, iji Lav), i. c by Works or Obedience to that Law, which tended towards 
 Righteoufnefs as well as the Promife, but was not able to reach or confer it. See Horn. 8. 3. 
 i. e. Frail \irr were not able to attain Righteoufnefs by any exaft Conformity of their A- 
 ftions to the La*.« of Righteoufnefs. 
 
 22 ;?) ToioaFT*, A'J\ is ufcd here for ./4tf iM«ff._ The Apoille, Ra«w.3. 9.and 19. expref. 
 fes the fame thing by waira?, all Men \ and <mSii Kou/u©-, all the World. But fpeaking in the 
 Text hereof the Jtvs in particular, lie fays, We, meaning thofeof his own Nation, as is- 
 evident from v. 24,25. 
 
 {a) Under Sin, i.e. rank them all together as one guilty Race of Sinners. See this proved 
 Xatn. 3. 9. 1.18. <Sf. To the fame purpofe of putting both Jews and Gentiles intfrone State, 
 St Paul ufes aaMi*.\wi tzhrxs, hith Jhut them up all together, Rom. i i. 22. 
 
 (6; The thing prow/Xei in this Chapter, foinetimes caUed ii/ej/;n^, v. 9, 14. Sometiities- 
 tnberitance, V 18. Sometimes yMy?//;ia»«M, u 1 1, 24. Sometimes *i;gW»«jr»ey>, v. 21. and 
 fometimes i;/e v 11,21. 
 
 ($) By Faith. See v. 'A- 
 
 23 (d) ^uftifitation bj F^tth. See v. 24. 
 
 SECT. 
 
GALATIANS. 
 SECT. VI. 
 
 29 
 
 Ch. lil. 
 
 CHAP. IlL 16 09. 
 
 CO t} TENTS. 
 
 AS a farther Argument todifTuadethem from Circamclfion, he 
 tellstheG/7//7r/<7nJ, th^t byFaith inChrift, aJ], whether 7^^«'-f 
 or Gentiles, are made the Children of God, and fo they flood, in no 
 need of Circumcifion. 
 
 TEXT. 
 
 dren of God by faith in 
 2^ Chrift Jefus. For as many 
 of you as have been bapti- 
 zed into Chrift, have put 
 jjon Chrift. Thert is nei- 
 ther Jew nor Greek, there 
 is neither bond nor free, 
 there is neither male nor 
 female : for ye are all one 
 29 in Chrift Jefus. AnJ if ye 
 be Chrift's, then are ye A- 
 braham's feed, and heirs 
 according to the promife. 
 
 26 CO AD, i.e. 
 
 PARAPHRASE. 
 
 For ye are {ej all the Children of Goj by 26. 
 Faith in Chrift Jefus. For as many of you as 27.. 
 have been baptized into Chrift, have put on f/'J 
 Chrift. Thereisnodiftindionof Ji-Tr/orGffrtt/Vi?; 28;'. 
 of Bond or Free 5 of Male or Female. For ye are 25?.. 
 all one Body, making up one Perfon in Chrift 
 Jefus. And if ye are all one in Chrift Jefus Ci^* 
 ye are the true ones. Seed oi Abraham^ and Heirs - 
 according to the Promife. 
 
 NOTES. 
 
 (e) AH, i. c. Both Jevt and Gentiles. 
 
 27 \f) Put oa Chrift. This, which at firft fight may feem a very bold Metaphor, if sre 
 conlider what St. Pa«/hasfaid, v. 16. and 26, is admirably adapted to exprefs his Thoughts - 
 in few Words, and has a great grace in it. He fays, v. 16. that the j'ffj to which the Pro- - 
 mife was made, was but one, and that one wm Chrift, And v. 26. he declares, that by Faith 
 in Chrift they aU become the Sons cf God. To lead them into an eafie Conception how this is 
 done, he he<-e tells them, thai by taking on them the Profeffion of the Gofpel, tl!ie/*J»e as - 
 it were fus on Chrift ; fo that to God, now looking on them, there appears nothing but : 
 Chrift. Tliey are, as it were, covcr'd all over with him, as a Man is with the Cloaths he 
 hath put on: And hence he fays in the next Verfe, that Jhey are aU one in Chrift fefus, as if 
 there were liut that one Perfon. 
 
 29 (^) The Clermont Copy reads « 3 vfiUs fie isl iv'X.^fS 'Ivicd'' jind if ye are one in 
 Chrift Jefus, more fuitable, asitfecms, to the Apoftle's Argument. For v. 28. he ^ays, they 
 are ail one in Chrift Jefia ; from whence the Inference in the following Words of the CUrtfiont 
 Copy is Natural. And if ye bt me in Chrift Jefiu, then are yt Abraham' f Seed^ and Hein 
 atcording to Promife, 
 
 SECT. 
 
50 
 
 I. 
 
 '4- 
 
 GALATIANS. 
 SECT. VII. 
 
 CHAP. IV. I II. 
 
 CONTENTS. 
 
 IN the firft part of this Sed:ion he farther (hews, that the Lnw was 
 not ag.iinfl the Promife, in that the Child is not difinherited by be- 
 ing under Tutors. Rut the chief Defign of this Seftion is to (hew, 
 that tho' bnrh Jeivs and Gentiles were intended to be the Children of 
 God, and Heirs of the Prcmife by Faith in Chrift, yet they both of 
 them were left in Bondage, the jews to the Law, v. ^. and theG^;- 
 Zilcs to falfe Gods, v. 8. till Chrilt in due time came to redeem them 
 both; and therefore it was Folly in the Galatians, being redeemM 
 from one Bondage, to go backwards, and put themfelves again in a 
 State of Bondage, though under a new Mafter. 
 
 PARAPHRASE. 
 
 NO W I fay that the Heir, as Jong as he is a 
 Child, difFereth nothing from a Bondman 
 (hj, tho' he be Lord of all, but is under Tutors 
 and Guardians, until the time prefix'd by his Fa- 
 ther. So we CO Jews,wh'dO: we were Children, 
 were in Bondaj^e underthc Lavv(i^).But when the 
 time appointed for the coming of the Meffias was 
 accompliflied, God fent forth his Son made of a 
 
 NOTES. 
 
 1 (h) Bond/nan, (o j'Jj\S>"i^gnifies ; and unlefs it be fo trann.ited, v.^,7, 8. Bondage, v, 3. 
 y, will fcarce be under Oood by an Englifh Reader ; but St. Paul's Senfe will be loll to onc^ 
 who bv Servant undcrftands not one in a State of Bondage. 
 
 3 (i) We. 'Tis plain St. Paul fpeaks here in the Name of the Jem or JewilTi Church, 
 which, though God's peculiar People, yet was to pals its Nonage (fo St. Paul calls it) under 
 the reliraint and tutorage of the Law, and not to receive the PoirelTion of the promifed In- 
 heritance till Chrili came. 
 
 TEXT. 
 
 Now 1 fay, that the 
 heir as long as he is a 
 cliild, ditfereth nothing 
 fromafervant, tho' he be 
 lord of all ; But is under tu- 
 tors and governours, until 
 the time appointed of the 
 father.Even fo we,when we 
 were children, were in bon- 
 dage under the elements 
 of the world : But when 
 
GALATIANS. 
 
 TEXT. T AKAFHRASE. 
 
 31 
 
 Ch. IV. 
 
 the (ulnefs of the time was 
 come, God fent Ibrth his 
 Son made of a woman, 
 made under the law, to re- 
 deem them that were un- 
 der the law, that we might 
 receive the adoption of 
 Tons And becaufe ye are 
 fons, God hath fent forth 
 the Spirit of his Son into 
 your hearts, crying, Abba, 
 Father. Wherefore thou 
 art no more a fervant, but 
 a fon ; and if a fon,theiJ an 
 heir of God throughChrift. 
 Hcwbeit, then when ye 
 knew not God, ye did fer- 
 vice unto them which by 
 nature are no gods. But 
 now after that ye have 
 J:nown God, or rather 
 
 Woman, and fubiefted to the Law : That he 
 might redeem thofe whp were under the Law,^nd 
 fet them free from it, that we w ho believe might 
 be put out of the ftate of Bondmen into that of 
 Sons. Into which flateof Sons, it is evident th;it 
 you Gdat'tans, who were heretofore Gentiles^ 
 are put i forafmuch as God hath fent forth his 
 Spirit (I) into your Hearts, which imbles you to 
 cry Abbay Father ; fo that thou art no longer a 
 Bondman but a Son: And if a Son, then an Heir 
 (m) of God, or of the Promife of God through 
 Chrift. Burthen, i.e. before ye were made the 
 Sons of God by Faith in Chrift, now under the 
 Gofpel, ye, not knowing God, were in Bondage 
 to thofe who were in truth no Gods. But novxr 
 that ye know God, yea rather, that ye are 
 known (n) and taken into Favour hy him, how 
 
 I^ OT E S, 
 
 6 (I) The fame Argument of proving their Sonfhip from their havingthe Sptrtt,St, Taut u- 
 fcs to the Xowanj, Rom. 8. 16. And he that will read 2 Cur. 4. 17— "5, 6. and £p6. 11 — 14.. 
 will find, that the Spirit is look'd on at the Seal and Aflurance of the Inheritance of Life to 
 thofe veho have received the adoption of Sans, as St. Paul fpeaks here, v. 5. The Force of the 
 Argument feems to lie in this, that as he that has the Spirit of a Man 'n him, has an Evi» 
 ■dence that he is the Son of Man ; fo he that hath the Spirit of God, has thereby an AflTu- 
 ranee that he is the Son of God. Conformable hereunto the Opinion of the ^evu was, that 
 the Spirit of God was given to none but themfelves, they alone being the i cople or Chil- 
 dren ot God ; tor God calls the People ofJfrael his Sons, Exod. 4. 2», 23= And heme we fee^ 
 that when, to the Allonifhment of the yevts, the Spirit was given to the Gentiles, the jfewr 
 no longer doubted that the Inheritance ot Eternal Life was alfo conferred on the Gentiles. 
 Compare >4aj 10. 44 48. vthh AUs ii.i';-— 18. 
 
 7 [m) St. Paul from the Galatians having received the Spirit (as appears Ch. 3. 2.) argues 
 that they are the Sons of God without the Law, and conlequentiy Heirs of the Promife with- 
 out che i,aw. For fays he, v. 1 — 6. the ^ews then-felves were tain to be redeem'd frojn the 
 IBondage of the Law by Jtfus Chrift, that as Sons tht)- might attain to the Inheritance. But 
 yoa Galatians, fayshe, have, by the ," pirit that Is j!,iven you by the Minitiry oftheGofpel, 
 an Evidence thatGod is your Father ; and being Sons.arc free from the Bondage of the Law, 
 and Heirs without iu The lame fort ot realbning St. Paul ufes to the Romans, ch. 8.1 4 - 17. 
 
 9 (■«; Kn nn. It has been betore obferved, how apt St. Foul is to repeat his Words, tho* . 
 fomethi/ig, K-iiied in thfir Signif cation We have here another infiance ot it, having faid 
 Ye have known God. hefibjoyns, or rather are inorva of him, in the Hebrew latitude of the 
 Word inowif in which Language it fometimes lignifies luojving with Choice and Approba- 
 tion. See jimot y i. 1 Cor. 8. 3. 
 
 caa 
 
 5. 
 
 6. 
 
 B, 
 
32 
 
 la 
 
 ffi. 
 
 GALATIANS. 
 
 PARAPHRASE. TEXT. 
 
 are known of God, how 
 turn ye again to the weak 
 and beggarly elements , 
 whereunto ye defirc again 
 to be in bondage ? Ye ob- lO 
 i'erve days, and months, 
 and times, and years. In 
 am afraid of vou, left I 
 have beltowed upon you 
 labour in vain. 
 
 ■ can it be that you hi\vc been put out of a State 
 of Bondage into the Freedom of Sons, fliould 
 go backwards, and be willing to put your felves 
 under the ((?) weak and beggarly Elements (p) of 
 the World, into a State of Bondage again? Ye 
 obferve Day?, and Months, and Times, and Years, 
 incompliance with the Mofaical Inftitution. I 
 begin to be afraid of you, and to be in doubt, 
 whether all the Pains I have taken about you, 
 to ftt you at Liberty in the F reedom of the Go- 
 fpeJ, will not prove loft Libour. 
 
 NOTES. 
 
 (o) The Law is here called weak, becaufe it was rot able to deliver a Man from Bondage 
 and Death, into the glorious Liberty of the Sons of God, Rem. %. i — 3. And it is called 
 biggarly, becaufe it kept Men in the poor Eftate of Pujiils, from the full pofleflion and enjoy 
 meat of the Inheritance, v. 1— — 3. 
 
 Cp) The Apoftle makes it matter of Aftonifhment, how they who had been in Bondage to 
 falfe Gods, having been once fet free, could endure the thoughts of parting with their Li- 
 berty, and of returning into any fort of Bondage again, even under the mean and beggarly 
 Rudiments of the Mofaical Inflitution, which was not able to make them Sons, and inftal 
 them in the Inheritance. For St. Paul, v. 7. expredy oppofes Bondage to Sonlhip ; fo that 
 all who are not in the State of Sons, are in the State of Bondage. Uxm, a^ain, cannot here 
 refer to roix"*) Elements, which the Galatiam had never been under hitherto, but to Sob- 
 dagCy which he telh them, v. 8. they had been in to Falfe Gods. 
 
 S E C T. VIII. 
 
 C HAP. IV. 11 ao. 
 
 CONTENTS. 
 
 HE i^xtffcs them with the Remembrance of the great Kindnefs they 
 had for him when he was amongft them, and afTures them, that 
 they have no Reafon to be alienated from him, tho" that be it which 
 the Judaizing Seducers aim at. 
 
 I 
 
GALATIANS. 
 
 TEXT. PARAPHRASE. 
 
 33 
 
 Ch. IV. 
 
 I bcfeech you, Brethren, let you and I be as if 
 we were all one. Think your felves to be very 
 me 5 as I in my own Mind put no difference at 
 ail between you and my feif 5 you have done nie 
 no manner of Injury ^ On the contrary ye know, 
 that through Infirmity of theFlefh, I heretofore 
 preach'd the Gofpei to you, and yet ye defpifed 
 mc not for the trial I underwent in the FJeft (^), 
 you treated me not with Contempt and Scorn ; 
 But you received me as an Angel of God, yea as 
 Jefus Chrift himfelf. What Benedidions (r) did 
 you then pour out upon me ? For I bnre you wit- 
 ners,had it been pradicable, you would have pul- 
 led out your very eyeS, and given them me. But 
 is it fo that I am become your Enernie, fj-J in 
 continuingto tell you thetruth? They whowould 
 make you of that ri»ind,fhew a warmth of Affedi- 
 ontoyou: But it is not well. For their bufinefs is 
 to exclude me, that they may get into your Affc- 
 dion. It is good to be well and warmly affeded to- 
 wards a good Man (r) at all times, and not bare- 
 ly 
 
 NOTES. 
 
 14 C^) What this vaalnefs and trial In the Flejh was, fince it has not plea fed the Apoftle 
 to mention it, is importible for us to know : But may be remarked here as an inftance once for 
 all, of that unavoidable Obfcurity of fome Paflages in Epiitolary Writings, without any 
 Fault in the Author. For fome things receflary to the underftanding of what is writ, are 
 ufually of courfe, and juftly omitted, becaufe already known to him the Letter is writ to 
 and it would be fometimes Ungraceful, oftentimes Superfluous, particularly to mention 
 them. 
 
 15 (ri The Context makes this Senfe of the Words fo necefiary and vifible, that 'tis to 
 be wonder'd how any one could overlook it. 
 
 16 (s) Tour Enemkt See Ch. 1.6- 
 
 18 (t) That by M?,a he here means a Perfon and himfelf, the Scope of the Context evin- 
 ces. In the (ix preceding Verfes he fpeaks only of himfelf, and die cliange of their AfTedi- 
 on to him (ince he left them. There is no other thing mentioned as peculiarly deierving 
 their affeftion, to which the Rule given in this Verfe could rcfiir. He had (aid ver. 17. 
 '(\ixSmy v/^cii, they affeit lou; and Wa. cwTK^-^-.ty^S-ri, that you mi^'ht ^ffefl the/u ; this'is only of 
 Perfons, and therefore ^ii;,i'o9«i mi xa^«, which immediately follows, may bed be underflcod 
 of a Peribn, elfe the following part of the Vcrfe, tho' joyn'd by the Copulative J,, and, will 
 
 •^ make 
 
 *2 Brethren, I befeech you, 
 be as I am ; for I am as ye 
 are : ye have not injured 
 * 3 me at all. Ye knov» how 
 through infirmity of the 
 flefh, I preached the gofpei 
 14 unto you at the dti}. And 
 my temptation which was 
 in my flefh yedefpifed not, 
 nor rejeifled ; but received 
 me as an angel of God,even 
 *' as Chrift Jefus. Where is 
 then the Blelfednefs you 
 fpake of ? for I bear lou 
 record, that if it had been 
 poflible, ye would have 
 plucked out your own eyes 
 and have given them to 
 i^me. Am I therefore be- 
 come your enemy, becaufe 
 17 I tell you the truth ? They 
 zealoufly affeft you, but 
 not well ; yea, they would 
 exclude you, that you 
 ^8 might affeft them. But 
 it is good to be realoufly 
 afFefted always in a 
 good thing, and not on- 
 ly when I am prefent 
 
 13. 
 
 14. 
 
 15- 
 
 16, 
 
 17* 
 
 iB. 
 
34- 
 
 Ch. IV, 
 
 GALATI ANS. 
 
 PARAPHRASE. TEXT. 
 
 19. Ivn'henlamprefentwithyou.My littleChildren withyou. My little chii- 19 
 
 dren, of whom I travail in 
 birth again until Chriii be 
 formed in you : I delire to 20 
 be prel'ent with >ou now, 
 and to change my voice, 
 for I ftand in doubt ot you. 
 
 for \vhom I have again the Pains of a Woman in 
 Childbirth tiU Chriftbe formed in you (n), i. e. 
 till the true Dodrineof Chrifti.mity be fettled in 
 20. your Minds. But I would willingly be this very 
 moment with you, and change (w) ray Difcourfe 
 as 1 fhould find occafion. For I am at a fland about 
 you, and know not what to think of you. 
 
 NOTES. 
 
 make but a dif-joynted Senfe with the preceding. But there can be nothing plainer, nor more 
 coherent than this, which feems to be St. Paul's Senfe here. Tou mere very ajjeSionate to tne 
 vohenltoiu XBithycu. Tou are fince e/frangedfrorn me ; it U the Arti^ce of the Seducers that have 
 cooledyoutome.Eutif I am the^ood Manycu took me to be,youv>iUdowellto ccntinue the Warmth 
 cffour AffeSion to me, vihen I am absent, and not to be well affeSed towards me only when lam 
 prefent among you. Though this be his meaning, jet the way he hat taken to exprefs it is 
 ■much more Elegant, Modeft and Graceful. Let any one read the Original and fee whether 
 it be not fo. 
 
 19 («; If this Verfe be taken for an entire Sentence by it felf, it will be a Parenthefis, and 
 that not the moft neceffary or congruous that is to be found in St. Paul's Epiftles ; or il. But, 
 muft beleftout, as wefeeit isin ourTranflation. ButU'TinuiiLf^S, my little Children, be joyn'd 
 on by A ppofition to v/a^i, Tuu, the lall word of the foregoing Verfe, and fo to the two Verfes 
 18 & 19, be read as one Sentence, the 20tiuer, with d I, but, in it follows very Naturally. But 
 as we nowread in our Englifh Bible j (, but, is forced to beleftout, and the 20tfcvfr. llands 
 alone by it felt, without any Connexion with what goes before, or Ibllows. 
 
 20 (w) 'A^difiu (fStlw, to change the VJci, feems to (ignilie the fpeaking Higher or Low* 
 er ; changing the Tone of the Voice fuitably to the Matter one delivers, v.g. whether it be 
 Advice, or Commendation, or Reproof, &c. For each ofthefe have their diftinft Voices. 
 St, Paul wiflies himfeU' with them, that he might accommodate himfelf to their prefent 
 Condition and Circumftanies,which he confeffes himfell to be ignorant ot,andin doubt about. 
 
 SECT. IX. 
 
 CHAP. IV. a I— -v. I. 
 
 CONTENTS. 
 
 HE exhorts them to fhnd faft in the Liberty with which Chrilt 
 hath made them Free, (hewing thofe who are fo zealous for 
 the Law, that if they mind what they read in the Law, they will 
 
 there 
 
G ALATIANS. 
 
 35 
 
 there find, that the Children of the Promife, or of the New Jerufa- ^^|^ 
 lem, were to be Free 5 but the ChiJdren after the Flefli, of the Earth- "^"^ 
 ly 'jerufaletn^ were to be in Bondage, and to be caft out, and nor to 
 have the Inheritance. 
 
 TEXT. 
 
 21 Tell me, ye that defire 
 to be under the law, do ye 
 
 22 not hear the law ? For it 
 is written, that Abraham 
 had two fons j the one by 
 a bond- maid, the other by 
 
 23 a free- woman. But he who 
 was ot the bond woman, 
 was born after the flerti ; 
 but be of the free-woman 
 
 24. was by promife. Which 
 things ar-5 an allegory ; for 
 thefe are the two covenants; 
 the one from the mount 
 Sinai, which gendreth to 
 bondage, which is Agar. 
 
 25 For this Agar is mount Si- 
 nai in Arabia, and anfwe- 
 reth to Jerufalem which 
 now is, and is in bondage 
 
 26 with her children. But 
 Jerufalem which is above, 
 is free, which is the mother 
 
 27ofusall. For it is written, 
 Rejoycc thou barren that 
 beareft not; break tbrth 
 and cry, thou that travail- 
 eft not: tor the defolate 
 hath many more children 
 than (he which hath an 
 
 25 Husband. Now we bre- 
 thren, as Ifaac was, are 
 the children of promife. 
 
 PARAPHRASE. 
 
 21. 
 
 2 2.. 
 
 23. 
 
 TelJ me, you that would To fain be under the 
 Law, do you not acquaint your felves with 
 what is in the Law, either by reading (x) it, 
 or having it read in your Ailemblicsi' For it is 
 there written (7 J, Ahaha^n h^d two Sons, one 
 by a Bond-maid, the other by a Free Woman j 
 but he that was of the Bond-woraan was born 
 acrcrding to the Flefh, in the ordinary courfe of 
 Niture; but he that was of the Free Woman, 
 Ahr/jham had by Virtue ot" rhe Promife, after he 
 ar:d liis Wife were pall the hopes of another 
 Child. Thefe things have an Allegorical mean- 
 ing : For the two Women are the two Cove- 
 nants, the one of them delivered from Mount 
 5/«//i, ,ind is reprefented by Aga)\ who produces 
 her llilie into Bondag-'.f'For Agar is Mount Sin li 
 in Arabia) and anlwers to jfcrr/y^z/fw/ th.it now is, 
 and is in Bondage with her Children. But the 
 Heavenly 'Jerufalem which is above, and anfwers 
 to Sarah the JMothcr of the promis'd S':ed, is free, 
 the Mother of us all, both jeivs tniGentiles^who 
 believe. For it was of her that it is written fcj, 
 Rejoyce thou barren that bareft not - break out 
 into loud Acclamations ofjoy^ thou that haji not 
 the travails of Childbirth, for more are the Chil- 
 dren of the defolate than of let that has an Huf- 
 band. And 'tis we, my Brethren, who, 2^?, Ifaac 28 
 
 24. 
 25- 
 
 27. 
 
 NOTE S. 
 
 2j (x) The Vulgar has, after fome Greek Manufcripts, Read. 
 22 (^) ^(^ritten there Cviz.) Ccn. 16.15. and 21. 1. The term idivin the 
 impreliends th^live Books oi' Mofes. 
 
 tomprehends th^ hve aooV-sot Moft 
 27 (x) '.nit tin (vix.) JJ'ai- 54- ' 
 
 E 
 
 foregoing Verier 
 
 was. 
 

 GALATIANS. 
 
 PARAPHRASE. TEXT. 
 
 29. \\M?, are the Children of Proinife. But as then 
 IjbmaeU who was born in th^ ordinary Courfe of 
 Nature (a)^ perfecuted Ifaac^v'wo was born by an 
 exrr^.ordimry Power from Heaven, working mi- 
 
 .9c. raculouOy ^ foisir now. Bur what faith the Scri- 
 pture (^), Ca[i out the B'nd ivorfuin tind her Son. 
 For the Son of the Bon l-wovianfi:all not fjure the 
 
 51, Inht'Vtt^nce ivHh the Son of the Free-ivoman. So 
 then, Brethren, uewho believe in Chrift are 
 not the Children of the Bond-woman, butof the 
 Ver. I. Free (f% Stand faft therefore in the Liberty 
 wherewith Chrift hath made yoit Free, and do 
 not put on again a Yoke of Bondage, by putting 
 your feives under the Law. 
 
 NOTES. 
 
 But as tlien he that was 29 
 born after the ftelh, pcril'- 
 cuted hiin that was born 
 a'ter the Spirit, even lb it 
 is now. Neverthekis.what 30 
 faith the fcripture ? Calt 
 out the bond- woman and 
 her fon : for the fon of the 
 bond-woman Iball not le 
 heir with the fon of the 
 free woman. So then, bre-31 
 thren, we are not children 
 oftlie bondwoman, but 
 of the free. 
 
 Stand fall therefore in i 
 the liberty wherewith 
 Chri'i hath made us free, 
 and be rot intangled again 
 with the yoke of bondage. 
 
 29 {a) 'O KdTct cai^xtt. y.m^eii, Born after the Flejh ; and to; xaxct ^ivT^ix, Bom after the 
 rit. Thefe Expreflions have in their Original brevity, with regard to the whole view 
 
 Spirit, Xhele txpreillOna ikiyw m luvh v^ii^mai uitvil-y, WILU JCMdru LU LliC WIJUIC viOTf 
 
 wherein St. ?aul ufes them, an admirable Beauty and Force which cannot be retained in a 
 Paraphrafe. 
 
 30 (b) Scripture, (viz.) Gen. 20.10. 
 
 S E C T. X. 
 
 CHAP. V. 2 13. 
 
 COI^TENTS. 
 
 IT is evident from Verfe 1 1. that the better to prevail with the Ga- 
 latians to be circumcifed, it had been reported, that St. Paul him- 
 ieU preached up Circuracilion. St. Paul, without taking exprefs no- 
 tice 
 
GALATIANS. 57 
 
 ticeof this Calumny, C/?. 1.6. (3c 2. 31. gives .an Account of his part Ch, v. 
 Life in a lara,e train of particulars, which all concur to make fuch a '^"''^'^ 
 Charaifter of him, as renders it very incredible, that he (hould ever de- 
 clare for the Circunicifion of the Gentile Convert?, or for their Sub- 
 miffion to the Law. Having thus prepared tlie Minds of the Galatians^ 
 to give him a fair hearing, as a fair Man. (^»Aat^ iv xocAui, he goes o!i 
 to argue againft their fuhjeding themfelves to the Law. And liavjug 
 eftabliflied their Freedom from the Law by many flrong Arguments, 
 he cotaics here at lafl openly to take notice of the Report had been 
 raifed of him, that he preached Circumcifion, and direciiy confutes n. 
 
 1. By pofitively denouncing to them himfelf, very folemnly, that 
 they who fuffer'd themfelves to be circumcis'd, put themfelves into a. 
 perfe<9: legal State, out of the Covenant of Grace, and could receive 
 no benefit by Jcfus Chrift, ver. 2 4. 
 
 2. By ailuring them, that he and thofe that followed him, expe- 
 ded Juflification only by Faith, v. 5 6. 
 
 3. By telling them, that he had put them in the right way, and 
 that this new Perfuafion came not from him that converted them to 
 Chriftianity, v. y — 8. 
 
 4. By infinuating to them, that they fhould agree to pafs Judg-- 
 ment on him that troubled them with this Dodrine, a 9 10. 
 
 5. By his being perfecuted for oppofing the Circumcifion of the 
 Chriftians. For this was the great Offence which ftuck with the 
 Jews^ even after their Converfion, v. 11. 
 
 6. By wiftiing thefe cut off that trouble them with this Dodrine^ 
 V, 12. 
 
 This will, 1 doubt not, by whoever weighs it, be found a very skil. 
 ful Management of the Argumentative part of this Epiflle, which ends 
 here. For tho' he begins with fapping the Foundation on which the 
 Judaizing Seducers feem'd to have laid their main ftrefs (v'lZ.J the 
 Report of his Preaching Circumcifion ^ yet he referves the dired and 
 open Confutation of it to the end, and fo ieaves it with them 
 that it may have the more forcible and lafting fmprdlfllion on their 
 Minds, 
 
 Take 
 
^8 
 
 Ch. V. 
 
 GALATIANS. 
 
 PARAPHRASE. T E XT. 
 
 Behold, I Paul fay ant» 
 you, that ifyebecircumci- 
 fed, Chrift ihall profit you 
 nothing. For I telUfie a- 
 gain to every man that is 
 circumcifed, that he is a 
 debtor to the whole law. 
 Chrift is become of no efkSt 
 unto you, wholbevcr of 
 you are juftified by the law; 
 ye are fallen from grace. 
 For we through the Spirit 
 wait for the hope of righ- 
 teoufnefs by faith. For in 
 Jefus Chrilt, neither cir- 
 cumcifion availeth any 
 thing, nor uncircumcilion, 
 but faith which worketh 
 by love. Ye did run 
 well, who did hinder 
 
 2. ' I ""Al^e notice that I Paul (J) who am falfly re- 
 
 J|[ ported to preach up Circumcifion in other 
 places, fayuntoyou, that if you are circumcifed, 
 
 3. Chrift lliall be of no advantage to you. For I re- 
 peat hereagain what I have always preach'd, and 
 folemnly teftifietoeveryonewbo yields to becir- 
 cumcifed, in compliance with thofe who fay that 
 now under the Gofpel he cannot be faved without 
 it (<?), that he is under an Obligation to the whole 
 Law, and bound to obferve and perform every 
 
 4. Tittle of it. Chrift isof noufeto )0u, whofeek 
 Juftification by the Law: Whofcever dofo,beye 
 what you will, ye are fallen from the Covenant 
 
 5. of Grace. But I (/) and thofe who w ith me are true 
 ChriftianSjwe who follow the Truth of the Gofpel 
 (j^^ and the Dodrine of the Spirit of God, have no 
 other hope of Juftification but by Faith in Chrift. 
 
 6". For in the State of the Gofpel under Jefus the 
 Meffiah/tis neither Circumcifion nor Uncircum- 
 cifion that is of any moir.ent^ all that is available 
 
 -T. is Faith alone, working by Love f/b). When you 
 firft entred into ihe profeffion of the Gofpel, you 
 were in a good way, and went on well : who has 
 
 NOTES. 
 
 2 (d) 'lillya OooM^, behold J Paul, I the fame Paul, who am reported to preach Cir- 
 cumcilion, /xAeTV(>yfta.i ircLMt ■atti'll dr^(^o>, v. 3. U'/tnefs again, continue m) TelHmon}- »» 
 every Man, to you and all Men. This fo emphatical way of I'peaking, may very well be un- 
 Jeritood to have regard to what he takes notice, v. 1 1. to be caft upon him, vi^i his ■preach- 
 ing Circumtilion, and is a very (ignificant Vindication of himfclf 
 
 2 (e; Caiin.t bi faved. This was tlie Ground upon which the "Jews and yudai^itig Chri- 
 ^■ans urged Circumcifion. See >4<Jj !■;. 3. 
 
 ^ {fj We- 'Tis evident from the Context, that St. Paid here means liimfelf. But We is 
 a more graceiijl way of fpeafcing than /, tho" he be vindicating himfelf alone from the im- 
 •putation of fctting up Circumciiion. 
 
 (j) Spirit. The Law and the Gofpel oppofed under the Titles of Flejl) and Spirit, we may 
 iTee Ch. 3. 3. of this Epiftle. The fame Oppofition it Itands in here to the Lam, in the fbre- 
 ■^oin" Verfe, points out the fame Signification. 
 
 6 (h) IVhich rv.^rketh by Lcve. This is added to exprefs the Animofities which were amongft 
 ihem, probably railed by this Queftion about Circumciiion. 5ce v. 19 15. 
 
 put 
 
G ALATIANS. 
 
 TEXT. PJRAPBRASE. 
 
 39 
 
 Ch. V. 
 
 you, that ye fhould not o- 
 
 8 bey the truth ? This per- 
 fualion cometh not of him 
 
 9 that calleth you. A little 
 leaven leaveneth the whole 
 
 10 lump. I have confidence in 
 you through the Lord, that 
 you will be none otherwife 
 minded : but he that trou- 
 bleth you, thall bear his 
 judgmentjWhofoever he be. 
 
 11 And I, brethren, if I yet 
 preach circumcilion, why 
 do I yet fuffer per- 
 fecution ? Then is the 
 ■offence of the crofs 
 
 put a flop to you, and hindred you, thit 5'ou keep 
 no Joiiger toth^ truth of the Chrillian Dodrine ? 
 This Ferfuafion, that it is ncceflary for you to be 
 circumcifed, cometh not from him (i) by whofe 
 Preaching you were called to the ProfefTion of the 
 Gofpel. Remember that a little Leaven leaveneth 
 the whole Lump ; the Influence of one Man (kj 
 entertainM among you, may miflc^d you all : I 
 have confidence in you,that by thehelpofthe Lord 
 you will be all of this fame mind (/) with me; and 
 confcquently he that troubles you Ihall fail under 
 thecenfurehe defer ves for if (w), whoever he be. 
 But as for me. Brethren, if I at lafl am become a 
 Preacherof eircumcifion,why ara I yetperfecuted.> 
 (n) If it be fo that the Gentilt; Converts are to be 
 circumcifed, and fo fubjeded to the Law,the great 
 
 NOTES. 
 
 ? («) This Expreflion of him that called, or calleth you, he ufed before, Ch. i. 6. and in both 
 places means himfelf, and here declares, that this weicr/^ori Cwhether taken for Pt;)/«i3/icn or 
 for Sub jeBion, as it may be in St. PrtJ^/'s Style, confidering OTHSeoSou, in the end of the l"ore.» 
 going Verfe^ came not from him, for he called them to liberty from the Law, and not fub- 
 jeftion to it ; Sec t». 1 3. Tou xvere going on well in the Liberty of the Ccfpel, wh. fi p d you i /, 
 yoa may he fure, had no hand in it •■, I, you tncw, call'd you to liberty, and not to Subjcilion to 
 the Law ; and therefore you can by no means fupfofe that 1 Jhould preach up Circumciftcn. Thus 
 St, Paul argues here. 
 
 9 fi) By this and the next Verfe, it looks as If all this Diforder arofe from one Man. 
 
 10 (I) Will not be otherxvij'e minded, will beware of this Leaven, fo as not to be put into a 
 Ferment, nor fliaken in your Liberty, which you ought to Hand fali in, and to fccure it, I 
 doubt not (fuch confidence I have in you) will, with one accord, caft out him that troubles, 
 you. For, as for me, you may be fure I am not lor Circumcilion, in that the ^ews continue 
 toperfecute me. This is evidently his meaning, though not fpoken out, but managed wa- 
 rily, with a very skilftil and moving Inlinuation. For as he fays himfell, Ch. 4. 20. he knew 
 not at that diftance what temper they were in, 
 
 (m) Kgiyu*, Judgment, feems l>ere to mean Expullion by a Church-Cenfure, fee v, t2. 
 We rfiall be the more inclined to this if we conlider, that the Apolile ufes the fame Argu- 
 ment of a little Leaven leaveneth the rvhole Lump, i Cor. 5. 6. wliere he would perfuade the 
 Corinthians to purge out the Fornicator. 
 
 11 (n) Perfecution. The rer/a'Mf/on St. P<»«/ was ftil] under, was a convincing A rgumen;, 
 that he was not tor Circumcilion and Subjeftion to the Law, for it was from the Je-ws, upon 
 that account, that at this time rofe all the Perfecution which the Chriftians fuffered, as may 
 be feen through all the Hillory of the A^s. Nor are there wanting clear Footlieps of it in 
 feveral places of this EpilUe bclides this here, as Cb, 3.4. and 6. 12. 
 
 offence 
 
 3. 
 
 10. 
 
 II. 
 
40 
 
 Ch. V. 
 
 12, 
 
 GALATIANS. 
 
 PARAPHRASE. TEXT. 
 
 offence of the Gofpel io) in relying folely on a ceafed.i would they were 12 
 
 . ^ , ^ . r (-. 1 • ■'. ^ 1 r» ^ even cut off which trouble 
 
 crucmed Saviour for balvation, 19 removed. But you. For, brethren, ye 13 
 I nm of another mind, and wifh that they may be ^*ve been called unto u- 
 cut off who trouble you about this matter, and ^'*^* 
 they fliall be cut off. For, Brethren, ye have been 
 call'd by me unto Liberty. 
 
 NOTE S. 
 
 (c) Offence of the Crofs, See Ck. 6. i2. ■ . 14. 
 
 SECT. XI. 
 
 CHAP. V. 13 a6, 
 
 CONTENTS. 
 
 FRom the mention of Liberty, which he tells them they are called 
 to under the Gofpel, he takes a rife to caution them in the ufe 
 of it, and fo exhorts them to a Spiritual or true Chriftian Life, (hew- 
 ing the difference and cotitrariety between that and a Carnal Life, or 
 a Life after the Fiefli. 
 
 Thouoh the Gofpel to which ye are called, be a '^"')' "fe not liberty for an 
 tateof Libertyfrom the Bondageof the L.w, yet Srv'^oJeatVr"''' 
 
 all the law is ful- 1. 
 in one word, even 
 
 the ADuleor ir,ro laiisne uie Luiior lue r n;m,out 
 ferve(/^)one another in Love. For the whole Law 
 
 NOTES. 
 
 13 (p) Aa^A'«T£, Sine, has a greater Force in the Greek, than our Engli/hWord Serve 
 does in the common Acceptation ot it exprefs. For it fignifies the oppofke to hd-^ic^O; Free- 
 dom. And fo the ApoOIe elegantly informs them, that though by the Gofpel tliey are called 
 to a State of Liberty from the Law ; yet they were IHll as much bound and fubjefted to their. 
 Brethren in all the Oflkes and Duties of Love and Good-will, as if in that refpeift they 
 were their Vaflals and Bondmen. 
 
 con- 
 
TEXT. 
 
 QALATIANS. 
 
 PARAPHRASE. 
 
 41 
 
 Chap. V. 
 
 in this; Thou flialt love 
 thy neighbour as thy felf. 
 
 15 But if ye bite and devour 
 one another, take heed that 
 ye be not confumed one of 
 
 16 another. This I fay then, 
 Walk in the Spirit, and 
 ye fhall not fulfil the lull 
 
 1 7 of the flefli. For the flefli 
 lufteth againft the Spirit, 
 and the Spirit againft the 
 flefli : and thefe are con- 
 trary the one to the other ; 
 fo that ye cannot do the 
 things that ye would. 
 
 iSBut if ye be led by the 
 
 concerning our Dutytoothers,is fulfilled inobfer- 
 vingthis ov.tV'[zct^x.X^)Thou(l}aU love thy Neigh- 
 hour as rhjfelf. But if you bite and tear one ano- 
 ther, take heed that ye be not deftroy'd and con- 
 fumed by one another. This 1 fay to you, conduct 
 your felves by the Light that is in your Minds(r), 
 and do not give your felves up to the Lufts of the 
 Fleflijto obey them in what they put you upm.For 
 the Inciinationsand Defires of the Flcfh, are con- 
 trary to thofc of the Spirit: AndtheDicbtcsand 
 Inclinations of the Spirit, are contrary to thofe of 
 the Flefli 5 foth^t under thefe contrary Impuifcs 
 you do not do the things that you purpofetoyour 
 felves(j).But if yougiveyour felves uptotheCon- 
 
 N T £ 5. 
 
 14 c^) Lev. 19. 18. 
 
 16 Ir) That which he here, and in the next Verfe, calls Spitii, he calls, Rom, 7. 22. the 
 intvard Man ; v. 23 . the Law of the Mini ; x;. 25. the Mind. 
 
 17 (j) Do not \ So it is in the Greek, andours is theonly TranQation that I know which 
 renders it, cannot. 
 
 16, 17. There can be nothing plainer, than that the State St. Pda/defcribes here in thefe 
 twoVerfes, he points out more at large, Rom. 7. 17, ^c. Speaking there in the Perfon 
 of a jfem. This is evident, that St. Paul luppofes two Principles in every Man which 
 draw him different Ways, the one he Ci\\% Flejhy t\\e other Spirit. The.'e, though there be 
 other Appellations given them, are the mod common and ufual Names given them in the 
 NewTeftament: By flejh is meant all thofe vicious, and irregular Appetites, Inclinations 
 and Habitudes, whereby a Man is turn'd from his Obedience to that eternal Law of Right 
 the Obfervance whereof God always requires, and is pleafed with. This is very properly 
 called Flejh, this bodily State being the Source from which all our Deviations trom the 
 firaight Rule of Reftitude, do for the moil part take their Rife, or elfc do ultimately ter- 
 minate in : On the other lide. Spirit is the part ot a Man which is endowed with Light 
 from God, to k;iow and fee what is Righteous, Juft, and Good, and which being con fult- 
 ed and hearken'd to, is always ready to direft and prompt us to that which is good. The 
 Flejh then, in the Gofpel Language, is that Principle which inclines and carries Men to 
 111 ; the Spirit that Principle which diaates what is Right, and inclines to Good. But 
 becaul'e, by prevailing Cufiom and contrary Habit*, this Principle was very muth'weak- 
 
 ned, and almoft extin<ft in the Gentiles, See Efh. 4. 17- 21. He exhorts them to be 
 
 renewed in the Spirit of their Minds, v. 23. and to put off the old Man, i. e. Fle/hiy cor- 
 rupt Habits, and to put on the New Man, which he tells them, v. 24. is created in 
 Right ecufnefs and true fJoUnefs. This is alfo called renewing of the Mind, Rom. 12. 2 Re- 
 newing if ike inward Man, 2 Cor. 4. 1 6, Which is done by the Aflillance of the Spirit of 
 God, Efh. 3. i6- 
 
 15- 
 
 16, 
 
 i?' 
 
 18. 
 
42 
 
 Ch. V. 
 
 GALATIANS. 
 
 PARAPHRASE. TEXT. 
 
 19. 
 
 20. 
 
 21. 
 
 22. 
 
 25. 
 24. 
 
 dudoftheGofpeKr^byFaithiii Chrift,yearenot 
 under the Law (k). Now the Works cf the Flefh 
 as is nnnifefl; are I liefe, Adultery, Fcrnication,Un- 
 cIcanncfsjLafcivioufncfs, Idolatry, Witchcr.ifi(tr), 
 Enmities, Quarrels, Emulations, Animolicies, 
 Strife, Seditions, Seds, Envyings, Murders, 
 Drunkenncfs, Revellings (at), and fuchlike,con- 
 cerr,ing which I forewarn you now, as heretofore 
 I have done, that ihcy who do fach things fhall 
 not inherit the Kingdom of God. But on the o- 
 ther fide, the Fruit of the Spirit is Lo\e, Joy, 
 Peace, Long-fuffering, Swcctnefs of Dilpofition, 
 Benehcence,Faithfulnefs,Meeknefs,Temperance; 
 Againft thefe and the like there is no Law. Now 
 they who belong (^0 toChrift,and are his Mcra- 
 
 Spirit, are ye not under 
 the Uw. Now the works 19 
 of the fle(h are maniteil, 
 which are thefe. Adultery, 
 fornication , uncleannefs, 
 lafcivioufnefs, Idolatry , 20 
 witchcraft, hatred^ vari- 
 ance, emulations, wrath, 
 flrife, Icditiors, herelief, 
 F-nvyings, murders, drunk- 21 
 ennels, rcvelhrgs, and fuch 
 like:of the which I tell you 
 before, as 1 have alfo told 
 you in time paft, that 
 they which do fuch things, 
 fliall not inherit the King- 
 dom of God. But the fruit 22 
 of the Spirit is love, joy, 
 peace, long fuffering.gentle. 
 nefs, goodnefs, taith. 
 
 N r £ 5, 
 
 I 
 
 led by 
 
 (t) The Reafon of this AHertion we may find, j^/», 8. 14. w'^ Becaufe they who are 
 ^ the Spirit of God, are the Sons of God, and fo Heirs, and free without the Law, as he 
 argues here, Cft. 3,and4. 
 
 (u) This is plainly the Senfe of the Apoftle, who teaches all along in the former Part 
 of this EpilUe, and alfo that to the Romans, that thole that put themfelves under the Go- 
 
 fnf*} zirr* nnf nrtAf*r thp f .a w • The Olieirinn fVlpn that rpniiinc ic nnlv a hniir flif* PVlra ff* 
 
 fpel, are not under the L^aw: The Q^ie^tion then that remains, is only about the Phrafe, 
 And as to that, it is ealie to obferve how Natural it is, Ibr-St. Paul, having 
 
 to continue the fame Word, 
 ilogie, as the Irregularities 
 
 led bf the Spirit , ^,......... 
 
 in tlie foregoing Verfes more than once mention'd the Spirit, tc 
 
 though fomewhat varied in the Senfe. In St. Paul's Phrafeologic, i;5 mc irrcguiarmc* 
 
 of Appetite, and the Diftatcs of right Reafon, are oppofed under the Titles of Flejh and 
 
 as we have feen ; So the Covenant of Works, and the Covenant of Grace, Law, and 
 
 ofed under the Titles of f/f/J; and Spirit, 2 C r. 3.6, 8. he calls the Gufpel 
 
 Spirit, 
 
 Gofpel arc OppOl»-»-4 wii««-» n<w ^i^i^J «i *ny// .*i.i^ ^^trt., ^w.^. ^.l-*, ^J. "*' v«»jv »h^, vj 
 
 spirit, and Kotn. 7. ■;. In the Flejh, lignilies in the leg.il State. But we need go no fartner 
 than Ch. 2. 3. of this very Epiltle, to fee the L<iw and the Gofpel oppofed by St. Pasd 
 under the Titles oC FUjIi and Spirit. The Reafon of thus uling the word Spirit is very ap- 
 parent in the Doftrine of the New Tellament, which teaches, that thole who receive 
 Chrift by Faith, with him receive his Spirit, and its Aflillance againft the Flefli, See Rom. 8. 
 p.— —II. Accordingly, for the attaining of Salvation, St. I'aul joyns together Belief of 
 the Truth and Sanftif cation ot the Spirit, i Thej]. 2. 13. And ib Spirit here may be taken 
 for the Spirit cf their Minds, but renewed and flrengthened by the Spirit of God ; See 
 Eph. 3. 16. and 4. 23. 
 
 20 (w) *afywa)tfi< (ignifies Witchcraft, or Pfifonin^. 
 
 21 {X) Koiywoi, RtveUings, were, amongft tlie Greeks, diforderly fpending of tlie Night 
 in Fealting, with a licentious Indulging to Wine, good Cheer, Mulick, Dancing, C^f. 
 
 C24) Oi TV Xg^r?, Th^fe mho are if Chrili, are the fame roith thoje who are Jed by the Spirit y 
 V. 18. and are oppofed to thofe mho live after the Fkfh. Rum. 8. 13. Where it is faid, con- 
 formably to what we find here, they through the Spirit mertife the Deeds of the Body. 
 
 bers. 
 
 4 
 
 I 
 
GALATIANS. 
 
 TEXT. PARAPHRASE. 
 
 43 
 
 Ch. vr. 
 
 23 Meeknefs, temperance : a- 
 gainft fiicli there is no law. 
 
 24 And they that are Chrift's, 
 have crucified the fledi, 
 
 25 with the afteAions and 
 lulls. It'wc live in the Spi- 
 rit, let us alfo walk in the 
 
 26 Spirit. Let us not be de- 
 firous of vain glory, pro- 
 yoking one another, envy- 
 ing one another. 
 
 bers, have {z) crucified the Flefh, with the Af- 
 fedions and Lufts thereof. If our Life then (our 
 Flefli having been crucified) be as we prof.fs by 
 the Spirit, whereby we are ahve from that State 
 of Sin we were dead in before, let us regulate our 
 Lives and Adions by the Light and Didates of the 
 Spirit. Let us not be led by an itch of vainGlory to 
 provoke one another, or to envy one another {a). 
 
 NOTES. 
 
 (^) Crucified the Flejh, That Principle in us, from whence fpring vitious Inclinations and 
 Aftions, is, as we have obferved, above called, fometimes the Flejh, fometimes the Old Man. 
 The fubduing and mortifying of this evil Principle, fo that the Force and I'ower where- 
 with it ufed to rule in us, is extingiii/hed, the Apollle, by a very engaging Accommodation 
 to the Death of our Saviour, calls. Crucifying the Old Man, Rom. 6. 6. Crucifying the I'kjhy 
 here. Putting off the Scdy 'J the Sins of the Flejh, Col. 2. U. Putting iff the Old Man, Eph. 4. 
 2. Col. 3. 8. 9. It is alfo called, Mortifying the Members which are on the Earth, Col. 3. 5. 
 Mortifying the Deeds of the Body, Rom. 3. 13. 
 
 26 (a) Whether the vain Glory and envying here were about their fpiritual Gifts, a Fault 
 which the Cri««fc/i»(»f were guilty of, as we may fee at large, i Cor. 12. 13, H- or upon 
 any other occalion, and fo contained in v. i";, of this Chapter, I /liall not cuiioufly examine ; 
 Either way, the Senfe of the words will be much the fame, and accordingly this Vef fe 
 mult end the 5»Aor begin the 6th Chapter, 
 
 25. 
 
 26, 
 
 SECT. XII.] 
 
 CHAP. VI. 1 5. 
 
 CO N T E N T S. 
 
 E here exhorts the flronger to Gentlenefs and Meeknefs to- 
 wards the weak. 
 
 H 
 
 BRethren, if a man 
 be overtaken in a 
 
 BRethren, if a Man byFrailty or Surprife,fall 
 into a fault, do you who are eminent in the 
 
 Church for Know ledge, Praftice, and Gifts, COj 
 NOTES. 
 
 I (b) nK4/M«li)tol, spiritual, in I Cor. 3. 1. and u. i. taken together, has this Senfe. 
 
 raiiC 
 
4+ 
 
 Ch. vr. 
 
 G ALATIANS. 
 
 P ARAPHRASE. TEXT. 
 
 2. 
 
 3- 
 
 ritual, rertore Tuch an one 
 in the fpirit of meeknefs- 
 conlidering thy I'elt, left 
 thou alTo be tempted. Bear 
 ye one anothers burdens, & 
 fo fulfil the law ofChrilK 
 For if a man think him- 
 felf to be Ibmething. when 
 he is nothing, he deceivtrth 
 himfclf. But let every man 
 prove liis own work, and 
 then Oiall he have rejoycing 
 in himfeli alore, and not 
 in another. For every man 
 fliall bear his own bur* 
 den. 
 
 raife him un again,and fet him righr,withGentle- 
 vefs and Meeknef?, confide ring that you your 
 felves are not our of the reach of Temptation^. 
 Bear with one a: others Infirmities, and help to 
 fupport eac'i other under your Burdt;nf;,(<:^,and fo 
 fulhl the Lnw of ChTilT {J). For if any one be 
 conceited of hioifelf, as if he were fomething, a 
 JVlan OiWeighr, fit to prercribe to others, when 
 indeed he is not, he dcceiveth himfelf. But Jet 
 him take care that whit hehimfelfdoth be right, 
 and fuch as will bear the teft, and then he will 
 have matter of glorifying (<?) in himfclf, and not 
 in another. For every one Ihall be accountable 
 only for his own Adions. 
 
 NOTES. 
 
 2 (c) See a parallel Exhortation, i Theff. $.14. which will give light to this, as alfo 
 Horn. I 5. I. 
 
 (d) See fkn 13. 34, 35. and 14. 2. There were fome among them very Zealous for the 
 Obfervation of the Law o^'OHojes ; St. Paul here puts them in mind of a Law which they 
 were under, and were obliged toobferve, vi^. the LanofChriJ}. And he /lews them how 
 to do it, (vi^.) by helping to bear one anothers Burdens, and not increafing their Burdens bv 
 the Obfervances of the Levitical Law. Though the Gofpel contain tlie Law of the Kink 
 dom of Chrirt, yet I do not remember th.it St. Pjw/any where oils it the -Law of Ckrifi but 
 in till? place, where he mentiors it in Oppolition to thofe who thought a Law lb neccflarv 
 that tl)ey would retain that of Ahfes under the Gofpel. ^* 
 
 4 ff) Ko/J-^z/ua, I think ftiould have been Tranflated here Glorying, as Yiajuxi(T'>vTcu is' 
 V. 13. The Apolfle in both Places meaning the fame Thing, (v»^.) Gior\ing in another in 
 having brought him to Circumcilion, and other ritual Obfervances of the Mofaical Law For 
 thus it. Paw/ feems to me to difcourfe in this SeAion. "Bretliren, there be feme among 
 *' )ou that would bring others under the ritual Oblervances of the Mofaical Law a Yoke 
 *' which was too heavy tor us, and our Fathers to bear. They would do much better to eafc 
 " the Burdens of the Weak ; this is fuitahle to the Law of Chrill which they are under 
 " and is the Law which they ought llridly to oVey. If they think, becaufc of their Spi- 
 " ritual Gilts, that they have Po\'.-er to prefcrihe in fuch Matters, I tell them that they 
 " Inve not, but do deceive themfelves. Let them rather take circ of'their own particular 
 *' Anions, that they be right, and fuch as they ought to be. This will give them matter of 
 ■" Glorying in thenifclves, and not vainly in others, as they do when they prevail with 
 »» them to be Circumcifed. For every Man fhall be anfwer.<ble for his own Aiftions. Lee 
 the Reader judge whether this does not feem to he St. Paul'i View here, and fuit with his 
 way of Writing .' 
 
 "£X"' •"''"^'X"/""' '* ^ Phrafe whereby St. ?au] (ignifies to have matter tfGlcrjing and to that 
 Senfe it is rendet'tl, kom. 42. * ' 
 
 J 
 
 SECT, 
 
GALATIANS. 
 SECT. XIIL 
 
 CHAP. VI. 6 10. 
 
 ST. ^aiil having hid fome refh-aint upon the Authority and For- 
 wardrefs of the Teacher?, and leading Men ainongft them, who 
 were, as it feems, more ready to impofe on the GalMians what they 
 fhould not, than to help them forward in the Fra^lice of Gofpel- Obe- 
 dience; he here takes care of them in refped of their Maintenance, 
 and exhorts the Galatians to Liberality towards them ; and in general 
 towards all Men, efpecially Chriftians. 
 
 45 
 
 Ch. vr- 
 
 10 
 
 T AKAVUKASR- 
 
 LET him that is taught the Doiftrin of theGo- 
 fpel,freely communicate the good thingsof 
 this World to him that teaches him. Be not decei- 
 ved, God will not be mocked. For as a Man fow- 
 eth r/),foalf^o(hallhereap. He that lays out the 
 ftcck of good things he has, only for the fatisfadi- 
 on of his own bodily Neceflities, Conveniences or 
 Fieafures, (hall at the Harvefl find the Fruit and 
 Produd of fuch Husbandry to be Corruption and 
 peri(hing(^^).But he that lays out his worldlySub- 
 ftance according to the Rules didated by the Spi- 
 rit of God in the Gofpel, fhall of the Spirit reap 
 Life everlafting. In doing thus what is good and 
 right, let us not wax weary, for in due feafon, 
 when the time of Harvefl: comes, we (hall reap, if 
 we continue on to do good, and flag not. There- 
 fore as we have Opportunities, let us do good unto 
 all Men, efpecially to thofe who profefs Faith in 
 Jefus Chrift, i. e. the Chriftian Religion. 
 
 VOTES, 
 
 1 (/■) Sowxh. A Metaphor ufed by St. Vau] for Mens laying out their Worldly Goods, 
 Sec 2 Cor. 9. 6, CJf. 
 
 8 te) iiom. 8. 13. and 2. 12. 
 
 ^ SECT, 
 
 TEXT. 
 
 Let him that is taught in 
 the word, communicate 
 unto him that teacheth, in 
 all good things. Be not 
 deceived ; God is not 
 mocked : for whatfoever a 
 man foweth, that (hall he 
 alfo reap. For he that 
 foweth to his flefli. /hall of 
 the flefh reap corruption ; 
 but he that foweth to the 
 Spirit, fhall of the Spirit 
 reap life everlafting. And 
 let us not be weary in well 
 doing: for in due feafon 
 we (hall reap, if we faint 
 not. As we have there- 
 fore opportunity, let us do 
 good unto all men, efpe- 
 cially unto them who are 
 of the houfhold of faith. 
 
 6. 
 
 7- 
 8. 
 
 10- 
 
4<J 
 
 Cli. VI. 
 
 GALATIANS. 
 SECT. XIV. 
 
 CHAP. VI. II 
 
 1 8. 
 
 CONTENTS. 
 
 ONE may fee what lay upon St. Pauls Mind, in writing to the 
 Galatiatjs, by what he inculcates to them here, even after he 
 had tiniflied his Letter. The hke we have in the lafl Chipter to the 
 Romans. He here winds up all with Admonitions lo the Galatiajis, of 
 a different end and aim they had to get the Gdatians circumcifed, 
 from what he had in preaching the Gofpel. 
 
 T EXT, 
 
 Ye fee how large a letter T 1 1 
 have written unto you with 
 mine own hand. As many 12 
 as delire to make a Kair 
 /liew in the tlefli, they con- 
 ftrain )0u to be circumci- 
 fed ; only left they fliould 
 fuffer perfecution for the 
 crofsofChrilt. For neither 13 
 they themfclves who are 
 circumcifed keep the law ; 
 but delire to have )ou cir- 
 cuniciied, that they may 
 glory in your flelh. But i^ 
 God forbid that I il'.ould 
 
 FARAPHRASE. 
 
 1 1. You fee how long a Letter I have writ to you 
 
 a 2. with my own Hand {h). They who arewilling to 
 carry fo fairly in theritualpartof the Law.and to 
 make oflentation of their compliance therein,con- 
 ftrain you to be circumcifed, only to avoid Perfe- 
 cution, for owning their Dependance for Salvati- 
 on folelyon acrucified Mefliah,(0 and not on the 
 
 2 3- Obfervances of the Law. For even they themfehes 
 
 who are circumcifed do not keep the Law. But 
 
 , they will have you to be circumcifed, that this 
 
 Mark in your Flefh may afford them matter of 
 
 glorying, and ofrecommending themfclves to the 
 
 34- good opinion of the jfa'trj(^). But as for me,whate- 
 ver may be faid of me, (/) God forbid that I (hould 
 glory in any thing,but in having JefusChrift who 
 
 NOTES. 
 
 II {h) St.Taul mentions the Writing roith hi* omt Hand, as an Argument of his great 
 Concern for them in the Cafe. For it was not ufual for him to write his Epiftles with his 
 own Hand, but to diftate them to others who writ them from his Mouth. See Rom. 16. 
 22. I Cor. 16. al- 
 ia (1) In the I'lefi, i.e. in the ritual Obfervances of the Law; which, ffeb.g.io, are 
 called, Smouoi/^v, -x'^i crafjco,'. 
 
 13 Qi) See Cfe. '5. II. 
 
 14 (/) See Ci&. 5 . 1 1. 
 
 was 
 
GALATIANS. 
 
 TEXT, PARAPHRASE. 
 
 ch. vr. 
 
 glory fave In the crofs of 
 our Lord Jefus Chrift, by 
 whom the world is crucifi- 
 ed unto me, and 1 unto 
 
 J 5 the world. For in Chrift 
 Jefas neither circumcilion 
 availethanv thing, nor un- 
 cirtumci(ion , but a new 
 
 j5 creature. And as many 
 as walk according to this 
 rule, peace be on them, 
 and mercy, and upon the 
 
 17 Ifrael or God. From hence- 
 forth let no man trouble 
 nie ; for I bear in my bo 
 dy the marks of the Lord 
 g Jefus. Brethren the grace 
 of our Lord Jefus Chrift 
 be with your fpirit, Amen. 
 ^ Unto the Galatians, 
 written from Rome. 
 
 was crucified, for my fole Lord and Mifter, 
 whom I am to obey and depend on, which I fo 
 entirely do,without regard to any thingelfe, that 
 I am wholly dead to the World, and the World 
 dead to me, and it has no more Influence on me 
 than if it were not. For as to the obtainina; a 15. 
 iharein the Kingdom of Jefus Chri(l,and the Pri- 
 vileges and Advantages of it,neithcrCircumcifion 
 norUncircumcifion,fuch outward Difflrences in 
 theFlefb, avail any thing, but the New Creation, 
 wherein by a thoro'Chmge, a Manisdifpofed to 
 Righteoufnefsand true Holinefs in goodWork5(»7) 
 And on all thofe who walk by this Rule,T;;5;.thar iS. 
 it is the New Crer,tion alone, and not Circumci- 
 fion, that availeth under the Gol'pel, Peace and 
 Mercy (hall be on them, they being that Ifmel 
 which are truly the People of God (n). From I7» 
 henceforth let no Man give me trouble by Que- 
 /fions, or Doubt, whether I preach Circumcilioa 
 or no. 'Tis true, lam circumcifed. But yet the 
 Marks I now bear in my Body, are the marks of 
 Jefus Chrift, that I am his. The Marks of the 
 Stripes which I have received from the Jews^^Dd 
 which Htill bear in my Body for preaching Jefus 
 Chrirt,arean Evidence that I am not for Circum- 
 cifion. Brcthrzii, The Favour of our Lord Jefus iB, 
 Chrift be with your Spirit. Amen. 
 
 NOTES. 
 
 15 {»)) See Eph. 2. 10. and 4. 24. 
 
 16 («) St. P<j«; having in the foregoing Verfe affcrted, tliat it is the New Creation alonff 
 that puts Men into the liingdoni of Chrilt, and into the Pofieflion of the Privileges thereof 
 this Verfe ma) be underftood alfo as AfTertory, rather than as a Prayer, unlefs there were a 
 Verb that expre^ed it ; efpecially confidering that he writes this Epiiile to encourage them to 
 refufe CircumcilJon. To which end the afluring them, that thofe who do fo rtiall have Peace 
 and Mercy tVom God, is of more F orcc than to tell them, that he prays that they may have 
 Peace and Mercy. And for t'-e fame realbn I underlUnd the Jj'rael of Gcd, to be the fame 
 •.vith thole who maik by thit Ruk^ though joyn'd with them by the Copulative KcJ, And • no 
 very unul'ual way of fpeaking. ' 
 
 FINIS, 
 
A 
 
 PARAPHRASE 
 
 AND 
 
 NOTES 
 
 O N TH E 
 
 Firft Epistle of St. PAUL 
 
 T O T H E 
 
 CORINTHIANS. 
 
 LONDON: 
 
 Printed for William Churchill at 
 the Black Swan in Pater Nojier Rovt, 1718. 
 
THE 
 
 Firft Epistle of St. PAUL 
 
 T O T H E 
 
 CORINTHIANS. 
 
 SYNOPSIS. 
 
 SAint P/?m/'s firft coming to Corinth was Jnfio Chrlfti 52, where 
 he firft applied himfelf to the Synagogue, y4<??j 18. 4. But find- 
 ing them obftinatc in their Oppofition to the GcfpeJ, he 
 turn'd to the Gentiles, ver. 6. out of whom this Church at 
 Corinth feems chiefly to be gathered, as appears, J^s 18. and i Cor. 
 12. 2. 
 
 His ftay here was about two Years, as appears from ASIs 18. ir, 
 18. compiired: In which time it may be concluded he made many 
 Converts, for he was not idle there, nor did he ufe to ftay long in 
 a plsce where he was not incouraged by the Succefs of his Mini- 
 iiry. Befides what his fo long Abode in this one City, and his In- 
 defatigable Labour every where might induce one to prefume of 
 the number of Converts he made in that City 5 the Scripture it felf, 
 ABs 18. 10. gives fufficient Evidence of a numerous Church ga- 
 thered there. 
 
 Corinth it felf was a rich Merchant-Town, the Inhabitants 
 Greeks, a People of quick Parts, and inquifitive, i Cor. 1. 22. but 
 naturally vain and conceited of themfelves. 
 
 Thcfe things confidered may help us in fome mcafure the better 
 to underftand St. Paul's Epiftles to this Church, which feems to be 
 in greater Diforder, than any other of the Churches which he writ 
 to. A 2 This 
 
 \ 
 
STNOPSIS. 
 
 This Epiftle was writ to the Corinthians, Anno Chrifti 57, be- 
 tween two and three Years after St. Paul had left them. In this 
 Interval there was got in ainon^ft them a new Inftrudlor, a Jew 
 by Nation, who had raifed a Fad-ion againft St. Prf?//. W'ith this 
 Party, whereof he was the Leader, this faife Apoftle had gain'd 
 great Authority, fo that they admired, and gloried in him, with an 
 apparent Difeftccm and Diminifhing of St. P^ul. 
 
 Why I fuppofe the Oppofition to be made to St. ?/tul in this 
 Church by one Party under one Leader, I (hall give the Reafons 
 that make it probable to mc, as they come in my way, going 
 through thefe two Epiftles, which I (liall leave to the Reader to 
 judge, without pofitively determining on either lide : And there- 
 fore (hall, as it hippcns, fpcak of thefe Oppofers of St. Paul fome- 
 times in the lingular, and fometiines in the plural Number. 
 
 This at lead is evident, that the mnin Dcfign of St. Paul in this 
 Epiftle, is to fupport his own Authority, Dignity, and CredLt?' with 
 that part of the Church, which flock to hira , to vindicate hira- 
 fejf from the Afperfions and Calumnies of the oppofite Party ^ to 
 lelicn the Credit of the chief and leading Men in it, by intimating 
 their Mifcarriages, and (hewing their no Caufe of glorying, or be- 
 ing gloried in ^ that fo withdrawing their Party from the Admi- 
 ration and Efteem of thofe their Leaders, he might break the Facti- 
 on 3 and putting an end to the Divifion, might re-unite them with 
 the uncorrupted part of the Church, that they might all unani- 
 moufly fubmit to the Authority of his Divine Midion, and v.'ith one 
 Accord receive and keep the Dcdriiic and DireQions he had deli- 
 vered to them. 
 
 This is the whole Subjed from Ch. i. ic. to the end of Ch. 6.. 
 In the remaining part of this Epiflle he anfwers fome Qiieftions 
 they had propofed to him; and refolves fome Doubts not without 
 a mixture, on all Occafions, of Refledions on his Oppofers, and of 
 other things that might tend to the breaking of their Faction. 
 
 SEC- 
 
I CORINTHIANS:: 
 SECTION I. 
 
 5 
 
 Nercnis 3. 
 
 C H A P. I. V. I 
 
 T EXT. 
 
 T 
 
 I A U L called to be an 
 _ apolHe of Jefus Chrift, 
 through the will of God, 
 aj^ Softhenes our brother. 
 
 2 Unto the church of God 
 which is at Corinth, to 
 them that are fanftitied in 
 Gliiift Jefus, called to be 
 Saints, with all that in e- 
 very place call upon the 
 name of Jefus Chrift our 
 Lord, both theirs and ours. 
 
 2 Grace be unto you, and 
 Peace from God our Fa- 
 ther, and from the Lord 
 
 4. Jefus Chrift. I thank my 
 God always on your be- 
 half, for the grace of God 
 ■which is given you by Je- 
 
 e fus Chrift ; That in eve- 
 ry thing )e are enriched 
 by him in all utterance, 
 and in all knowledge : 
 
 INTRODVCTION. 
 
 PAVLm ApodleofJefusCbrift, oiled to 
 be fo by the Will of God (a) and Sbjlbenes 
 {h) our Brother iu the Chriftian Faith, to the 
 Church of God which is at Corinth^ tothcni 
 that are feparated from the reft of the World 
 by Faith in Chri/i Jefm, (0 called to be Saints, 
 with all that are every where called bv the name 
 of Jefus Cbriji (,^) their Lord {e) and O-irs; Fa- 
 vour and Peace be unto you fio n God our Fa- 
 ther, and from the Lord Jffn-s Chriji. 
 
 I thank God always on your behalf, for the 
 Favour of God which is beflowed on you 
 through "Jefus Chrljl -^ fo that by hiin you are 
 inrichtd with all Knowledge and Utterance, 
 
 NOTES. 
 
 1 (<j) St. Paul in mo.l of his Epiftles mentions his being ca!lt:d to be an Apjftk by the Will 
 of Cod, which way of fpeaking being peculiar to him, we ni.iy fuppofe him the rein to in- 
 timate his extraordinary and miraculous Call, j4is 9. and his receiving the Gofpel by im- 
 mediate Revelation, Cal, i. 11, 12. For he doubted not of the Will and Providence of 
 God governing all things. 
 
 (6) Ms I']. 17- 
 
 2 (c) 'Hyi!!i.(!-fiS^ots bt Xyra Iiio-", San^lifitd in Chrifl "Jsfus, does not fignity here, whofc 
 Lives are pare and holy, for thsre were many amongft thofe he writ to, who were quite 
 otherwife ; hut fati^ifed lignihes ieparate I'rom the common btate of Mankind, to be the 
 People of God, and to ferve him. The Heathen World had revolted from the true God, 
 to the Service of Idols and falfe Gods, Rjw. 1.18 — 215. The Jews beina; feparated from 
 this corrupted Mafs, to be the peculiar people of God, were called Hily, Exod. 19. ■;, 6. 
 Numb. \e,. 40. They being call ofl", the Profeffors ofChriftianity were feparated to be the 
 People of God, and. fo became holy, i Pet. 11.9, in. 
 
 (d) E-!riKii.\y./>-9/j'>i nttntt. Xg^r^, that are called Chrifiians ; thefe Greek Words being a Pe- 
 riphrafis for Chriftians, as is plain from the Dclign of this Verfe. But he that is not fa- 
 tisfied with that, may fee more Proofs of it in Dr. Hammond upon the place. 
 
 (f ) What the ApolUc means by Lord, when he attributes it to Chrift, Vid. 8. 6. 
 
 and 
 
 I. 
 
 2. 
 
ICORINTHIANS. 
 
 An.Ch.e,T. 
 
 6. 
 
 8. 
 
 INTRODVCTIOK 
 
 and all extriordinary Gifts, as at firft by thofe 
 miraculous Gifts the Gofpel of Chrift was con- 
 firmed among you : So that in no fpirituaJ 
 Gift are you fliort or deficient, f/) waiting for 
 the coming of our L.)rd Jefut Cbrifi, who alfo 
 fliall confirm you unto the end, that in the day 
 of fhe Lord Jefm Chrift there may be no charge 
 asainft you. For God who has c;illed you unto 
 the Fellowfhip of his Son "jefiu Chrift our Lord, 
 may be relied on for wh it is to be done on his 
 fide. 
 
 l^ OT E S. 
 
 7 f/) Vid, 2 Cor. 12. 12, 13. 
 
 T EXT, 
 
 Even as the teftimony of 6 
 Chrift was confirmed in 
 )ou. So that ye come be- -j 
 hind in no Gilt ; waiting 
 for the coming of our Lord 
 Jefus Chrift : Who fhall 8 
 alio confirm you unto the 
 endjthat ye may be blame- 
 lefs in the Jav of our 
 Lord Jefus Chrift. God ^ 
 is faithful, by whom ye 
 were called unto the fel. 
 lowftiip of his Son Jefus 
 Chrift our Lord. 
 
 SECT. 11. 
 
 C H A P. I. 10. VI. ao. 
 
 CONTENTS. 
 
 THere were great Diforders in the Church of Gor'mth^ caufcd 
 chiefly by a Faction raifed there againft St. Pmil : The Par- 
 ■ tifans of the Fadion mightily cried up and gloried in their Lea- 
 der.'^, who did all they could to difpnagc St. P^z</, and leffen him 
 in the Efteem of the Cormhtans. St. Paul n:iakes it his bufinefs in 
 this Sedion, to take off the Corinthians from Tiding with and glory- 
 ing in this pretended Apoflle, whofe Followers and Scholars they 
 profefled themfeives to be, and to reduce thein into one Body, as 
 the Scholars of Chrift united in a belief of the Gofpej, which he 
 had preached to them, and in an obedience to it, without any fuch 
 diftindion of Mailers or Leaders, from whom they denominated 
 themfeives. He alfo here and there intermixes a Juftification of 
 himfelf againft the Afperfions which were cafl upon him by his 
 Oppofer?. How much St. Paul was fee againft their Leaders, 
 
 niaybefcen, 2 Cor, 11.13. 15. 
 
 The 
 
ICORINTHIANS. 7 
 
 The Arguments ufed by St. ?aul to break the oppofite Faflion, ^"-ch-/,!- 
 and put an end to all Divifions amongfl: them, being various, we J^!^^^' 
 (hall take notice of them under their feveral Heads, as they come 
 in the order of his Difcourfe. 
 
 SECT, II. N, u 
 
 CHAP. I. 10 16. 
 
 CONTENTS. 
 
 SAint Paul's drd Argument is. That in Chriftianity, they all had 
 but one Mafter, viz,. Chrift ^ and therefore were not to fall 
 into Parties denominated from diftind Teachers, as they did in 
 their Schools of Philofophy. 
 
 TEXT, 
 
 Now I befeech you, bre- 
 thren, by the name of our 
 Lord Jefus Chrilt, that ye 
 all fpeak the fame thing, 
 and that there be no divi- 
 lions among you ; but that 
 ye be perfeftly joined toge- 
 ther in the fame mind, and 
 11 in the fame judgment. For 
 it hath been declared unto 
 me of )ou, my brethren, 
 by them which are of the 
 houfe of Chloe, that there 
 arc contentions among you. 
 
 ? ARAfHRASE. 
 
 NO W I befeech you, Brethren , by the 
 Name (g) of our Lord Jefus Cbrifi^ 
 that ye hold the fame Dodrine, and that 
 there be no Divifions amongft you ; but 
 that ye be framed together into one en- 
 tire Body, with one Mind, and one Affe- 
 dion. For 1 undcrftand, my Brethren, (h) 
 by fome of the Houfe of Chloe^ that there 
 arc Quarrels and DiiFcHtions amongfl you : 
 
 NOTE S. 
 
 10 (?) Of whom the whole Family in Heaven and Earth, is and ought to be named. If 
 any one has thought St. Paul a loofe Writer, it is onl)' becaule he was a loofe Reader. He that 
 takes notice of St. Paul's Delign, /hall nnd that there is not a Word fcarce, or Expreflion that 
 he makes ufeof, but with relation and tendency to hi? prefent main purpofe; As here intend- 
 ing to abolifli the Names of the Leaders tliey diftingiiilli'd thcmlelves bv, he beleethes them 
 by the Name of Chrift, a Form that 1 do not remember he eifewhere ules. 
 
 1 1 ih) Brethren^ a Name of Union and Friendlliip ufed here twite together bv St. Fau! 
 : of his Pcrfwalion to them, to put an end to their Divifions 
 
 10. 
 
 II. 
 
 ki the entrance ( 
 
 So 
 
8 
 
 I CORI NTHIANS. 
 
 jin.Cb.<,T. 
 
 T^ercnis 3. 
 
 TEXT. 
 
 13- 
 
 14. 
 16. 
 
 PARAPHRASE. 
 
 So that yc arc all fallen into Parties, ranking 
 your fejves under different Leaders, or Ma- 
 ftcr«, one faying, 1 am of Paul, another, I of 
 Apolios, I of Cephas, I ofChri/?. Is Cbrifl, who 
 is our only Head and Mifter, divided ? Was 
 Paul crucitied for you? Or were you baptized 
 into (?) the Name of Paii!.^ I thank God that 
 I biptized none of you but Crifpus and Gains ^ 
 Left any one fhould fay I hid baptized into my 
 own Name. I baptized alfo the Houfhold of 
 Stephanas : Farther I know not whether I bap- 
 tized any other. 
 
 1<I OTES. 
 
 13 (') Ei> properly fignilies ;«»o, fo the FrencTi tranflate it here: The. Phrafe fxt.it'it^i- 
 vou «',-, to be baptised into any one% Name, or into any one, is folemnly by that Ceremony to 
 enter himfelF a Difoiple of him into whole Name he is baptized, with Protefliou to re- 
 ceive his Doftrine and Rules, and fubmit to his Authority : A very good Argument here 
 why they fliould be called by no one's Name but Cbrifl's. 
 
 Now this I fay, that e-l2 
 very one of you faith, I 
 am of Paul, and I of A» 
 polios, and I of Cephas, 
 and I ofChrift. IsChrifti? 
 divided ? was Paul cruci- 
 fied for you ? or were ye 
 baptized in the name of 
 Paul ? 1 thank God that 1 14 
 baptized none of you, but 
 Crifpus and Gaius; Left 1 5 
 any (hould fay that I had 
 baptized in mine own 
 name. And I baptized al- 16 
 fo the houfhold of Ste- 
 phanas : belides, 1 know 
 not whether I baptized 
 any other. ■ 
 
 SECT. 11. N. 2. 
 
 CHAP. I. 17 51. 
 
 CONTENTS. 
 
 TH K next Argument of St. Paul to flop their Followers from 
 glorying in thefe faife Apoftles, is, that neither any Advan- 
 tage of Extradion nor Skill in the Leaning of the Jews, nor in 
 the Philofophy and Eloquence of the Greeks was that for which 
 Go 1 chofe Men to be Preachers of the Gofpel. Thofe whom he 
 made choice of for overturning the Mighty and the Learned, were 
 mean plain illiterate Men. 
 
 For 
 
ICORINTHIANS. 9 
 
 Jin. 
 
 T E XT. PARAPHRASE. 
 
 An.Ch.<,J. 
 Neronis 3. 
 
 19 
 
 17 For Chrift Tent me not to 
 baptize, but to preach the 
 gofpcl : not with wiWom 
 of words, lefl; the crofs of 
 Chrift fliould be made of 
 
 1 3 none effeft. For the prea- 
 ching of the crofs is to 
 them that perifli, fooli/h- 
 nefs : but unto us which 
 are faved, it is the power 
 of God. For it is writ- 
 ten , I will dei^roy the 
 wifdom of the wife, and 
 will bring to nothing 
 the underftanding of the 
 
 20 prudent. Where is the 
 wiie ? where is the 
 fcrihe ? where is the dif- 
 puter of tliis world ? hath 
 not God made foolifti the 
 wifdom of this world ? 
 
 2 1 For after that, in the wif- 
 dom of God, the world 
 by wifdom knew not God, 
 it pleafed God by the 
 foolirtinefs of preaching 
 to fave them that be- 
 lieve. 
 
 For Chrrjl fent me not to baptife, but tc preach 17. 
 the Gorpel -^ not with learned and eloquent Ha- 
 rangues, lefl thereby the Virtue and Efficacy 
 of Chrift's Sufferings and Denth fhould be o- 
 verlooked and negleded, if the ftrefs of our 
 Perfwafion fhould be laid on the Learning and 
 Quaintnefs of our Preaching. For the plain in- 1 8. 
 fifling on the Derith of a crucified Saviour is 
 by thoff, who perifh, recaved as a foolifli con- 
 temptible things though to us, who are faved, 
 it be the Power of God, conformable to w!iat 
 is prophefied by Ifaiah : I will dellroy the Wif- 19. 
 dom of the Wife, and I will bring to nothing 
 the Underftanding of the Prudent. Where is the 
 Philofopher skill'd in the Wifdom ofthe Greeks? 
 Where the Scribe {k) ftudied in the Learning of 20, 
 the Jews ? Whtre the Profelibr of humane Arts 
 and Sciences .> Hath not God rendred all the 
 Learning and Wifdom of this World foolifh and 
 ufelefs for the Difcovery of the Truths of the 
 Gofpel > For fince the World by their natural 21. 
 Parts and Improvements in what with them 
 paHed for Wifdom, acknowledg'd not the one 
 only trueGodjthoughhehad manifefled himtclf 
 to them in the wife Contrivance ,-ind admirable 
 Frame of the vifible Works of the Creation, it 
 pleafed God by the plain, and ('as the World 
 efteems it) foolifh Doftrine of the Gofpel, to fave 
 
 NOTES. 
 
 20 (I) Scribe was the Title of a learned Man amongft the ^ns ; one vcrfed in their Law 
 and Rites, which was the Study of their Doftors and Rabbies. It is likely the falfe Apolile 
 fo much concerned in thefe two Epillles to the Corinthians, who was a Jew, pretended to 
 Ibmethingof this kind, and magnified himfelf thereupon, otherwifc it is nor probable that 
 St. Paul Sould name to the Corinthians, a fort of Men not much known or valued among the 
 Creeks. This therefore may be fuppofed to be faid to take off their glorying in their falfc 
 ApolUe. 
 
 B 
 
 thofe 
 
lo I CORINTHIANS. 
 
 PARAPHRASE. TEXT. 
 
 NeronU 3. 
 
 24 
 
 25 
 
 2 2. thofe who receive and believe ir. Since (l") both 
 the Jews demand extraordinary Signs and Mi- 
 racles 5 and the Greeks feek VVifdom 3 but I 
 
 23. have nothing elfe to preach to them but Chrift 
 crucified, a Dodlrine ofFenfive to the Hopes and 
 Expedations of the Jews -^ and foolifh to the 
 acute Men of Learning, the Greeks:^ but yet it 
 is tothefe, both Jervs and Greeks fwhen they 
 are convertedj Chri^ the Power of Cod, and 
 ChriJI the Wifdom of God : Beciufethit which 
 feems Fooh'fhnefs in thofe who came from God, 
 furpalles the Wifdom of Man ^ and that which 
 
 26. feems Weaknefs in thofe fent by God, furpalFes 
 the Power of Men. For refled upon your 
 felves, Brethren, and you may obfcrve, that 
 there are not many of the wife and learned 
 Men, not many Men of Power or of Birth 
 among you that are called. But God h^^th 
 chofen the foolifh Men in the account of the 
 World, to confound the wife ^ and God h.ith 
 chofen the weak Men of the World to confound 
 
 27 
 
 For the Jews require a 22 
 fign, and the Greeks feek 
 after wif.^om : But we 23 
 preach Chrift crucified, 
 unto the Jews a flumbling 
 block, and unto the Greeks, 
 fooliilincrs ; But unto them 24. 
 which are called, both Jews 
 and Greeks, Chrift, the 
 power of God, and the 
 wifdom of God, Becaufe 25 
 the fooliihnefs of God is 
 wifer than men; and the 
 weaknefs of God is ftrong- 
 er than men. For ye fee 26 
 your calling, brethren, 
 how that not many wife 
 men after the fielh, not 
 many mighty, not many 
 noble are called. But God 27 
 hath chofen the foolifli 
 things of the world, to 
 confound the wife ; and 
 God hath chofen the weak 
 things of the world , to 
 confound the things whtcl) 
 are mighty ; 
 
 NOTES. 
 
 22 (1) 'E-TTtfJi K,, fime both. Thefe Words ufed here by St. Paul are not certainly idle 
 and infignificant, and therefore I cannot fee how they can be omitted in the Tranllation. 
 
 'F.-/r«i5i is a word of Reafoning, and it minded, will lead us into one of St. Pawn's Rcalbn- 
 ings here, which the negleift of this word makes the Reader overlook. St. Paul in ver. 21, 
 argues thus in general. " Since the World by their natural Parts and improvements did not 
 " attain to a right and faving Knowledge of God, God by the preaching oi' the Gofpel, 
 " which feems Fool i/hnefs to them, was pleafed to communicate that Knowledge to thofe 
 who believed. 
 
 In the three following Verfes he repeats the fame Reafoning a little more exprefly ap- 
 plied to the People he had here in his view, vi:^. Jew and Greeks : and his Senfe feems to 
 be this; " Since the "Jevs, to make any Doflrine go down with them, require e.xtraordi- 
 " nary Signs of the Porver of God to accompany it, and nothing will pleafe the nice Palates 
 *' of the learned Greeks hut Wifdom, and though our preaching of a crucified Aff/^<»A be a 
 «' Scandal to tlie Jems, and Foolidintlj to the Creeks; yet we have what we both ieek; for 
 " both Jew and Gentile, when they are called, find the Mejfiah whom wc preach to be the 
 *' Power of God, and the (F//"rfo/n of God. 
 
 the 
 
I CORINTHIANS. 
 
 r EXT. 
 
 23 And bafe things of the 
 world, and things which 
 arc defpifed , hath God 
 chofen, yea, and tilings 
 which a.e not, to bring to 
 nought things that are : 
 
 29 That CO flefli fliould glory 
 
 join his prefente. But of 
 him are ye in Chrift Je- 
 fus, who of God is made 
 unto us wifdo'ii, and righ- 
 teoufnefs, and fanftificati- 
 
 -, I on, ; nd redemption : That 
 according as it is written, 
 He that glorieth, let him 
 glory in the Lord. 
 
 II 
 
 ylnCh.'jJ. 
 Neronis 3. 
 
 PARAPHRASE. 
 
 the mighty: The me^n Men of the World, 28. 
 and conteinptible, has God chofen, and thofc 
 that are of no account, are nothing fw J to dif- 
 place rhofe that are : That fo there might be 29. 
 no rroin or pretence for any one to glory in 
 his Frefence : N;tural humane Abilities, Parts 30« 
 or Wifdom, could never have reach'd this way 
 to Happincfs: 'Tis to his Wifdom alone that 
 ye owe the Contrivance of it: To his reveal- 
 ing of it that ye owe the Knowledge of it, and 
 'tis from him alone that you are in Chr?Ji Jefxts^ 
 whom God has made to us Chyijtuuis WifdoiH, 
 and Righteoufnefs, and SanQification, and Re- 
 demption, which is all the Dignity and Pre- 
 eminence, all that is of any vjilue amongfl: us 
 Chriflians ; That as it is written, He that glo- 3r. 
 rieth fliould glory only in the Lord. 
 
 NOTES. 
 
 25, 27, 28. He that will read the Context, cannot doubt but that Si. Paul, by what he 
 exprefle in thefe Verfes in the Neuter Gender, means Perfons, the whole Argument of the 
 Place being about Perfons, and their glorying, and not about things. 
 
 28 (m) Tft/u*' o'T*, Things that are not, I think m<iy well be underftood of the Gentiles, 
 who were not the People of God, and were counted as nothing by the Jems ; and we are / 
 
 pointed to this meaning by the words itaraig^iJyii CT )taT«f>i!oi\ By the foolijhand weak things, j/t(ToCfy'>]^ 
 i, e. by limple, illiterate and mean Men, God iliould"/»aie ajham'd the learned I'hilofophers 
 and great Men of the Nations : But by the /^>j otTtn, the things that are not, he would abo- 
 !i(h the things that are, as in effeft he did abolifli the Jewijh Church by the ChriiHan, taking 
 in the Gentiles to be his People, in the place of the reje(?ted Jev>s, who till then were his 
 People. This St. Paul mentions here not by chance, but purfuant to his main Delign to flay 
 their glorying in their falfp Apoflle, who was a Jew ; by (hewing that whatever that head 
 of the FaAion might claim under that Pretence, as it is plain he did Hand upon it. (See 2 Ct. 
 11. 21, 22.) He had not any the leaft T'tle to any Effeemor Refpeft upon that account, lince 
 the yero'fi Nation was laid afide, and God had chofen the Gentiles to take their Place, and 
 to be liis Church and People inflead of them : Vid. Note on Chap. 2. v. 6. there one may fee, 
 whoare thex«T(tf>/,cd5"i'i, the abcUjIied, whom God fays here, KarapiiJij, he will <a6W//!). 
 
 B a 
 
 SEC- 
 
12 
 
 j4'i.Ch.<^7' 
 Ntronis 3 . 
 
 I CORINTHIANS, 
 SECT. II. N. 3. 
 
 CHAP. II. I 5. 
 
 CONTENTS. 
 
 FArther to keep them from f^lorying in their Leaders, he tells them, 
 that as the Preachers of the Gofpel of God's choofing were mean 
 ai/d illiterate Men, fj the Gofpel was not to be propagated, nor 
 Men to be eflablifhed in the Faith my humane Learning and Elo- 
 quence, but by the Evidence it had from the Revelation contained 
 in the Old Teflatnent, and from the Povt'et of God accompanying 
 and confirming it with Miracles. 
 
 PARAPHRASE, 
 
 TEXT 
 
 AND I, Brethren, when I cime and A ND i, brethren,when i 
 
 preach'd the Gofpel to jou, I did not .Vj^.^rL'S "Tf 
 
 endeavour to fet it off with any Ornaments oi fpeech, orofwifdom, de- 
 
 Rhetorique, or the mixture of humane Learn- '/?^'"S ""f _3'o^ the te- 
 
 ^, .; , , . 11 ,1 1 • Itimonv of God. Foe I 7 
 
 ing or Philolophy, but plamly declared it to determined not to know 
 you as a Dodrine coming from God, revealed 
 and attefled (?i) by him. For I refohtd to own 
 
 NOTES. 
 
 1 (n) To yuafTu'eiov re ©ss, The Teflimcny of God, i. e. what God hath revealed and te- 
 ftifies in the Old Teftament : The Apoflle here declares to the Corinthians, that when he 
 brought the Gofpel to them, be made no ule of any humare Science, Improvement or Skill, 
 no Inlinuations of Eloquence, no Philofophical Speculations, or Ornaments of humane Learn- 
 ing appear'd in any thing he laid to perfwade them : All his Arguments were, as he tells 
 them, ver. 4. from the Revelation of the Spirit of God in the Prediftions of the Old Tefta- 
 ment, and the Miracles which he PmdA\A among them, that their Faith might be built 
 wholly upon the Spirit of God, and not upon the Abilities and Wifdomof Man: Tho' 
 f^afTiJe^ov TO ©£«■, The Teflimcny of God, agrees very well with fo much of St. TauVs mean- 
 ing as relates to his founding his l^reaching on the Tedimony ofGod;yet thofe Copies which 
 read /^lyiSgiov, Myflery, for /uttOTi^eiov, Teflimonf, feem more perteftly to correfpond with 
 St. Paut'i Senfe in the whole latitude of it. For tho' he owns the Poftrine of the Gofpel di- 
 ftated by the Spirit of God, to be contained in the Scriptures of the Old Teftament, and 
 builds upon Revelation: yet he every where teaches, tliat it remained a Secret there, not 
 underftood till they were lead into the hidden Evangelical meaning ofthofe Paffages by the 
 coming oCJefus Chrifl ; and by the Aflifbnce of the Spirit in the times of the Meffiah, and 
 then publifL'd to the World by the Preachers of the Gofpel: And therefore he calls it, efpe- 
 tially that part of it which relates to the Cenliles, almoft every where, fiv^yicioh Mjflery. 
 See particularly, Kom. i6. 25, 26. 
 
 or 
 
I CORINTHIANS. 
 
 TEXT, PARAPHRASE. ""Z^. 
 
 any thing among you , 
 fave Jefus Chrift and him 
 
 J crucified. And I was with 
 you in weaknefs, and in 
 ftar, and in much trem- 
 
 ^bling. And my fpeech, 
 and my preaching was not 
 with inticing words of 
 man's wifdom, but in de« 
 monftration ot the Spirit, 
 
 t and ot power : That your 
 faith ihould not ftand in 
 the wifdom of men, but 
 in the power of God. 
 
 or fhow no other Knowledge among you, but 
 the Knowledge (oj or Dodrine oi Jefus Chrifiy 
 and of him crucified. All my Cnrriage among 
 you had nothing in it, but the appearance of 
 Weaknefs and Humility, and Fear of offending 
 youf/jj: Neither did I in my Difcourfes, or 
 Preaching, make ufe of any humane Art of 
 Perfwafion to inveigle you. But the Dodrine 
 of the Gofpel which I propofed, I confirmed, and 
 inforced by what the Spirit (q) had revealed 
 and demonftrated of it in the Old Teflament, 
 and by the Power of God accompanying it with 
 miraculous Operations, that your Faith might 
 have its Foundation not in the Wifdom and En- 
 dowments of Men, but in the Power of God (r). 
 
 NOTES. 
 
 s (o) St. Paid who washimfelfa learned Man, efpecially in the Jewi/h Knowledge, ha- 
 ving in the foregoing Chapter told them, that neither the jfetfi/?) Learning, nor Grecian 
 Sciences, give a Man any Advantage, as a MiniRer of the Gofpel ; he here reminds them, 
 that he made no fhew or ufe of either when he planted the Gofpel amongft them ; intimating 
 thereb) , that thofe were not things for which their Teachers were to be valued or followed. 
 
 3 (p) St. Paul by thus fetting forth his own modeft and humble Behaviour amongft them, 
 reflects on the contrary Carriage of their falfe Apollle, which he defcribes in words at length, 
 2 Cor. 1 1. 20. 
 
 4 (q) There were two forts of Arguments wherewith the Apoftle confirmed the Gofpel ; , 
 The one was the Revelations made concerning our Saviour by Types and Figures, and Pro- 
 phefies of him under the Law: The other Miracles and miraculous Gifts accompanying tha 
 firft Preachers of the Gofpel in the publilling and propagating of it. The latter of thefc 
 St. Paul here calls Power, the former in this Chapter he terms spirit ; fover. 12, 14. Things 
 of the Spirit of God, and jpiritual things, are things which are revealed by the Spirit of God, 
 and not difcoverable by our natural Faculties. 
 
 5 (r) Their Faith being built wholly on Divine Revelation and Miracles, whereby all 
 humane Abilities were fliut out, there could be no reafon for any of them to boaft themfelves 
 of their Teachers, or value themfelves upon their being the Followers of this or that Preach- 
 er, which St, ?<»«; hereby obviates. 
 
 SECT. 
 
lij. I CORINTHIANS. 
 
 j9n.Ck.c,J. 
 I^ei HIS 3. 
 
 SECT. II. A^. 3. 
 
 CHAP. 11. 6 16. 
 
 CONTENTS. 
 
 THE next Argument the Apoftle ufes to fhew them, that they 
 had no reafon to glory in their Teachers, is, that the Know- 
 ledge of the Gofpel was not attainable by our natural Parts, however 
 they were improved by Arts and Philofophy, but was wholly ow- 
 ing to Revelation. 
 
 PARAPHRASE. TEXT. 
 
 Howbeit that which we preach is VVifdom, Howbeit we fpeak wifdom e 
 and known to be fo among thofe who are ^eT^-^noc thl w!fi:^ 
 throughly intruded in ihtChrifiian Religion, of tins world ; nor of the 
 and take it upon its true Principles CO -' but pnn<:« of thi» world, that 
 not the Wifdom of this World fO, nor of 
 
 NOTES. 
 
 6 (1) Perfe§ here is the fame with Spiritual, ver. 15. one that is fo perfeAly well apprl- 
 fed of the Divine Nature and Original oftlie Chrijlian Religion, that he (ees and acknow- 
 ledges it to be all a pure Revelation from God ; and not in the leaft the ProduA of humane 
 Difcovery, Parts, or Learning, and fo deriving it wholly from what God hath taught by 
 his Spirit in the Sacred Scriptures, allows not the leaft part ot it to be afcribed to the Skill or 
 AbilitiesofMen, as Authors of it, but received as a Doftrine coming from God alone. And 
 thasperfed is oppofed tocarnal, Ch. 3. 1, 3. i e. fuch hahei in Chrillianity, fuch weak and 
 miftaken Chriftians, that they thought the Gofpel was to be managed as humane Arts and 
 Sciences amongft Men of the World, and thofe were better inftrufted, and were more in the 
 right wlio followed this Mafter or Teacher rather than another, and fo glorying in being the 
 Scholars, one of Paul, and another oWAfOlloi, fell into Divi/ions and Parties about it, and 
 vaunted one over another : Whereas in the School ot Chrifl all was to be built on the Autho- 
 rity of God alone, and the Revelation ofthe ipirit in the Sacred Scriptures. 
 
 6 (t) Wifiom of this World, i.e. the Knowledge, Arts and Sciences attainable by Man's 
 natural Parts and Faculties ; fuch as Man's Wit could find out, cultivate and improve, or of 
 the Princes of this IVorli, i. e. fuch Doftrines, Arts and Sciences, as the Princesof the World 
 approve, incourage, and endeavour to propagate. 
 
 the 
 
ICORINTHIANS. 15 
 
 TEXT. PARAPHRASE. JJ^::^' 
 
 _ come to nought. But we jf^g Priiices (u) Of Great Men of this 
 
 fpcak the wifdom of God ^^^j^ ^^^^ ^j^^ ^jj, ^^.^,^,y ^^ ,^^^^^j^^ ^^ 
 
 nought C^J' ^"^ ^'^ ^P^3k the Wifdom 7, 
 NOTES. 
 
 6 (m) Tho' by "A^y^arli; -n alat^ tkt», may here be underftood the Princes or Great Men 
 tf this World, in the ordinary Senfe of thefe Words, yet he th«t well conliders ver. 28. of the 
 foregoing Chapter, and ver. 8. ofthis Chapter, nia}- find reafon to think, that the Apofilc 
 here principally deligns the Rulers and Great Men of the Jewijii Nation. It it be objefled, 
 that there is little Ground to think that St. Fau} by the Wifdom he difowns fliould mean that 
 of his own Nation, which the Greets of Corinth (whom he was writing toj had little Ac- 
 quaintance with, and had very little Efteem for ; I reply, that to underftand this right, and 
 the Pertinency ofit, we muft remember, that the great Defign of St. Paul in writing to the 
 Corinthians, was to take them off from the Refpeft and Efteem that many of them had for a 
 falle Apol^lethat was got in among then], and had there raifcd a Faiftion againft St. Paul. 
 This pretended Apol^le, 'tis plain from 2 Cor. 1 1. 22. was a Jem, and as it feems, 2 Cor. ■;. 
 16, 17. valued himfelf upon that account, and poflibly boalkd himfclf to be a Man of Note, 
 either by Birth or Alliance, or Place, or Learning, among that People who counted them- 
 felves the holy and illuminated People of God, and therefore to have a right to fway among 
 thefe new Heathen Converts. To obviate tliis Claim of his to any Authority, St. Paul here 
 tells the Corinthians, that the Wifdom and Leirning of the Jtvaijh Nation lead them not in- 
 to the Knowledge of the Wifdom of God, i. e. the Gofpel revealed in the old Teflamenr, 
 evident in this, that it was their Rulers and Rabbies, who ftiffly adhering to the Notions 
 and Prejudices of their Nation, had crucified Jefus the Lord of Glory, and were now them- . 
 felves, with their State and Religion, upon the point to be fwept away and abolifh'd. 'Tis 
 to the fame purpofe that 1 Cor. 4.16 — 19. he tells the Corinthians, that he htorrs no Man af- 
 ter the Fkjh, i.e. that he acknowledges no Dignity of Birth, or Defcent, or outward natio- 
 nal Privileges. The old things oftheyervijh Conftltution are pall and gone ; whoever is in 
 ChriJ}, and entred into his Kingdom, is in a new Creation, wherein all tilings are new, all 
 things are from God ; no Right, no Claim or Preference derived to anv one from any for- 
 mer Inflitution, but every one's Dignity coniifts folely in this, that God had reconciled him 
 to himfelf, not imputing his former TrefpalTes to him. 
 
 6 'iv) 'Aiuiv hI®', which we tranflate tA/jr/'orW, feems to me to fJgnife commonly, ifnot 
 tonftantly, in the New Teftament, that State which during the Mofaical Conllitution, Men, 
 either Jervs or Gentiles, were in, as contra-dilHnguinied to the Evangelical State or Conftitu- 
 tion, which is commonly called 'Aiilv iJ.i>t~o.'y, or sfx^V^oy, The World to come. 
 
 6 (x) TiTv nala-^yx/i^ar. Who are brought to nought, i. e. who are vanilliing. /^ the Wifdom 
 cf this World, andof the Princes of this World, be to be underftood of the Wifdom and Lear, 
 ning of the World in general, ascontra-diliinguiflied to the Doftrine of the Gofpel, then 
 the Words are added, to ftiew what Folly it is for them to glory as they do in their Teachers, 
 when all that worldly Wifdom and Learning, and the Great Men, the Supporters of it, 
 would quickly be gone, whereas all true and lalHng Glory came only fiom Jefus ChriJ}, the 
 Lord of Glor)'. But if thefe Words are to be underDood of the Je-ws, as ieems moil confo- 
 nant both to the main Defign of the Epiltle, and to St, Paul's ExpreflTions here ; Then his 
 telling them that the Princes of the Jewijh Nation are brought to nought, is to take them off 
 from glorying in their Judaizing falle ApoHle, lince the Authority of the Rulers of that Na- 
 tion, in Matters of Religion, was now at an end, and they with all their Pretences, and 
 their very Conliitution it felf, wcreupon the point of being aboliihed and fwept away, for 
 having rejeifted and crucified the Lord of Glory. 
 
 of: 
 
1(5 I CORI NTHIANS. 
 
 Aa.Ch.<i7. 
 Neronis ;. 
 
 PARAPHRASE. TEXT. 
 
 of God (xj, contained in the myfterious and '" " ^lyftery, even the 
 the obfcure Frophefies of the Old Teft.ment (a), "^^^^'SZl^^M 
 which has been therein concealed and hid : tho* 
 it be what God predetermined in his own pur- 
 pofe before the Jewifli Conrtitution f/;), to the 
 
 NOTES. 
 
 7 (k) ^f'/^'f 'jGod is ufed here for the Doftrine of the Gofpel coming immediately from 
 God by the Revelation of his Spirit, and in this Chapter ii fet in oppol'tion to all Knowledge, 
 Difcoveries and Improvements whatfoevcr attainable liy humane induliry, Parts, and Study, 
 all which he calls the IFificm .fthe Wcrld, and Man's Wifiotn. Thus diilinguirtiing the Know- 
 ledge of the Gofpel which was derived wholly from Revelation, and could be had no o- 
 ther way, from all other Knowledge whatfoever. 
 
 7 {tz) What the Spirit of God had revealed of the Gofpel during the times of the Law, was 
 fo little underltood by the Jems, in whofe Sacred Writings it was contained, that it might 
 well be called the IVifiom cf God in a Mj/flery, i. e. declared in obfcure ProphelJcs and my- 
 Iferious Exprellions and Types. Though this be undoubtedly fo, as appears by what the 
 jfdwf both thought and did when Jefus the AkJJiah, exaftly ani'wering what was foretold of 
 him, came amongll them, yet by the Wifdom of G.d in Alyflery wherein it rvas hid, thoughpur. 
 pofed by God before the felling cf the Jervijh Oecomtny, .'■t, Vaul feems more particularly to 
 mean, what the Gentiles, and confequently the Corinthians, were more peculiarly concerned 
 in, (v;^.) God's purpofe of calling the Gentiles to be his People under the Mejfiah, which 
 tho' revealed in the Old Teftament, yet was not in the leali underftood till the times of the 
 Gofpel, and the preaching of St. Paul the Apoftle of the Gentiles, which therefore he fo 
 frequently calls a Myflery. The reading and comparing i.<trn. i6, 25, 26. Eph. 5. i — ().eh. 6. 
 19,20. 01. I. 26, 27. fc 2. 1 — 8. C!? 4. 3,4. will give light to this. To which give me 
 leave to obferve upon the ufe of the word (K/'/i/o/w here, thatSt. Paui fpeaking of God's call- 
 ing the Gentiles, cnnnot in mentioning it forbear Exprefl'ions of his Admiratien of the 
 great and incomprehenfible Wil'dom of God therein. See Eph. 'i. 8, 10. Rom. 11.33. 
 
 7 (b) Hy rutaiuiaf. (ignifes properly if/we the JIges, and I think it may be doubted 
 whether thefe word?, before the World, do exaftly render the Senfe of the Place, that aicu'ii 
 or tt'iavcri rtiould not be tranflated the World, as in many places they are, I fliall give one con- 
 vincing Inflame among many that might be brought, vi^. Eph. 3. 9. compared with Col, \. 
 26. The words in Coloffians are 10 fivs''sj.at to iL7roniii.^vij.fj.i\oy ^^ iticiyouv, thus render'd in the 
 Englifl) Tranflation, which hath been hidden from j^ges, but in Eph. 3. 9. a Parallel place, the 
 fame words, tJ /i^uriigja tv imDiiXfv/^/xivn imorc^y aicJvav, are tranflated, The ■i^'iyfiery which 
 from the beginning of the World hath been hid. Whereas is is plain from Col. 1.26 ■^tj^ rc^-t 
 tt'itoviii, does not lignify the Epoch or Commencement of the Concealment, but thofe from 
 whom is was concealed. 'Tia plain, the Apoftle in the Verfe immediately preceding, and 
 that f()llowing this which we have hefbreus, (peaks of the Jews ; and therefore Trfo TaTc a'l&'vinK, 
 here may well be underllood to mean, Before the Ages of the Jews', and fo tt'-r' a'fcJvai-, from 
 the Ages of the Jews, in the other two mentioned Texts. Why ctitJiEf in thefe and other 
 places, ds Litke i 70. & j43s 3. 21. and elfewhere, /hould be appropriated to the Ages of 
 the Jews, may be owing to their counting by Ages or Jubilees ; Vid. Dr. Burtbogge in his Ju- 
 dicious Treatife, Chri/iianity a revealed Alyflery, c. 2. p. 17. 
 
 Glory 
 
I CORINTHIANS. 
 
 TEXT. PARAPHRASE. 
 
 Glory of us (^J who underfland, receive and 
 preach it ; Which none of the Rulers amongft 8. 
 the Jfws undcrflood ; for if they had, they 
 would not h^ve crucified the Lord Chrifl, who 
 has in his hands the difpofing of all true Glory. 
 But they knew it nor, as it it written. Eye 9. 
 hath not feen, nor Ear heard, nor have the 
 things that God hath prepared for them that 
 love him, enter'd into the Heart or Thoughts 
 of Man. But thefe things which are not dif- 10, 
 coverabie by Man's natural Faculties and Pow- 
 ers, God hath revealed to us by his Spirit, 
 which fearcheth our all things, even the deep 
 Counfels of God, which are bevotid the reach, 
 of our Abilities to difcover. For as no Man ii» 
 knoweth what is in the Mind of another Mm,, 
 but only the Spirit of the Man himfelf that is 
 in him j fo much lefs doth any Man know 
 or can difcover the Thoughts and Counfels 
 of God, but only the Spirit of God. But I2. 
 we ((/j have received not ihe Spirit of the 
 
 2^ T E S. 
 
 7 ft) St Paul o^pofes here the true GJon oC^ Chriflianto the jjAgr/a^ which was amongft 
 t\\t Corintkians, in tlie FJoquence. Leairirg or any oth.r Quality oltheir faaious Leaders j 
 for >t.. Paul \r\3.\\ his Expreiru ns hat an Eye on his main Purpole ; as if he (liould have 
 faid " Wh) do )ou make invifions by glorying a you do, ir^ ,\ our diitinft Teachers ; the 
 " Glory that God has ordained us Chriflian Teacher and l-'rofei;ors to, u to be Expounders, 
 " Preachers, and Bel evcrs ot thofe reveled Tvuths md Purpofes ofCod, which tho con- 
 " tained in the Sacred Scriptures oKtheOld feftame ■:, were not underftood in former Ages. 
 " This is all the Glory that belongs to us the Difcipk o{ Chrifl, wiiois the Lord of aZ' Pow- 
 •<■ er and Glorv and herein has given us what tar exceli all that eithir yemror Gfnj/'.j had- 
 *' anv Expettation of from what they gloried in : Vid ver. 9. Thus St. Paul takes away all 
 matter of jilorying from the talfc ApoftL-, and his faftious Followers among the Cw'rthians. 
 The Excellency of the Gofpel-Miniftrntion, fee alfo 2 Cnr. 3. (5 — i 1. 
 
 {i- JfVthetn:e ApolHes, ornther/; ibr tho' hf fpe*k« in the pljral Number t> avoid' 
 taiion, as it might be interpreted ; yet he is here ;iuti(\ ing himicl, an i ftiewng the 
 
 8 unto our glory. Which 
 none of the princes of 
 this world knew : for had 
 they known it, they would 
 not have crucified the 
 
 9 Lord of glory. But as it 
 is \\ritten, Eye hath not 
 feen, nor Ear heard, nei- 
 ther have entred into the 
 heart ot man the things 
 which God hath prepa- 
 red for them that love 
 
 10 him. But God hath re- 
 vealed them unto us by 
 his Spirit : for the Spirit 
 fearcheth all things ; yea, 
 the deep things ot God. 
 
 11 For what man knoweth 
 the things of a man, lave 
 the fpirit of man which 
 is. in him ? even fo the 
 things of God knoweth 
 no man, but the Spirit of 
 
 1 2 God. Now we have re- 
 ceived, not the fpirit of 
 
 12 
 
 Ofientai 
 
 Connthians, that rone of them had realbn to forf; ke am (lighthiiii, tc 'ollow and c y up- 
 theirli'ire Apolfle. And that he fpeaks of himfelf, i^ plain from tlie next Verfe.v.'here ht feith, 
 tVe fpeak net In the Words nhich ^-lan's H'ifdow uachcih, the fame which he fays of himfeh.ti'a/). 
 t. V. I7- I mis fent not to frcaibvithli-'ifdotn ajWerds, Andfjt.ll. v. I. I tame to you nci- 
 vitb ExceUency of Speech, or ojlVifiom. „t . , 
 
 C World,, 
 
i8 
 
 I CORINTHI ANS. 
 
 Z^ PARAPHRASE, TEXT, 
 
 13- 
 
 14. 
 
 15- 
 
 World f tf), but the Spirit which is of God, 
 that we miqht know what things are in the 
 purpofe of God, out of his free Bounty to be- 
 flow upon us, which things we not only know, 
 but declare nlfo ; not in the Language and 
 Learn.'ng taught by humane Eloquence and 
 PhiJolophy, but in the Language and Expref- 
 fions which th^; Holy Ghoft teacheth in the Re- 
 velations contaiipd in the Holy Scriptures, 
 comparing one part of Revel.uion (f) with ano- 
 ther, (g) But a Man who hath no other Help 
 but his own natural Faculrie?, how much foe- 
 vet improved by humane Arts and Sciences, 
 cannot receive the Truths of the Gofpel, which 
 arc made known by another Principle only, 
 viz. the Spirit of God revealing them, and 
 therefore feem foolifti and abfurd to fuch a 
 Man 5 nor can he by the bare ufe of his natu- 
 ral Faculties, and the Principles of humane 
 Reafon, ever come to the Knowledge of them : 
 Becaufe it is by the ftudying of Divine Reve- 
 lation alone that we can attain the Knowledge 
 of them; But he that lays his Foundation in 
 Divine Revelation, can judge what is, and what 
 
 the world, but the Spi- 
 rit which is of God ; 
 that we might kr.ow the 
 things that are freely gi- 
 ven to us of God. Which 13 
 things alfo we fpeak, not 
 in the words which man's 
 wifdom teacheth, but 
 which the holy Ghod 
 teacheth ; comparing fpi- 
 ritual things with fpiri- 
 tual. But the natural 14, 
 man receiveth not the 
 things of the Spirit of 
 God ; for they are foo. 
 liftinefs unto him ; nei- 
 ther can he know them, 
 becaufe they are fpiritu- 
 ally difccrned. But hej^ 
 that is fpiritual, judgeth 
 all things, yet he him- 
 
 NOTES. 
 
 12 (e) As he puts Princes of the World, vfr. 6, CJ 8. for the Rulers of the ^ews, fo here he 
 fwt% Spirit of the World, tor the Notions of the jf^irj, that worldly Spirit wherewith they 
 interpreted the Old Teflament, and the Prophelies of the Meffiab and his Kingdom ; which 
 Spirit, in Contra- diftinftion to the Spirit of Ged, whith the Roman Converts had received, 
 be t&\h the Spirit oj Bondage, llom. 8. 15. 
 
 13 (/; 'Tis plain the ypir;««<j/ <W«^x he here fpcaksof, are the unfearchable Counfels of 
 God, revealed by the Spirit of God, which therefore he cMi fpiritual things. 
 
 14, I 5. (g) Srixiitofj the animal Maa, and irnv^oi.Tit®', the fpiritual Man, are oppofed 
 by St. Paul in ver 14, J $. the one (ignifying a Man that has no higher Principles to build 
 on than thofc of natural Reafon , the other a Man that tbundi his Faith and Religion on Di- 
 vine Revelation. This is what appears to be meant by natural, or rather animal Man and 
 Spiritual, as they ftand oppofed in thefe two Verfes. 
 
 IS 
 
 , 
 
Q 
 
 I CORINTHIANS. 19 
 
 j1».Cb.<i- 
 Nerouis 1 
 
 TEXT. PARATHRASE. S^S 
 
 feif is judged or no man. js not the Doftrinc of the Gofpel and of Salvati- 
 
 •'S;.; or TlZ:\t\ on.; .he can judge who is and who is not a good 
 
 he ma/ inftrua him? Mlniftcr and Pfcacher of the Word of God : But 
 
 butj^e have the mind of ^jj^g^g ^^^ ^^g ^grc Animal f^) Men, that go 
 
 not beyond the Difcoveries made by the natu- 
 ral Facuhies of humane Underftanding, without the Help and Stu- 
 dy of Revelation, cannot judge of fuch an one, whether he preach- 
 eth liglit and well, or not. For who by the bare ufe ufe o"' his natu- i6» 
 ral Parts can come to know the Mind of the Lord in the defign of 
 the Gofpel, foas to be nble to inftrud him (b) [the fpiritual Man] 
 in jr. But I who renouncing all humane Learning and Knowledge 
 in the cafe, take all that I preach from Divine Revelation alone, I 
 am fure th:<t therein I have the Mind of Chrifl : And therefore there 
 is no ReaTon why any of you fhould prefer other Teachers to me, glo- 
 ry in thf m who oppofe and vilihe me 5 and count it an Honour to go 
 for their Scholars, and be of their Party. 
 
 r- 
 
 NOTES, ' 
 
 16 (_h) 'AfrSr, biwy refers here to fpiritual Man in the former Verfe, and not to Lsri in 
 this. For St. Paul i<! fliewing here, not that a natwal Mankind a meet Philofopher cannor 
 inltruA Chrift, thu no body pretending to be a Chn'ftian could own ; but that a Man by his 
 bare natural T>arts, not knowing the Mind of the Lord, could not inllruft, could not judge, 
 could notcorreA a "reacher of the Gofpel who built upon Revelation, as he did, and there- 
 fore "twas fure he had the Mind of Chrill. 
 
 SECT. II N. 4. 
 
 CHAP. III. I— IV.Qo. 
 
 CONTENTS. 
 
 THE next Matter of boafling which the Fadion made ufe of, 
 to give the Pre-tminence and Preference to heir Leader 
 above St. Paul, fecms to have been this, that their new Teacher 
 h".d led them farther, and given them a deeper Infii.ht into the 
 My ftcries of tht Gofpel than St. Faul had done. To take away their 
 
 C 2 glorying 
 
20 I CORI NTHIANS. 
 
 ^«.a.5 7- glorying 'on this account St. PW tells them, that they werfc carnal, 
 ■J^II^^'and not capable of thofe more advanced Truths, or any thing be- 
 yond the firft Principles of Chriftianity which he had taught them ^ 
 and tho' another h^d corae and watered what he had planted ; yet 
 neither Planter nor Watcrer , could afi'ume to himfelf any Glory 
 from thence, bccaufe it was God alone that g.ive the Increafe. But 
 whatever new Do(ftrines they might pretend to receive from their 
 magnified new Apoflle, yet no Man could lay any other Founda- 
 tion in a Chriftian Church , but what he St. Paul had laid, viz,. 
 that 'Jefus is the Cbrifl -^ and therefore there was no Reafon to glo- 
 ry in their Teachers; becaufe upon this Foundation they poflibly 
 might build falie or unfound Dodrines, for which they (hould re- 
 ceive no Thanks from God, tho' continuing in the Faith, they might 
 be faved. Some of the particular Hay and Stubble which this Lead- 
 er brought into the Church at Corinth, he fetms particularly to point 
 at, Ch. 3. 16, 17. viz,, their defiling the Church by retaining, and 
 as it may be fuppofed, patronizing the Fornicator, who fliould have 
 
 been turned out, ch.<^.'] 13. He further adds, that thefe extolled 
 
 Heads of their Party were at befl; but Men ^ and none of the Church 
 ought to glory in IVIen : For even Vaitl, and ApoUos^ and P<?f<fr, and 
 all the other Preachers of the Gofpel, were for the Ufe and Benefit, 
 and Glory of the Church, as the Church was for the Glory of 
 Chrifl. 
 
 Moreover he fhews them, that they ought not to be puffed up upon 
 the account of thefe their new Teachers, to the undervaluing of him, 
 tho' it fhould be true, that they had learned more from them, than 
 from himfelf, for thefe Reafons. i 
 
 1. Becauie all the Preachers of the Gofpel are but Stewards of 
 'the Myfteries of God 5 and whether they have been faithful in their 
 Stewardfhip cannot be now known ^ and therefore they ought not to 
 be fome of them magnified and extolled, and others deprefTed and 
 blamed by their Hearers here, till Chri^ their L,ord came, and then 
 he, knowing how they behaved themfelves in their Miniftry, will 
 give them their due Praifes. Befidcs, thefe Stewards have nothing 
 but what they have received, and therefore no Glory belongs to them 
 for it. 
 
 2. Becaufe if thefe Leaders were (as was pretendedj Apoflles, 
 Glory, and Honour, and outward Affluence here, was not their 
 Portion, the Apoftlcs being deflined to Want, Contempt, and Per- 
 fecution. 
 
 3. They 
 
I CORINTHIANS. 21 
 
 3. They ought not to be honour*d, followed and gloried in as A- ^"o^;;?^" 
 pofUes, becaufe they hid not the Power of Miracles, which he in- 
 tended (hortly to come and fliew they had not. 
 
 TEXT. TARaPHRASE. 
 
 AN D T, brethren, A N D I. Brethren, found you [0 sivenup 
 could not fpeak un- L\ r, -i , ^r ■ ^1 ■ a rr a ■ 
 
 to you as unto Tpirituai, £\. to Fridc and Vain-GIory^ m Aftedtation 
 
 but as unto carnal, even of Learning and Philofophjc,^ I Knowledge f/J, 
 « unto babes in Chnft. that I could not fpeak to you as Spiritual U), 
 
 i. e. as to Men not wholly depending on Fhi- 
 Jofophy, and the Difcoverics of natural Reafon ; 
 as to Men who had religned themfelvcs up in 
 Matters of Religion to Revel.ition, and the 
 Knowledge which comes only from the Spirit 
 of God ; But a'^ to Carnal f/J, even as to Bnbes 
 who yet retained a grc,K many Childifh and 
 wrong Notions about it : This hindered me that 
 1 could not go fo far a<; 1 dcfired in the Myfterics 
 of the Chrifiian Religion, but was f lin to con- 
 tent my felf with inftruding you in the firftPrin- 
 
 I<! OT E S. 
 
 (i) Vid. ch. 1. J2. & 3. 18. 
 
 CI-; Here irnvnaHiMf Spiritual, is oppofed to o-afxixi,- Carnal, as cl\ 2. 14. it is to^v^ix'oi 
 Natural, or ratlier animal ; fo that here we have three forts oK Men, i. Carnal, i. e. fuch as 
 are fvvay'd by fleHily Paflions and Interefis : 2. Jinimal, i. e. fuch as leek WiTdom, or a way to 
 Happinefsonly by the Strength and Guidance oKtheir own natural Parts, without any fuper- 
 natural Light coming from the Spirit of God, /. e. by Reafon without Revelation, by 1-hilo- 
 fophy without Scripture. 3. Spiritual, i. e Such as feek their Direiition to Happinefs, not in 
 the blAatesof natural Reafon and Pliilolbphy, but in the Revelations of the Spirit of God 
 in the Holy Scriptures. 
 
 (0 Here (japxixoi carnal, is oppofed to ■7r\ivfiii.''li)i.hf fpiritual, in the fame Senfe that 
 f uYntof natural or animal, is oppofed to ■Kvivf^n.ltx.ii Jpiritual,ch. 2. 14. as appears by the Ex. 
 plication which St. Paul himfelf gives here to crapxixo*- carnal : For he makes the carnal to be 
 all one with Babes in Chrifl, v. i. i. e. fuch as hacl not their undcrliandings yet fully opened 
 to the true Grounds ot'the Chril^ian Religion, but retained a great many childiili Thoughts 
 about it, as appeared by their Divi(ions ; one (or the Doftrine of his TVlallfr Pa?//, another for 
 that of his Mailer Jpolhs, which it they had been fpiiitual,i e- had looked upon the Dciftrinc 
 oftheGofpcl to have come folely from the Spirit of God, and to be had only from Revelati- 
 on, they could not have done. For then all humane Mixtures of any thing derived either 
 Irom Paul or yJpolhs, or iny other Man, had been wholly excluded. I5ut they in thefe Divifu 
 ons profelfed to hold their Religion, one from one Man, and another from another ; and 
 were thereupon divided into Parties. This he tells them was to be carnal, and ^ -raTtTi' /T,' 
 a^r'^BaiTtoi, to be led b)- Principles purely humane, /. e. to found their Religion upon JMens 
 natural Parts and Dilcoveries, whereas thcGofpel was wholly built upon Divine Rcvfl^ti- 
 on, and nothing elfe, and thence alone thofe who were w«u/CMtTixoi took it. 
 
 ciples 
 
22 
 
 Neroais j. 
 
 I CORINTHIANS. 
 
 0' 
 
 4- 
 
 PARAPHRASE. 
 
 ciples f wjand more obvious and eafie Dodrincs 
 of it. 1 could not apply my felf to you, as to fpiri- 
 rual Men (»), that could compare fpiritual things 
 with rpiritual,oncpart of Scripture with another, 
 and thereby undcrftand the Truths revealed by 
 the Spirit of God, difcerning true from falfe 
 Dodrines, good and ufeful from evil (^o) and 
 vain Opinions. A further Difcovery of the 
 Truths and Myfteries of Chriflianity, depend- 
 ing wholly on Revelation, you were not able to 
 bear them, nor are you yet able to bear :^ Be- 
 caufe you arc carnal, full of Envyings and 
 Strife, and Factions, upon the account of your 
 Knoivledge and the Orthodoxie of your par- 
 ticulir Parties (Z'). For whi 1ft you fay one, I 
 am of Partly and another, I am of Jpollos(q), 
 are ye not carnal, and mannge your felves in 
 the Conduct both of your Minds and Acftions, 
 according to barely humane Principles, and do 
 
 NOTES. 
 
 T E XT, 
 
 I have fed you with 
 milk, and not with meat : 
 for hitherto ye were not 
 able to bear it, neither yet 
 now are ye able. 
 
 For ye are yet carnal : 
 for whereas there is a- 
 niong you env)irg, and 
 ilrite, and divi'lons, are 
 ye not carnal, and walk 
 as men ? 
 
 For while one faith, I 
 a',11 of Paul, and another, 
 
 (n7)'V\\it this the meaning of the Apoftle'a Metaphor of Mi/J- and Saifj, may be feen 
 Jieb. 5. 12 14. 
 
 (n) Vid. (h. 2. 13. 
 
 (o)V\A. Hib. <,. 14. 
 
 3 f/)^ KdT* a'Srp&jTrov. fpeaking according to Man, (ignifies fpeak'ng according to the Prin- 
 ciples of natural Reafon, in Contra-diftinftion to Revelation, Vid. i Cor. 9 8. Gal. i. 11, 
 and fo valkin,^ according 10 AJan, niuft here be underftood. 
 
 4 (f) From this ^.th Verfe compared with ch. 4. 6. it may fce no improbable Conjcfture tbat 
 the Divilion in this Church was only into two oppofite Parties, whereof the one adhered to 
 St. raul, the other (iood up for their Head, a falfe Apoftle, who oppofed St. Paul. For the 
 jtpoUos whom St. Paul raentions here was one 'as he tells us, ver. 6.) who came in and wa- 
 ter'd what he l;ud pi (ntcd >. e when St Paul had planted a Churcli at Corinth, this Apillot 
 j^ot into it, and i>rctendeci to inftruft them farther, and boalfed in his Per lor -nances amongfl 
 them, which St. Vaul takes notice of again, 2 Cnr. lO. Ji;. 16. Now the ^;)e//»j that he here 
 fpeaksof, he himfelr' tells us, c'l. 4. 6. was another Man under that borrower! Name. 'Tis- 
 Irue St. Paul in his Epitiles tr, tlie Cerimhians, generally fpeaks ofthefe his Oppofers in the 
 plural Number ; but it is to be remembred, that he fpeat-s fo of himfelftoo, which as it was 
 the lefj invidious way in regard ofhimfelf, fo it was the Ibrter way towardr his Oppofcr, tho* 
 ke fecms to intimate plainly, that it was ohc Leader that was fet up againft hira. 
 
 not 
 
I CORINTHIANS. 
 
 23 
 
 TEXT. PARAPHRASE. Z^ 
 
 I am of Apollos, are ye 
 not carnal f 
 
 Who then is Paul, and 
 who is Apolloj, but mini- 
 fters by whom ye belie- 
 ved, even as the Lord 
 gave to every man ? 
 
 I have planted, A pol- 
 ios watered ; hut God 
 gave the increafe. 
 
 So then, neither is he 
 that planteth any thing, 
 neither be that watereth : 
 but God that giveth the 
 increafe. 
 
 S Now he that planteth, 
 and he that watereth are 
 one : and every man /hall 
 receive his own reward, 
 
 not as fpiritual Men acknowledge all that In- 
 formation, and all thofe Gifts wherewith the 
 Minifters of Jefus Chrift are furnilhed for the 
 Propagation of the Gofpel.tocome wholly from 
 the Spirit of God > What then are any of the 
 Preachers of the Gofpcl, that you (hould glory 
 in them, and divide into Parties under their 
 Names } Who, for Example, is Paul, or who 
 ApoUos ^ What are they elfe but bare Mini- 
 fters, by whofe Miniftry according to thofe fe- 
 verai Abilities and Gifts which God has be- 
 ftowcd upon each of them, ye have received the 
 Gofpel > They are only Serv;ints imploy'd to 
 bring unto you a Religion derived intirely trom 
 Divine Revelarion, wherein humane Abilities, 
 or Wifdomhad nothing to do. The Preachers 
 of it arc only Inftruments by whom this Do- 
 drine is conveyed to you, which whether you 
 look on it in its Original, it is not a thing of 
 humane Invention or Difcovery ; or whether 
 you look upon the Gifts of the Teachers who 
 inftruft you in it, all is entirely from God 
 alone, and affords you not the leaft Ground to 
 attribute any thing to your Teachers. For 
 Example, I planted it amongft you, and Apollos 
 watered it, but nothing can from thence be 
 afcribed to cither of us 5 there is no rcafon for 
 your calling your fclves fomc of PW, and others 
 of Apollos. For neither the Planter nor the 
 Waterer have any Power to make it take Root 
 and grow in your Hearts : they are as nothing 
 in that refpeft, the Growth and Succefs is ow- 
 ing to God alone. Tlie Planter and the Wa- 
 terer on this account are all one, neither of 
 them to be magnified or preferred before the 
 other j they arc but Inftruments concurring to 
 the fame end, and therefore ought not to be 
 
 diflin- 
 
 8. 
 
I CORINTHIANS. 
 
 AH.Ch.<,j. 
 
 i^^- PARAPHRASE, TEXT. 
 
 10. 
 
 II. 
 
 12. 
 
 diftinguifhcd, and fet in oppofition one to ano- 
 ther, or cried up as more deferving one than 
 another. We the Preachers of the Gofpel are 
 but Labourers imploy'd by God about that 
 which is his Work, and from him (hall receive 
 Reward hereafter, every one according to his 
 own Labour, and not from Men here, who 
 are liable to make a wrong Ertiraite of the 
 Labours of their Teachers, preferring thofe 
 who do not labour together with God, who do 
 not carry on the Defign or Work of God in the 
 Gofpel, or perhaps do not carry it on equally 
 with others who are undervalued by thcui. 
 Ye who are the Church ofGod are God's Buil- 
 ding, in which I, according to the Skill and 
 Knowledge which God of his free Bounty has 
 been pleafed to give me, and therefore ought 
 not to be to me or any other, matter of Glory- 
 ing, as a Skilful ArchiteQ have laid a fure 
 Foundation, which is Jefus the Mefliah, the 
 fole and only Foundation of Chrilfianity, be- 
 fides which no Man can lay any other. But 
 rho' no Man who pretends to be a Frencher of 
 the Gofpel can build upon any other Founda- 
 tion ; yet you ought not to cry up your new 
 Inftruder (rj (^who hns come and built upon 
 the Foundation that 1 laid) for the Dodlrines 
 he builds thereon, as if there were no other 
 Minifterof the Gofpel but he : For 'tis pofllble 
 a Man may build upon that true Foundation 
 Wood, Hav, and Stubble, things that will not 
 bear the Teft when the Trial by Fire at the 
 
 according to bis own la- 
 bour. 
 
 For we are labourers 9 
 together with God : ye 
 are God's husbandry, ye ■ 
 
 arc Cod's building. *l 
 
 According to the grace jo 
 otGod which is given un- 
 to nie, as a wife mafter- 
 builder I have laid the 
 foundation, and another 
 buildeth thereon. But let 
 every man take heed how 
 he buildeth thereupon. 
 
 For other Foundation n 
 can no man lay, than that 
 is laid, which is Jefus 
 Chrift. 
 
 Now if any Man build .- 
 upon this foundation, gold, 
 liiver, precious ftones, 
 wood, hay, Hubble •• 
 
 NOTES. 
 
 11 (r)CA. 4. 15. In this he rcfleils on the falfc Apoftle, 2 Ct. 10. 15, id. 
 
 iaft 
 
I CORINTHIANS. 
 
 TEXT. 
 
 15 Every man's work fliall 
 be made maniTeft. For 
 the day fliall declare it, 
 bccaufe it ftiall be reveal- 
 ed by fire ; and the fire 
 fliall try every man's work, 
 of what fort it is. 
 
 14 If any man's work a" 
 bide which he hath built 
 thereupon, he (hall re- 
 ceive a reward. 
 
 I< If any man's work fliall 
 be" burnt, he iTiall fuffer 
 lofs: but he himfclf /liall 
 be faved; yet fo, as by 
 fire. 
 
 1 5 Know ye not that ye 
 are the temple of God, 
 and that the Spirit of 
 God dwellelli in you ? 
 
 ,, If any man defile the 
 temple of God, him /hall 
 God deftroy : for the 
 temple ef God is holy, 
 which temple ye are. 
 
 jg Let no man deceive 
 himfclf; if any man a- 
 mong you feemeth to be 
 
 PARAPHRASE. 
 
 laft day (j) fliall come 5 at that day every M in's 
 Work Oinll be tried and difcover'd of wh.it 
 fort it i?, if what he hath taught be found and 
 good, and will fland the Trial, as Silver and 
 Gold, and precious Stones abide in the Fire, 
 he fliall be rewarded for his Labo'jr in the 
 Gofpel : But if he hath introduced falfe or un- 
 found Doftrines into Chrifiianity, he fhall be 
 like a Man whofe Building bnuz of Wood, 
 Hay and Stubble, isconfutned by the Fire, nil 
 his Fains in Building is loll:, and his Works 
 confumed and gone, tho' he himfelf (hould 
 efcape snd be faved. I told you, that ye arc 
 God's Building (t), yea more than that, ye are 
 the Temple of Go^, in which his Spirit dwe!- 
 leih : If any Man by corrupt Do^lrine or D f- 
 cipline defileth («) the Temple of God, he /h, 11 
 not be faved with Lofs as bv Fire, but Mm 
 will God deffroy, for the Temple of (^d is 
 holy, which Temple yesre. Let no Ma.a de- 
 ceive himfelf by his Succefs in carr jngr ■ [^ 
 Point (w) : If any one feemeth to himielf or 
 
 NOTES. 
 
 14. 
 
 15. 
 
 16. 
 
 17- 
 
 18. 
 
 13 (s) When the Day of Trial and Rccompenfe fliall be ; fee £*. 4, 5. where he fpeaks of 
 the fame thing. 
 
 16 (t) Vid. ver.g. 
 
 17 (u) It is not incongruous to think, that by any Man here St. Paul defigns one particu. 
 lar Man, ■u/> the falfe Apoftle, who 'tis probable by the llrength oi his Party fuppovtirg and 
 retaining the Fornicator mentioned ch, <;. in the Church, had defiled it, which may be the 
 reafon why Sl.J'auKo often mentions Fornication in this Epiflle, and that in fome I lai.es 
 with particular Emphafis, as ch. •^.9. and 6. i 3. — 20. moft ofthe Diforders in this Chmch 
 we may look on as owing to this talfc Apoflle, which is the reafon why St. Paul lets him- 
 felf fo much againil him in botli thefe EpilHes, and makes almoH'the whole bufircfs 
 of them to draw the Corinthians off from this Leader, judging, as 'tis like, th.it this Church 
 could not be ret'ormed as long as that Perfon was in Credit,and had a Party among them. 
 
 18 (w) What it was wherein the Craftinefs ofthe Perfon mentioned h.sd appear'd, it was 
 not necefTary for St, Paul, writing to the Corinthians, who knew the matter ofFaft.to p.nr- 
 ticularizc to us therefore it is left to guefs, and polTibly we (hall not be much out, if we 
 take it to be the keeping the Fornicator from Cenfure, fo much infilled on by St. Paul, 
 ch. 5. 
 
 D others 
 
26 
 
 I CORINTHIJNS. 
 
 C^^:^- TAR APHRASE. TEXT 
 
 others wife (x) in worldly Wifdom, foasto 
 pride himfelf in his Parts and Dexterity, in 
 compufliHg his ends, let him renounce all his 
 natural and acquired Parts, all his Knowledge 
 and Ability, that he may become trnly wife in 
 imbracing and owning no other Knowledge 
 
 19. bur the Simplicity of the Gofptl. For all other 
 Wifdom, all the \Vifdom of the World is Foo- 
 lifiinefs with God : For it is written, He ta- 
 
 20. keth the wife in their own Craftinef?. And 
 again, the Lord knoweth the Thoughts of the 
 
 21. wife, that they are vain. Therefore let none 
 of you glory in any of your Teachers, for they 
 
 32. are but Men. For all your Teachers, whe- 
 ther Paul, or Apolloi, or Peter, even the Apo- 
 fllcs thenifelves, nay all the World, and even 
 the World to come, all things are yours, for 
 your fake and ufe 5 as you are Chrift's Subjefts 
 of his Kingdom for his Glory f and Chrift and 
 
 23. his Kingdom for theGlory of God. Therefore 
 if all your Teachers, and {0 many other grea- 
 ter things arc for you, and for your fakes, you 
 can have no reafon to inake it a Glory to you, 
 that you belong to this or that particular Tea- 
 cher amongft you ; your true Glory is, that 
 you are Chrili's, and Ghrift and all his are 
 God's, and not that you are this or that Man's 
 Scholar or Folio A^er. 
 
 wile in this world , let 
 him become a (ool, that 
 he may be wile. 
 
 For the wifdom of this 19 
 world is foolifhneis with 
 God : for it is written. 
 He tal<eth the wife in 
 their own craftinefs. 
 
 And again, The Lord 20 
 l<Fioweth the thoughts of 
 the wifcjtbat they are vain. 
 
 Therefore let no man 21 
 glory in men : for all 
 things are yours : 
 
 WhetJaer Paul, or A ■»2 
 polios, or Cephas, or the 
 world, or life, or death, 
 or things prefent , or 
 things to come ; ail are 
 yours : 
 
 And ye are Chrift's;23 
 and Chrift is God's. 
 
 I I. As for me, I pretend not to fet up a School Let a man fo account j 
 
 ^' n j' \/i n. ^ I of us, as of the minilfers 
 
 amongft you, and as a Matter to have my ' 
 Scholars denominated from me ^ no, let no 
 Man ha\'c higher Thoughts of me than as a 
 
 NOTES. 
 
 (x) That by cj-oifiS> here the Apoflle means a canning Man in budnefs, is plain from his 
 Quotation in the next Verfe, where the Wile fpoken of are the Crafty. 
 
 Minifter 
 
I CORINTHIANS. 27 
 
 TEXT. P ARAPHRASE. 
 
 Nercnis t. 
 
 gfCbriff^ and flewards of 
 the myfteries of God. 
 
 2 Moreover it ii requi- 
 red in ftewards, that a 
 man be found faithful. 
 
 , But Kvith me it is a 
 very fmall thing that I 
 fhould be judged of you, 
 or of man's judgment ; 
 yea , I judge not mine 
 own felf. 
 
 4. For I know nothing by 
 my felf, yet am I not 
 hereby jufiifed : but he 
 that judgeth me is the 
 Lord. 
 
 t Therefore judge no- 
 thing before tlie time, 
 until the Lord come, who 
 both will bring to light 
 the hidden things of dark- 
 nefs, and will make ma- 
 nifeft the counfels of the 
 hearts: and then Ihall e- 
 very man have praife of 
 God. 
 
 (5 And thefe things, bre- 
 thren, I have in a figure 
 transferred to my felf, 
 and to Apollos for your 
 fakes : that ye might learn 
 in us not to think of men 
 
 Minifter of Chrift imploy'd as his Steward to 
 difpenfe the Truths and Doctrines of" the Go- 
 fpel, which are the Myfleries which God 
 wrapped up in Types and obfcure Prediction?, 
 where they have lain hid till by us his ApoflJes 
 he now reveals them. Now that which is 
 principally required and regarded in a Stew- 
 ard, is, that he be faithful in difpenfing what 
 is committed to his Chirge. ButaslOrtne, I 
 value it not, if I am cenfured by fome of you, 
 or by any Mat?, as not being a f;iithful Stew- 
 ard : Nay, as to this, i pafs no Judgment on 
 my felf. For tho' I can truly fay th« I know- 
 nothing by mv felf, vet am I not hereby jufti- 
 fied to sou : But the Lord whofe Steward I am, 
 at the lad day will pronounce S ntence on my 
 Behaviour in my Stewardfhip, and then you 
 will know what to thif.k of me. Then j idge 
 not cither me or others before the time, until 
 thi' Lord come, uho will hrin^^ to light the 
 dark and fccret Counfels of Men's Hearts in 
 preaching the Gofpei ^ and then Ihall cvcry 
 one have that Fraife, thit Ellimatc fet upon 
 him by God himfelf, which he truly deserves. 
 But Praife ought not to be given them bi fore 
 the time by their Hearers, who are ignonnt, 
 fallible Men. On this Occafion I have n;iraed 
 Apollos and my felf (^), as the magnified and 
 oppofed Heads of dillind Fadions amongft 
 you ; not that we arc fo, but out of rcfpect to 
 you, that I might offend no body by naining 
 them ; and that you may learn by us, of whom 
 I have written (s), that we are but Planters, 
 
 6 (j) Vid. ch. 3. 4. 
 
 (^) Vid, ch. 3. 69. ch, 4. 1. 
 
 NOTES. 
 
 D 2 
 
 2. 
 
 3- 
 
 4- 
 
 6j 
 
 Watcrcrsj 
 
28 
 
 Vennis 3 . 
 
 I CORINTHIANS. 
 
 P ARAP HRASE. 
 
 T EXT, 
 
 For who maketh tlie« 
 to differ from another ? 
 and what haft thou that 
 
 Waterers, and Steward?, rot to think of the ■''''ove that which is writ- 
 Min.fters of the Gofpel above what I have If^'^jJ:^ ",; ^,7 °„VT- 
 written to you of them, that you be not puffed gainU another, 
 up cath Prirty io the vain Glory of their one 
 extolled Leader, to the crying down and 
 Coniempr of ;tny other who is well effeemcd 
 ;. of by others. For what maketh one to differ 
 from another <? or what Gifts of the Spirit, 
 wh^t Knowledge of the Gofpel his any Leader '^''ou didft not receive? 
 amonpft \ou which he received nor as ii;trufled "rJL"'!"/,'^'^ T'"' 
 to him ot God, and not acquired by his own as if thou had/l not recei. 
 8. Abilities? And if he received it as a Steward, '■'^t^^- 
 
 why does.he glory in that which is not his re arrrich,7^u"e reign". ^ 
 own .<? However you are mightily fatisfied ^d as kings without us, 
 with your prefent State, you now arc full, you '^t 'JZ'l'Z'l^c Jco 
 now are rich, and abound in every thing you might reign with you. 
 defire :, you have not need of ine, but have 
 reigned like Princes without me- and I wifh 
 truly you did reign, thnt I might come and 
 fliare in the Protection and Profperitv you en- 
 Q. joy now you are in your Kingdom. For I be- 
 ing made an Apoftlelaitof all, it fecms to me 
 as if i were brought laft (a) upon the Stage, 
 to be in my Sufferings and Death a Spedacie 
 to the World, and to Angels, and to Men. I 
 am a F> o] for ChrifPs fake, bur you manage 
 your Chriftian Concerns with Wifdom. lam 
 weak and in a fufllering Condition (/^); you 
 are flrong and flourifhing 5 you are honou- 
 rable, but 1 am defpifed, even to this pre- ''our we both hunger, and 
 
 fent Hour I both hunger and thirft. and l^iliit^andSe^no 
 want Clothes, and am buffeted, wander- certain dweiiingpiace; 
 
 NOTES. 
 
 9 (<j) The A poftJe Teems here to allude to the Caflcm of bringing thofe laft upon the Thea- 
 ter, who weie '.o be dellroyed by wild Bealh 
 
 10 (4) So he ufes the word Weaknefs ol'ten, in his Epiftles to the Corinthians, applied 
 to uimfelfj Vid. 2 Cor. 12. lo. 
 
 ing 
 
 ic. 
 
 II 
 
 For I think that God 9 
 hath fet forth us the apo- 
 i^les laft, as it were ap. 
 pointed to death. For we 
 are made a fpeftade unto 
 the world, and to angels, 
 and to men. 
 
 We are tools for Chrift's jo 
 fake , but ye are wife in 
 Chrift: we are weak, but 
 ye arc flrong ; )e are ho- 
 nourable, but we are de- 
 fpifed. 
 
 Even unto this prefent n 
 
I CORINTHIANS. 
 
 29 
 
 Jin.Ch.<,T 
 
 TEXT. PARATHRASE. C^" 
 
 12 And labour working 
 with our own hands : be- 
 ing reviled, we bicfs ; be- 
 ing perfecuted, we fuffer 
 it ; 
 
 13 Being defamed, we in- 
 treat : we are made as the 
 filth of the world, and are 
 the off-fcouring of all 
 things unto this day. 
 
 14 I write not thefe things 
 to fliame you, but as my 
 beloved fons I warn you. 
 
 15 For though you have 
 ten thoufand inftruftcrs 
 in Chrili, yet have ye not 
 many fathers : for in 
 Chrill Jefus I have begot- 
 ten you through the go- 
 fpel. 
 
 l5 Wherefore I befeech 
 you, be ye followers of 
 me. 
 
 17 For this caufe have I 
 fent unto \ou Tiraothcus, 
 who is my beloved fon, 
 and faithful in the Lord, 
 who lliall bring yoti into 
 remembrance of my ways 
 which be in Chriit, as I 
 teach every where in every 
 church. 
 
 18 Now fome are puffed up 
 as though I would not come 
 to ) ou. 
 
 12. 
 
 13. 
 
 14. 
 
 ing without Houfe or Home, and m.iiiUain my 
 feJf with the Lnbour of my Hands. Being re- 
 viled, I blefs ; Being perfecuted, I fuffer pa- 
 tiently : Being defamed, linfreat: I am made 
 as the Filth of the World, and the OfF-fcouring 
 of all things unto this day. I write not thefe 
 things to (hanie yon. But as a Father to warn 
 ye my Children, that ye be not the devoted 
 zealous Partifans and Followers of fuch whofe 
 Carriage is not like this ; under whom, how- 
 ever 50U m'^y flatter your felves, in truth, you 
 do not rtign 5 but on the contrary, are domi- 
 neciM over, and fleeced by theaj (c): I warn 
 you, 1 fay, as your Father ; For how many 
 Teachers foever you may have, you can have 
 but one Father ^ It was I thit begot you in 
 Chrifl, ;. e. I converted you to Chriftianity 5 
 Wherefore I befeech you be ye Followers of 16. 
 me C'O- To this purpofe I have fent my belo- 
 ved Son Timothy to )ou, who may be rclitd up- 
 on j he fh ill put you in mind, and inform you, 
 how I behave my felf every where in the Mi- 
 niffry of the Gofpsl (gj. Some indeed are puf- 
 fed up, and m;ikc their boaflsas if I would not 
 
 NOTE S. 
 
 15. 
 
 J7- 
 
 18. 
 
 14. (c) Vid. 2 Cor. 1 1 . 20. St. Paul here, from v. 8, to 17. by giving an account of his 
 own Carriage, gently rebukes them for following Men of a different Charatter, and exhorts 
 them to be Followers of him felf. 
 
 16 (d) This he preiTes again, ch, 11. I. and 'tis not likely he would have propofed hiiu- 
 felf over and over a^ain to them, to be followed by tliem, had the Qucftion and Contelt 
 amongll thtui been only, whofe Name tliey /liould have born, his or tfeir rew Teacher's. Hif 
 propoling himfelf therefore thus to be Iciliowej, niufi be underdood in direif^t Oppolition to 
 the f jli'e Apollle, who milled them, and was not to bs fuf?cred to have an} Credit or Fol- 
 lowers amongft them. 
 
 17 (e) This he does to fliew that what he taught them, and prelTed them to, was not in a 
 pique again" his Oppofer, but to convince them, that all he did at Corinth was the very fame, 
 and no other than what he did everj where as .1 faithful Steward and Minilier of the Gofpol. 
 
 come 
 
30 ICORINTHIANS. 
 
 Jn.Ch. s 7. 
 
 t^' PARAPHRAS E. TEXT. 
 
 ig come to you. Bur I intend, God willing, to But i will come to you 19 
 '- co^efhortly, and then will make Trinl, not of .t^'iim^tv^tot^t'i 
 the Ivhetorique or Talking of thore Bo;jiters, ("peedi of them which are 
 but of what miraculous Power cf the Holy ^"^'^'^ "?> ^'"^ ^''^ P°''"' 
 
 2^_ Ghoft is in them.^ For the Dodriiie and Pre- For the kingdom ofio 
 valency of the Gofpel, the Propagation and ^°^ is not in word, bat 
 Support of Chrift's Kingdom, by the Converfion '" ''°''"- 
 and Ellablifhment of Believers, does not con- 
 fift in talking, nor in the Fluency of a glib 
 Tongue and a fine Difcourfe, but in the mira- 
 culous Operations of the Holy Ghoft. 
 
 SECT. 11. N, 5. 
 
 CHAP. IV. 3 1. VI. ao. 
 
 CONTENTS. 
 
 ANother means which Sr. P/jul makes ufe of to bring off the 
 Corinchiatis from their falfe Apoltlc, and to (lop their Vene- 
 ration of him, and their glorying in him, is by reprefenting to 
 them the Fault and Diforder which was committed in that Church, 
 by not judging and expelling the Fornicator, which Negledf, as 
 may be guefs'd, was owing to that Fadion. 
 
 1. Becaufe it is natural for a Fadion to fupport and proted: an 
 Offender that is of their (ide. 
 
 2. From the great Fear St. Paul was in, whether they would 
 obey him in cenfuring the Offender, as appears by the Second 
 Epiltle, which he could not fear but from the oppofite Fadion. 
 They who had preferv'd their Refpcd to him, being fure to fol- 
 low his Orders. 
 
 9. From what he fays, ch. 4. 16. After he had told them, ver.6. 
 of that Chapter, that they fliould not be puffed up for any mother 
 againft him, for fo the whole Scope of his Difcourfe here imports, 
 he befeeches them to be his Followers, /. e, leaving their other 
 
 Guides 
 
ICORINTHIJNS. 31 
 
 Guides to follow him in punifliii^g the Offender. For that we may -^"C''. 57. 
 conclude from his immediately infifting on it fo earncflly, he had ^i^^' 
 in his view, when he befeeches thein to be Followers of him ^ and 
 confequently that they might joyn with him, and take him for their 
 Leader, ch. 5. 5,4. he makes himfelf by his Spirit, as his Proxy, 
 the Frefident of their Affembly, to be convened for the punifliing 
 that Criminal. 
 
 4. It may further be fufpeded, from what St. t'aul fay?, ch. 6. r. 
 that the oppofite Party, to flop the Church Cenfure, pretended 
 that this wns a matter to be judg'd by the Civil Magidrate: nay, 
 poffibly from whit is faid, v. 6. of that Chapter, it may be ga- 
 thered, that they had got it brought before the Heathen Judge ^ or 
 at leaft from v. 12. that they pleaded, that what he had done was 
 lawful, and might be juftified before the Magiftrate. For the 
 Judging fpoken of, ch.6. muft be underftood to relate to the fame 
 matter it does, ch. 5. it being a Continuation of the fame Difcnurfe 
 and Argument : As is eafy to be obferved by any one who will 
 read it without regarding the Divifions into Chapters an 1 Verfes, 
 whereby ordinary People (not to fay others") are often diflurbed 
 in reading the Holv Scripture, and hindered from obferving the 
 true Senfe and Coherence of it. The whole 6th Chapter is fpent 
 in profccuting the bufinefs of the Fornicator began in the 5^/7. That 
 this is fo, is evident from the latter end, as well as beginning of 
 the 6th Chapter. And therefore what Sr. Paul fays of lawful, ch. 
 6. 12. may without any Violence be fuppofed to be faid, in an* 
 fwcr to lome, who might have alledg'd in favour of the Fornicator, 
 that what he had done was lenvful, and might be juftified by the 
 Law? of the Country which he was under, why elfe (hould St. 
 Paul fubjovn fo many Arguments (wherewith he concludes this 
 6rh (Chapter, and this Subjeft j to prove the Fornication in queftion 
 to be hs the Law of the Gofpel a great Sin, and confequently fit for 
 a Chriftian Church to cenfure in one of its Members, however it 
 might pafs for lawful in the b-fteem, and by the Laws of Gentiles? 
 
 There is one Objedion which at firft fight feems to be a ftrong 
 Argument agauift ihi-^ Suppofition, that the Fornication here fpo- 
 ken of w^s held lawful by the Gtntiles of Corinth, and that pofii- 
 bl\ this very Gale had been brought before the Magiftrate there, 
 and not condctr^ned. The Objedion fecms to lie in thcfe Words 3 
 ch. ^. I. Tb''re is Fornication hear J of amongft ycu, andfuch Fornica- 
 tion as is not htarJ of amongfl the Gentiles^ that one jhoulJ have his 
 
 father'^s 
 
3^ I CORI NTHIANS. 
 
 ^,";JJ-^'i7-F<iffc<?r'j Wife. But yet I conceive the Words, duly confidet'd , have 
 
 ^^^!!^^^"iiothing 111 thcin contrary to my Suppofition. 
 
 To clear this I take liberty to fay, it cannot be thought thit 
 this Man had his Father's Wife whiift by the Laws of the Place (lie 
 adually was his Father's Wife ^ for then it had been ^ipte/a and 
 Adultery, and fo the Apoflle would have called it, which was a 
 Crime in Grtf<r<rif- nor could it he tolerated in any Civil Society, thit 
 one Man fhould have the ufe of a Woman, whiift fhe was another 
 Man's Wife, i. e. another Man's Right and PoiTelTjon. 
 
 The Cafe therefore here feems to be t his :, The Woman hid 
 pitted from her Husband ; which it is plain from c/.'. 7. 10, 11, 13. 
 at Corinth Women could do. For if by the Lawof thu Country 
 a Woman could not divorce her felf from her Husband, the Apoftlc 
 had there in vain bid her not leave her Husband. 
 
 But however known and allowrd a Pradice it might be amongO: 
 the Corinthians^ for a Woman to part from her Husband, yet this 
 was the Hrfl time it was ever known that her Husband's own Son 
 Ihould marry her. This is that which t le Apoftle takes notice of 
 in ihefe words. Such a fornication as it not named amongft the Gen- 
 tiles. Such a P'ornication rhis was, fo little known in pradice a- 
 mongft them, that it was not fo much as heard named, or fpoken 
 o' by any of them. But whether they held it unlawful that a Wo- 
 man, fo feparated, fhould marry her Hufband's Son, when fhe 
 was looked upon to be at liberty from her former Husband, and 
 free to marry whom fhe pleafed, that the Apoftle fiys not. This 
 indeed he declares, that by the Law of Chrift a Woman's leaving 
 her Husband, and marrying another, is unlawful, ch. 7. 11. and 
 this Woman's marrying her Husband's Son, he declares, ch. 5. i. 
 (the place before us) to he Fornication, a peculiar fort of Forni- 
 cation, whatever the Corinthians or their Law might determine in 
 the C'jfe : And therefore a Chriflian Church might and ought to 
 have ccnfured it within thcnd'elve?, it being an Offence againfl the 
 Rule of the Gofpel ; which is the Law of their Society : And they 
 might and fhould have expelled this Fornicator out of their Socie- 
 ty, for not fubmitting to the Laws of it i Notwithftanding that 
 the Civil Laws of the Country, and the Judgment of the Heathen 
 Magiftrate might acquit him. Saitably hereunto it is very remar- 
 kable, that the Arguments that St. Paul ufcs, in the clofe of this 
 
 Difcourfc, ch.6. 13 20. to prove Fornication unlawful, are all 
 
 drawn foisly from the Chriftian Inflitution, v. 9, Thar our Bo- 
 dies 
 
I CORINTHIANS. 33 
 
 dies are made for the Lord, v. 15. That our Bodies are Members of ^";^^-^^^-_ 
 Cbrift, V. 15. Tint our Bodies are the Temples of the Holy Ghoft,, 
 V. 19. That we are not our own, but bought with aPrice, f. 20. 
 all which Arguments concern Chriftians only; and there is not in 
 all this Difcourfe againft Fornication, one word to declare it to be 
 unlawful by the Law of Nature to Mankind in general. That was 
 altogether needlefs, and befidcs the Apoftles purpofe here, where 
 he was teaching and exhorting Chriflians what they were to do as 
 Chrirtians, within their own Society, by the Law of Chrift ^ which 
 was to be their Rule, and was fufficient to oblige them, whatever 
 other Laws the reft of Mankind obferved, or were under. Thofe 
 he profefles, ch.'^. 12. 19. not to meddle with, nor to Judge: For 
 having no Authority amongft them, he leaves them to the Judg- 
 ment of God, under whofe Government they are. 
 
 Thefe Confiderations afford Ground to Conjefture, that the Fa- 
 dlion which oppofed St. ?mil had hinder'd the Church of Corinth 
 from cenfuring the Fornicator, and that St. Paiil (hewing them 
 their Mifcarrige herein, aims thereby to leiTen the Credit of their 
 Leader, by whofe Influence they were drawn into it. For as foon 
 as they had unanimoufly (hewn their Obedience to St. Paul in this 
 matter, we fee his fe verity ceaf^s, and he is all Softnefs and Gcn- 
 
 tlenefs to the Offender j 2 Cor. 11. 5 8. and he tells theoi in cx- 
 
 prefs Words, v. 9, that his end in writing to them of it, waste 
 try their Obedience : To which let me add, that this Suppofition, 
 though it had not all the Evidence for it which it has ; yet being 
 fuited to St. Paul's principal Defign in this Epiftfe, and helping us 
 the better to underftand thefe two Chapters, may deferve to be 
 mentioned. 
 
34- 
 
 An.Ch iiT. 
 Neronii j. 
 
 21 
 
 I. 
 
 2. 
 
 S' 
 
 I CORINTHIANS. 
 
 PARAPHRASE. TEXT. 
 
 IPurpofed to come unto you : But what 
 would you have me do? Shall I come to 
 you with a Rod tochaftife you, or with Kind- 
 nefs, and a peaceable Difpofition of Mind (f) .<? 
 In fliort, it is commonly reported, that there 
 is Fornication (g^) among you, and fuch Forni- 
 cation as is not known C^J ordinarily among 
 the Heathen, that one (hould have his Father's 
 Wife, and yet ye remain puffed up, though it 
 would better have become you to have been de- 
 jeded for this fcandalous Facl amongft you, 
 and in a mournful Senfe of it, to have remo- 
 ved the Offender out of the Church. For I 
 truly, though abfent in Body, yet as prefent 
 in Spirit, hive thus already judgM, as if I 
 were perfonally with you, him that commit- 
 ted this Fad : When in the Name of the Lord 
 7efus ye are ailembled, and my Spirit, ?. ^. my 
 Vote, as if I were prefent, making one by the 
 Power of our Lord Jelus Chrift, deliver the 
 Ofiender up to Satan, that being put ihus into 
 
 NOTES, 
 
 21 (/) He that carefully reads 2 Or. i. 20. 2. 1 1. will ca% perceive tbat this laft 
 
 Verl'e here of this 4th Chapter is an Introduftion to the fevere Aft of Difcipline which St. 
 Paul was going to exercife amongft them, tho' ahfent, as if he had been prefent. And there- 
 for* this Verfc ought not to have been feparated from the following Chapter, as if it bc- 
 long'd not to that Difcourle. 
 
 J (2) Vid. ch. 4. 8, 10. The Writers of the New Tedament feem to ufe the Greek word 
 •s-opvp'tt which we tranflate Fornication, in the fame Senfe that the Hebrews ufed n^!31 which 
 we alfo tranflate Fornication, tho' it be certain both thefe words, in Sacred Scripture, have a 
 
 What will ye? ftialll2i 
 
 come unto you with a rod, 
 
 or in love, and in the fpi- 
 
 rit of meeknefs ? 
 
 It is reported common- i 
 
 ly that there is fornicati. 
 
 on among you, and fuch 
 fornication as is not fo 
 much as named amongft 
 the Gentiles, that one 
 ftiould have his father's 
 Wife. 
 
 And 5'e are puffed up, 2 
 and have not rather mour- 
 ned, that he that hath 
 done this deed, might he 
 taken away from among 
 
 )0U. 
 
 For I verily as abfent in 3 
 body, but prefent in fpi- 
 rit, have judged already, 
 as though 1 were prefent, 
 concerning him that hath 
 fo done this deed ; 
 
 In the name of our 4 
 Lord JeJ'us Chrift, when 
 ye are gathered together, 
 & my fpirit, with the pow- 
 er of our Lord Jefus Chrifi; 
 
 To deliver fuch an one < 
 
 ally the Uncleannefs of unlawful Copulation and Idolatry ; and not precifely 
 Fornication in our Senfe of the Word, i. e. the unlawful Mixture of an unmarried Couple. 
 
 (h) Not knorvn. That the marrying of a Son-in-law, and a Mother- in-law, was not prohi- 
 bited by the Laws of the Roman Empire, may be feen in Tully; but yet it was look'd on as fo 
 fcandalous and infamous, that it never hacl Countenance from Praftice. His Words in 
 his Oration pro Cluentio §. 4. are fo agreeable to the prefent Cafe, that it may not be amifs 
 to fet them down: Nubit f^enero focrus nullis aufficiis^nidlh auiloribus. fcclus incrcdibile^ 
 pTXUr banc warn in omni vita inaudituml 
 
 the 
 
I CORINTHIANS. 35 
 
 TEXT. PARAPHRASE. 
 
 Neronis ". 
 
 unto Satan for tlie deftru- 
 ftion of the flcfli, that the 
 fpirit may be faved in the 
 day of the Lord Jefus, 
 
 6 Your glorying is not 
 good : know ye not that 
 a little leaven learcneth 
 the whole lump ? 
 
 7 Purge outtherefpre the 
 old leaven, that ye may be 
 a new lump, as ye are un- 
 leavened ;For even Chrill 
 our paffover is facrihccd 
 for us. 
 
 8 Therefore let us keep 
 the feaft, not with old lea- 
 ven, neither with the lea- 
 ven of malice and wicked- 
 nefs ; but with the unlea- 
 vened bread of lincerity 
 and truth. 
 
 9 I wrote unto you in an 
 epiftle, not to company 
 withfornicatours; 
 
 10 Yet not altogether with 
 the fornicatours of this 
 world, or with the cove- 
 tous, or extortioners, or 
 with idolaters ; for then 
 muft ye needs go out of 
 the world. 
 
 1 1 But now I have written 
 unto you, not to keep 
 company, if any man that 
 is called a brother be a 
 fornicatour, or covetous, 
 or an idolater, or a railer, 
 or a drunkard, or an ex- 
 tortioner, with fuch an 
 one, no not to eat. 
 
 the Hards and Power of the Devil, his Body 
 may be afflided and brought down, that his 
 Soul may be Tived when our Lord Jefus comes 
 to Judge the World. Your glorying (i J as you 6. 
 do in a Leader, who drew you into this fcan- 
 dalous Indulgence (k) in this Cafe, is a fault 
 in you, ye that are knowing, know you not 
 that a little Leaven leaveneth the whole (/) 
 Lump. Therefore laying by that Difference 7. 
 and Veneration ye had for thofe Leaders you 
 gloried in, turn out from among you that For- 
 nicator, that the Church may receive no taint 
 from him, th;U you may be a pure new Lump 
 or Society, free from fuch a dangerous Mix- 
 ture, which may corrupt you. For Chrifl: our 8. 
 Paflover is flain for us, therefore let us in com- 
 memoration of his Death, and our Deliverance 
 by him, be aholy People to him [tri). 1 wrote 9. 
 to you before that you ihould not keep Com- 
 pany with Fornicators. Ycu are not to un- 10. 
 derfland by it, as if I meant, that you are . 
 to avoid all unconverted Heathens , that 
 are Fornicators, or Covctou?, or Rapaci- 
 ous, or Idolatrous : For then you mufl go out 
 of the World. But thu which I now write H* 
 unto you, is, that you (lion Id not keep compa- 
 ny, no nor eat with a Chrifti;m by Profeflion, 
 who is lafcivious, covetous, idolatrous, a Rai, 
 
 ^ r fi 5. 
 
 6 0) Glorying is all along in the beginning ot this Epiflle fpoken of the Preference they 
 gave to their new Leader, in oppolition to St. Paul. 
 
 {k) If their Leader had not been guilty of this Mifcarriage, it had been out of St. PauVi 
 way here to have reproved them for their glorying in him. But it. Paul is a cloie Writer 
 and ufes not to mention things where they are impertinent to his 5ubjeft. 
 
 (;; What Reafon he had to Say this, ViJ. 2 Cor. il. 21.— Grex totus in agris unius Sea- 
 
 tie cadit ^ porriginepoTci. 
 
 7 e» 8. {m) In theie two Verfes he alludes to the Jem deanlirg their Houfes at the Feaft 
 of the Paffover, from all Leaven, the Symbol of Corruption and Wickednefs. 
 
 E 2 ier. 
 
0,6 
 
 J>..Ch.<,7. 
 Nf rents 3, 
 
 I CORINTHIANS. 
 
 T AR aPHRAS E. TEXT. 
 
 12, 
 
 13 
 
 I. 
 
 2. 
 
 ler, Drunkard, or Rip.icious. For what have 
 I to do to judge thofe who ;tre cut of the 
 Church? Have ye not a Power to judge thofe 
 who are Members of the (>hurch ? But as for 
 thofe who are out of the Church, leave them 
 to God, to judge them belongs to him : There- 
 fore do ye what is your part ^ remove that 
 wicked one the Fornicator out of the Church, 
 Dare any one of you, having a Conrro\'erfie 
 with another, bring it before an H<.athen 
 Judge to be try'd, and not let it be decided by 
 Chriftians(»)? Know ye not that Chriflians 
 fliail judge the World ; and if the World ihall 
 be judg'd by you, are ye unworthy to judge 
 ordinary fmall Matters? Know ye not that 
 we Chrirtians have Power over evil Spirits ? 
 How much more over the little things relatmg 
 to this animal Life? If then ye have at any 
 ^me Controverfii-s amongft yon concerning 
 things pertaining to this Life, let the p.irties 
 Contending choole Arbitrators {0) in the Church, 
 7. e. out of Church-Member?. Is thircr not 
 among yon, I fpeak it to your Shame, wh) 
 ftind fo much upon your Wifdom, one (p) wife 
 Man, whom ye can think able enough to refer 
 
 NOTES. 
 
 For, what have I to do, j2 
 to JL'-dge them alfo that 
 are without ? do not >e 
 judge them that arc with- 
 in ? 
 
 But them that are with- j, 
 out God judgeth. There- 
 fore put away from among 
 }our felves that wicked 
 perfon. 
 
 Dare any of you, ha- i 
 ving a Matter againft ano. 
 ther, goto law before the 
 unjult, and not before the 
 faints ? 
 
 Do )e not know that 2 
 the faints fliall judge the 
 world f and if the World 
 lliall be judged b)you, are 
 )e unworthy to judge the 
 inialleft matters ? 
 
 Know )e not that we 3 
 ftiall judge ange'j .•> how 
 much more thii.j,s that 
 pertain to this lite ? 
 
 If then ve have judg- 4 
 ments of things pertain- 
 ing to this life, fet them 
 to judge who are leail 
 efleeiTied in the Church. 
 
 I fpeak to your Iliame: c 
 Is it fo that there is not 
 a wife mm among you ? 
 no not one that Ihall be 
 able to jjdge between his 
 brethren ? 
 
 I (») "Aiioi Saints, is put for Chriftians ; a J~ixoi Unjuft, for Heathens. 
 
 4 (0) '£^«S=7M^iv«f, Judkes nw Authenticss. Among the Jews there was cenfejfus trtum- 
 viralif authenticus, whohad Authority, and could hear and determine C'aufes ex q^^ivo; there 
 was unother ccnfepi^ triumvlralif, whiclnvore chofen by the Parties, thefs, tho'they were 
 not A'lthe'ithh, jetcould judge and determine the Caufes reierr'd to them ; thefe were thofe 
 whom St. [aul calls here, iie^-yii/uivxc, Radices mn Authenticos, i, e. Referees chofen by the 
 Parties. See dc Dleu : That St. laul does not mean Ijv ij.»9£«<,t<i' «j, thofe v)ho are leafi tjieetu- 
 ed, as oup Englilli Tranllation reads it, is plain t'rom the next Verfe. 
 
 5 0') 'Jofor, veife OAan, If St. Tatil ufes this word in the Scnfe of the Synagogue, it (ig- 
 nifies one ordained, or a Rabbi, and lb capacitated to be a Judge ; for fuch were called w//> 
 Men. If in the Senfc of the Greek .Schools, then it fignilies a Man of Learning, Study and 
 Parts: If it be taken in the ]«tter Senfe, ic may feem to be with fome Reflecaion on their 
 pretending to Wifdom. 
 
 your 
 
I CORINTHIANS. 
 
 TEXT. PARAPHRASE. 
 
 37 
 
 Nercnis -j. 
 
 6 But brother goeth to 
 law with brother, and that 
 before the unbelievers. 
 
 7 Now therefore there is 
 utterl) a fault among you, 
 becaufe ye go to law one 
 •with another : why do ye 
 not rather take wrong? 
 why do ye not rather fuf- 
 ler your felves to be de- 
 frauded ? 
 
 8 Nay, you do wrong 
 and defraud, and that 
 vour brethren. 
 
 5, ' Know ye not that the 
 unrighteous (hall not inhe- 
 rit the kingdom of God ? 
 be not deceived : neither 
 fornicatourt , nor idola- 
 ters, nor adulterers, nor 
 effeminate , nor abufers 
 of themfelves with man- 
 kind ; 
 
 ,0 Nor thieves, nor cove- 
 tous, nor drunkards, nor 
 revilers, nor extortioners, 
 ihall inherit the kingdom 
 of God. 
 
 11 And fuch were fome of 
 you: but ye are waflied, 
 but ye are f.tnftified, but 
 ye are juflihed in the 
 name of the Lord Jefus, 
 
 your Controverfies to .> But one Chriftian go- 
 eth to Liw with another, and that before the 
 Unbelievers, in the Heathen Courts of JuQice : 
 Nay, verily it is a Failure and Defed in you, 
 that you fo far contefl: Matters of Right one 
 with another, as to bring theintoTryal or Judg- 
 ment : Why do ye not rather fufFer Lofs and 
 Wrong > But it is plain by the Man's having 
 his Father's Wife, that ye are guilty of doing 
 Wrong Cq) one to another, and Hick not to do 
 Injuflice even to your ChriRian Brethren. 
 Know ye not tliat the Tranfgreflbrs of the 
 Law of Chrift (hail not inherit the Kingdom of 
 God. Deceive not your felves, neither Forni- 
 cators, nor Idolaters, nor Adulterers, nor Ef- 
 feminate, nor Abufers of themfelves with'Man- 
 kind, nor Thieves, nor Covetous, nor Drun- 
 kards, norRevikrs, nor Extortioners, ftiall in- 
 herit the Kingdom of God. And fuch wers 
 fome of you ; but your paft Sins arc waflied 
 away and forgiven you, upon your receiving 
 of the Gofpel by Baptifm: But ye are fanQifi- 
 ed (r), i. e. ye are Members of Chrifl's Church, 
 which confxlts of Saints, and have made fome 
 
 6. 
 
 §. 
 
 9- 
 
 10. 
 
 II. 
 
 NOTES. 
 
 8 (f) That the Wrong here fpoken of, was the'Fornicator's taking and keeping his Father's 
 Wite, the Words of St. Paul, 2 Cor. 7. 12. inllancing this very Wrong, are a fufficient Evi- 
 dence. And it is not wholly improbable there had been Ibme Hearing of this Matter before a 
 Heathen Judge, or at leaft talked of, which, iffuppofed, will give a y^reat light to this whole 
 Pairage,and feveral other in thefe Chapters. For thus vilihly runs St. PauVs Argument, ch. 
 <,. 12, 13. ch. 6. 1, 2, 3, C7<r. colierent and eafie to lie underilood, if it (lood together, as it 
 fliOLild, and were notchop'd in pieces by adiviiion into two Chapters. Ye have a Power to 
 juHge thofe who are of )our Church, therefore put away from among you that Fornicator : 
 You do ill to let it come balbre a Heathen Magillrate. Are you, who are to judge the World 
 and Angels, not worthy to judge fuch a Matter as this ? 
 
 II Cri ' Hjiao&zTE, /awfl/VJeJ, i. e. have remiffion of your Sins, i'o fanSified Signifies, Helf. 
 10. 10 C? 1 8. compared. He that would perfcrtly comprehend, and be fatisfy'd in the mean- 
 ingot this place, let him read ffeb.i), 10, particularly 9. 13 23. 
 
 A(i- 
 
38 
 
 I CORINTHI ANS. 
 
 An.Ch.t^-j. 
 
 t^ PARAPHRASE. TEXT. 
 
 12. 
 
 Advances in the Reformation of your Lives (s) 
 by the Doftrine of Chrift confirmed to you by 
 the extraordinary Operations of the Holy Ghoft. 
 But (0 fuppoling Fornication were in itfeJf as 
 lawful as eating promifcuoufly all forts of Meat 
 
 and by the Spirit of our 
 God. 
 
 All things are lawful |2 
 unto me, but all things 
 , J f 1 n 11 - r , are not expedient : all 
 
 tnat are made for the nelly, on purpoie to be things are lawfoi for me, 
 eaten i yet I would not fo far indulge either Cu- •'"* ^ ^i" ""'^ •'^ brought 
 ftom or my Appetite, as to bring my Body '^"^er the power of an>.. 
 thereby into any difadrantageous State of Sub- 
 jedion : As in Eating and Drinking, though 
 Meat be made purpofely for the Belly, and the 
 Belly for Meat j yet becaufe it may not be ex- 
 pedient (?0 for me, I will not in fo evidently a 
 lawful thing as that, go to the utmoft Bounds 
 
 of 
 
 NOTES. 
 
 is) 'EJiKottfo'SifTf, ye are become jufi, «. e. are reform'd in your Lives. See it fo ufed Kev. 
 
 22. II. 
 
 12 (t) St. Paul having, upon occafion of Injuftice among them particularly in the matter 
 of the Fornicator, warned them againft that and other Sins that exclude Men from Salvation, 
 he here re-alTumes his former Argument about Fornication, and by hij reafoning here, it 
 looks as if fomc among them bad pleaded that Fornication waslawful. To which he anfwers, 
 that granting it to be lo, yet the Lawfulnefs of all wholefom Food reach'd not the Cafe ot 
 Fornication, and fl.evrs by feveral Inftances fas particularl) the degrading the Body, and 
 making what in a Chtiftian is the Member of Chrift, the "Member of an Harlot) that For- 
 nication, upon feveral Accounts, might be fo unfuitable to the State of a Chriftian Man, 
 that a ChrilHan Society might have reafon to animadvert upon a Fornicator, though For- 
 nication might pals for an indifferent Aftion in another Man. 
 
 (u) Expedient, ^nA brought under Power, in this Verfe feems to refer to the two Parts of the 
 following Verie ; the firll ot 'em to eating in the firft part of the 1 5*/; verf. and the latter of 'em 
 to Fornication in «he latter part of the i ph verf. To make this the more intelligible, it may 
 be fit to remark, that St. Paul here feems to obviate fuch a fort of Reafoning as this, in be- 
 half of the Fornicator. " All forts of Meats are lawful to Chrillians who are fet freet'rom 
 " the Law of Moles, and why are they not fo in regard of Women who are at their own Dif- 
 " pofals ? To which St. Paul replies, Thotigh my Belly was made only tor eating, and all forts 
 " of Meat were made to be eaten, and fo are lawful for me ; yet 1 will abfiain from what is 
 " lawful, if it be not convenient for me, though my Belly will be certain to receive no pre- 
 *' jadice by it, which will afleft it in the other World, fince God will there put an end to the 
 " Belly, and all ufe of Food. But as to the Body ofa Chriftian, the Cafe isquite otherwife ; 
 »' That was not made for the Enjoyinent of Women, but for a much nobler end, to be a Mem- 
 •' ber of Chrift's Body, and fo rtiall laft for ever, and not be del^royeJ as the Belly rtiall be. 
 *' Therefore fuppofing Fornication to be lawful in itfelf, I will not fo debafe and fubjeft my 
 " Body, and do it that prejudice, as to take that which is a Member of Chrift, and make 
 '•♦ ittheMembcrofan Harlot ; this ought to be had in detelbtion by all Chrillians". The 
 
 Context 
 
I CORINTHIJNS. 
 
 39 
 
 jin.Ch.i^-;- 
 
 TEXT. PARAPHRASE. ^^ 
 
 I J Meats for the belly, and 
 the belly for meats ; but 
 God (hall deftroy both it 
 and them. Now the bo- 
 dy is not for ibrnicatien, 
 but for the Lord ; and the 
 Lord for the body. 
 
 14. 
 
 And God hath both rai- 
 fed up the Lord, and will 
 alfo raife up us by his 
 own power. 
 
 of ray Liberty, though theie be no danger that 1 3. 
 I fhoiild thereby bring any lafting D<nnage up- 
 on my Belly, fince God will fpeedily put an 
 end both to Belly and Food. But the cafe of 
 the Body, in reference to Women, is far diffe- 
 rent from that of the Belly in reference to Meats. 
 For the Body is not made to be joyn'd to a 
 Woman (iv), much lefs to be joyn'd to an Har- 
 lot in Fornication, as the Belly is made for 
 Meat, and then to be put an end to when that 
 Ufc ceafes. But the Body is for a much nobler 
 purpofe, and (hall fubfift when the Belly and 
 Food fhall be deftroyed. The Body is for our 
 Lord Chrifl, to be a Member of him, as our 
 Lord Chrift has taken a Body (xj, that he 
 might partake of our Nature, and be our 
 Head} So that as God has already raifed him i4» 
 up, and given him all Power, fo he will raife 
 us up likewifc who arc his Members, to QJ the 
 partaking in the nature of his glorious Body, 
 
 and 
 
 NOTES. 
 
 C«ntext is fo plain in the Cafe, that Interpreters allow St. Paul to dilcourfe here upon a Suh- 
 politinn of the Lawfulnefs of Fornication. Nor wifl it jppear at all If range, that he does fo it' 
 we condder the Argument he is upon. He is here convincing the drintbians, thit tho' Forni- 
 cation were to them an indifferent thing, and were not condemned in their Country more than 
 eating an)' fort of Meat •, yet there might be Reafons why a Chrilfian Society might punifh 
 it in their own Members by Church-Cenlures, and Expulfion of the Guilty. Conformably 
 hereunto we fee in what follows here, that all the Arguments ufed by St. Paul againff For- 
 nication, are brought from the Incongruity it hath with the State of a Chrirt ian,as a Chrifti- 
 an, but nothing is faid againft it as a Fault in a Man, as a Man, no Plea ufed that it is a Sin 
 in all Men by the Law of Nature. A Chrilfian Societ}', without entering into that Enquiry, 
 Or going fo far as that had realbn to condemn and cenl'ure it, as not comporting with the Dig- 
 nity and Principles of that Religion which was the Foundation of their Society. 
 
 13 ftp) Woman. I have put in this to make the Apoftle's Senfe underfiood the eaf?cr. For 
 he arguing here as he does, upon the fnppolition that Fornication is in it felf laivful, Foi nica- 
 tion in thefe words mud mean the fuppoled lawfijl Enjoyment of a Woman, otl;erwile it will 
 notarfwer the foregoing Inftance of the Belly and Eating. 
 
 (X) And the Lcrd for the Body, fee flib. 2. 5. 18. 
 
 14 (y) AictT^f iTiu/ctfieos- et'u-iv, To kit Power. The Context and Defign of St. r<ii</ here 
 flrongly incline one to take Jia here to lignifie as it does,"2 Pet, 1. 3. /e, and rot by. St. Paui 
 
 is 
 
|0 
 
 f^'^e rents 3 , 
 
 I COR I NTHIANS. 
 
 PAJiAPHRASE. TEXT 
 
 '5- 
 
 i6. 
 
 17. 
 
 ■Know ve not, that your t< 
 bodies are the members 
 of Chrill ? /hall I then 
 take the Members ot" 
 Chrift, and make them 
 the members of an har- 
 lot? God (orbid. 
 
 What, know ye not 16 
 that he which is jo) ned to 
 an harlot, is one body ? 
 for two ffaith he) Ihall 
 be one fle/h. 
 
 But he that is joyned 1 7 
 unto the Lord is one fpi- 
 rit. 
 
 Flee Fornication. Every 18 
 lin that a man doeth, is 
 without the body : but he 
 that committeth fornica- 
 tion, (inneth againil his 
 own body. 
 
 and the Power he is vefted vvi:h in ir. -Know 
 ye nof, you who arc fo knowing, that our Bo- 
 dies are the Meiubcrs of Chrift? Will youthen 
 take the Members of Chrift, and make them 
 the Members of an Harlot? What! know ye 
 not that he who is joyn'd to an Harlot is one 
 Body witii her? For two, faith God, (bail be 
 united into one Fie;h : But he who is joyn'd to 
 the Lord, is one with him, by that one Spirit 
 that unites the Members to the Head, which is 
 a nearer and fttidUr Union, whereby what in 
 Dij^nity is done to the one, equally rifFeds the 
 18, other. Flee Fornication : all other Sins that a 
 Man commits debafe only :he Soul, but arc in 
 that refped as if they were done out of the Bo- 
 dy, the Body is not debafed, fuflPers no lofs of 
 it's Dignity by them : Bur he who committeth 
 Fornication, finneth againft the end for which 
 I)is Body was made, degrading his Body from 
 the Dignity and Honour it was dcfigned to, 
 making that the Member of an Harlot which 
 
 NOTES. 
 
 is here making out to the Corinthian Converts, that they have a Power so judge. He tells 
 them, that tlicy (hall judge the World, v. 2. And that they ftiall judge Angels, much mere 
 then things of this Life, v, 3. And for their not judging he blames them, and tells them, 
 'tis a leflening to them, not to exercife this Power, v. 7. And for it he gives a Reafon in 
 this Verfc, vi^. That Chrift is raifed up into the Power of God, and fo (hall the)- be. Un- 
 lefs it be taken in this Senfe, this Verfe feems to ftand alone here. For what Connexion has 
 the mention of the Refurreftion in the ordinary Senfe of this verfe, with what the Apoftle 
 is faying here, but raifing us up with Bodies to be Members of his glorious Body, and to 
 partake in his Power in judging the World ? This adds a great Honour and Dignity to our 
 Bodies, and is a Reafon v»hy we ftiould notdebafc them into the Members of an Harlot. 
 Thefe Words alfo give a reaibnofhis faying, he vjiulinot be brought under the Tower of any 
 thin,!;-, V. 13. (viz.) " Shall I, whofe Body is a Member of Chrift, and (hall be railed to 
 " the Power he has now in Heaven, fuffer my Body to be a Member, and under the Power 
 *• of an Harlot, that I will never do, let Fornication in it fclf be never fo lawful. If tbisbe 
 Bot the meaning ot St. Paul here, I defire to know to what purpofe it is that he fo exprefly 
 declares that the Belly and Meat fhall be deftroyed, and does fo manifeftly put an Oppofition 
 between the Body and the Belly ? v. 13. 
 
 was 
 
I CORINTHIANS. 41 
 
 TEXT. PARAPHRAS E. Z^ 
 
 19 What, know >e net that vvas made to be a Member of Chrifl. What ^9- 
 
 r^h^'SVctft^^'hrch I<now ycnot C^) that your Body is the Temple 
 
 is in you, which ye have of the Holy Ghoft that IS in you, which Body 
 
 of God, «nd yc are not yg^ have from God, and fo it is not your own 
 
 2o^°Fo°'^e"are bought with to beftow OH Hatlots ? Bcfides ye are bought 3o. 
 
 a price; therefore glori- with 3 PricC, VJZ. the preClOUS Blood of Chtift, 
 
 S^ottiri^'Silh^fe fd therefore are not at yotjr oum. Difpofal.- 
 God's. But are bound to glorine God with both Body 
 
 and Sou!. For both Body and Soul are from 
 
 him, and are God's. 
 
 NOTES. 
 
 19 C7) This Queftion, Know ye net? is repeated (ix times in this one Chapter,which may 
 fcem to carry with it a juil Reproach to the Corinthians, who had got a new and better In* 
 flru(flor than himfelf, in whom they fo much gloried, and may not unfitly bethought to fet 
 on his Irony, ch. 4, 10. where he tells them they are viifc. 
 
 SECT. IIL 
 
 CHAP. Vll. 1 40. 
 
 CONTENTS. 
 
 TH E chief Bufinefs of the foregoing Chapters we have feen 
 to be the leifening the falfe ApofHe's Credit, and the extin- 
 guifliing that Fadion. What follows is in anfwer to fome Quefli- 
 ons they had propofed to St. Paul. This Sedion contains conjugal 
 Matters, wherein he diifuades from Marriage thofe who hive the 
 Gift of Continence. But Marriage being appointed as a Remedy 
 againft Fornication, thofe who cannot forbear, ftiould marry, and 
 render to each other due Benevolence. Next he teaches that Con- 
 verts ought rot to forfake their unconverted Mates, infomuch as 
 Chrininnity changes nothing in Mens civil Eftate, but leaves thera 
 under the fame Obligations they were tied by before. And laH: of 
 all he gives Diredions about marrying, or not marrying their 
 Daughters. F Con- 
 
I CORINTHIANS. 
 
 PARAPHRASE. TEXT. 
 
 I. ^"lOncerning thofe things that ye hive writ 
 \^ to rae nbout, I anfwer, it is mofl conve- 
 nient not to have to do with a Woman : But 
 
 •2. becaufe every one cannot forbear, therefore 
 they thu cannot contain (hould, both Men and 
 Women, each have their own peculiar Huf- 
 
 3. band and Wife to avoid Fornication. And thofe 
 that are married, for the fame Reafon are to 
 regulate themfelves by the Difpofition and Exi- 
 gency of their refpcdive Mates ; and therefore 
 Jet the Husband render to the Wife that Bene- 
 volence (<7) which is her due, and fo likewife 
 the Wife to the Husband, & vice verfa. For 
 
 4. the Wife has not Power or Dominion over her 
 own Body, to refufe the Husband when he de- 
 fires : but this Power and Right to her Body is 
 in the Husband. And on the other fide, the 
 Husband has not the Power and Dominion 
 over his own Body, to refufe 
 (he (hews 
 Right to his Body, 
 
 NOW concerning the t 
 things whereof ye 
 wrote unto me ; it is good 
 for a man rot to tauch a 
 woman. 
 
 Neverthelefs, to avoid 2 
 fornication, let every man 
 have his own wife, and 
 let every woman have her 
 own husband. 
 
 Let the husband render 3 
 unto the wife due bencvo. 
 lence : and like wife alfo 
 the wife unto the huf- 
 band. 
 
 The wife hath not pow» 4. 
 er of her own body, but 
 the husband ; and like- 
 wife alfo the husband hath 
 not power of his own body, 
 but the wife. 
 
 Defraud you not one , 
 the other, except it be 
 with confent for a time, 
 that ye may give your 
 lelves to f'alHng and pray- 
 er ; and come together 
 again, that fatan tempt 
 you not for your inconti- 
 nency. 
 
 his Wife when 
 an Inclination^ but tliis Power and 
 when fhe has occafion, is 
 in the Wife (h). Do not in this n^atter be 
 wanting one to another, unlefs it be b> mutual 
 Confent for a fliort time, that you may wholly 
 attend to A6ts of Devotion, when ye fait upon 
 fome folemn Occafion^ and when this time of 
 folemn Devotion is over, return to your former 
 Freedom and Conjugal Society, left the Devil 
 taking advantage of your Inability to contain, 
 
 NOTES. 
 
 3 (a)"Evyoia., Benevolence, (igniiies here that Complaifance and Compliance which every 
 married Couple ought to have Tor each other, when either of them /hews an Inclination to 
 Conjugal Enjoyments. 
 
 4 (B) The Woman Cwho in all other Rights is inferiour) has here the fame Power given 
 her over the Man's Body, that the Man has over hcr's. The Rt-afon whereof is plain : Be- 
 caufe if fhe h.id not her Man wlien fhe had need of him, as well as the Man his Woman when 
 he had need of her, Marriage would be no Remedy againli Fornication. 
 
 ftiould 
 
I CORINTHIANS. 
 
 TEXT. PARAPHRASE. 
 
 +3 
 
 Neronis 5. 
 
 (hould tempt you to a Violation of the Mar- 
 riage-Bed. As to marrying in general, I u'ifh 6. 
 that you were all unmarried, as 1 am ^ but this 
 I fay to you by way of Advice, not of Com- 
 mand. Every one has from God his own pro- 7. 
 per Gift, feme one way, and fome another, 
 whereby he mufl: govern himfelf. To the un- 8. 
 married and Widows, I fay it as my Opini- 
 on, that it is beft for them to remain unmar- 
 ried, as I am. But if they have not the Gift of 9. 
 Continency, let them marry, for the Inconve- 
 niencics of Marriage arc to be preferr'd to 
 Flames of Luft. But to the married, 1 fay not 10. 
 by way of Counfel from my felf, but of Com- 
 mand from the Lord, that a VVoman fliould 
 not leave her Husband : But if fhe has fepara- i !• 
 ted her (elf from him, let her return and be re- 
 conciled ro him again, or at lead let her re- 
 main unmarried. And let not the Husband 
 put away his Wife. But as to others, 'tis my 12. 
 Advice, not a Commandment from the Lord, 
 That if a Chriliian Manh^ith an Heathen Wife 
 that is content to live with him, let him not 
 break Company with her (<:), and dilfolve the 
 Marriage: And if a Chrifti?n Woman bath an 13. 
 Heathen Husband thit is content to live with 
 her, let her not break company with him Cc), 
 and difiblvc the Marriage. You need have no i4' 
 Scruple concerning this matter, for the Hea- 
 then Husband or Wife, in refpect of Conjugal 
 Duty, can be no more refufed, than if they 
 
 NOTES. 
 
 12& 13 (c) 'AifisTw, the Greek Word in the Original fignihlng put arvay, being direa. 
 ed herein thefe two "Verfes both to the M«n and the Woman, feeitis to intimate the fame 
 Power and the fame Aft of Diftnifling in both; and tbcrelore ought in buth places to be 
 tranflated alike. 
 
 F 2 were 
 
 6 But I fpeak this by per- 
 miflion, and not of com- 
 mandment. 
 
 7 For I would that all 
 men were even as I my 
 felf: but every man hath 
 his proper gift of God, 
 one after this manner, and 
 another after that. 
 
 8 I fay therefore to the 
 unmarried and widows, It 
 is good for them if they 
 abide even as T. 
 
 9 But if they cannot con- 
 tain, let them marry : for 
 it is better to marry than 
 to burn. 
 
 10 And unto the married 
 I command, yet not I, but 
 the Lord, Let not the wife 
 depart from her husband : 
 
 11 But, and if flie depart, 
 let her remain unmarri- 
 ed, or be reconciled to 
 her husband ; and let not 
 the husband put away his 
 wife. 
 
 12 But to the reft fpeak I, 
 not the Lord, If any bro- 
 ther hath a wife that be- 
 lieveth not, and llie be 
 pleafed to dwell with him, 
 let him not put her away. 
 
 13 And the woman which 
 hath an husband that be- 
 lieveth not, and if he be 
 pleafed to dwell with her, 
 let her not leave him. 
 
 14. For the unbelieving 
 husband is fanftified by 
 the wife, and the unbelie- 
 
44- 
 
 jin.Ch.')'. 
 
 Neronii 3. 
 
 I CORINTHIANS. 
 
 PARAPHRASE. TEXT. 
 
 15- 
 
 16. 
 
 17- 
 
 u-ere Chriftian. For in this cafe the unbelie- 
 \ing Husband is faridihed {d) or made a Chri- 
 flian, as to his Iflue in his Wife, and the Wife 
 fandified in her Husband. If it were not fo, 
 the Children of fuch Parents would be un- 
 clean(^; i.e. in the State of Heathen?, but noiv 
 are they holy (c/J, i. f. born Members of the 
 Chriflian Church. But if the unbelieving Par- 
 ty vvill fep^rate, let them feparate. A Chii- 
 flian Man or Woman is not indaved in fuch a 
 Cafe, only it is to be remcmbred, that it is in- 
 cumbent on UP, whom Gud in the Gofpel has 
 called to be Chriftians, to live peaceably with 
 all Men, as much as in us lieth, and therefore 
 the Chrifhian Husbtnd or Wife is not to make 
 a Rreach in the Family, by leavin;^ the unbe- 
 lieving Party, who is content to ftay. For 
 what knovveft thou, O Worn m, but thou mayft 
 be the means of converting, and fo faving thy 
 unbelieving Husband, if thou continueft peace- 
 ably as a loving Wife with him? Oi what knoiv- 
 eft thou, O Man, but after the fame manner 
 thou may It hfc thy Wife } On this occafion 
 let me give you this general Rule, whate\'er 
 Condition God has allotted to any of you, let 
 him continue and go on contentedly in the 
 fame (if) State wherein he was called, not look- 
 
 NO T E S. 
 
 vfng wife is fanftified by 
 the husband : elfe were 
 your children unclean ; 
 but now are they holy. 
 
 But if the unbeliering 1^ 
 depart, let him depart. 
 A brother or a lifter is not 
 under bondage in fuch ca- 
 fes : but God hath called 
 us to peace. 
 
 For what knoweft thou, 16 
 O wife, whether thou 
 Ihalt fave thy husband ? 
 or how knoweft thou, O 
 man, whether thou flialt 
 fave thy wife .' 
 
 But as God hath diftri- ^7 
 buted to every man, as 
 the Lord hath called eve- 
 ry one, fo let him walk , 
 and fo ordain I in all chur- 
 ches. 
 
 14 (d) 'Hyi'ai'S!i.ifanSified, ilyia kJf, and axccSafra i/nelean,2re ufed here by the Apoflle in 
 the Jswilli Senfe. The Jews called all that were Jews, holji ; and all others thev called un- 
 (lean. Th'is prcles^enita extra famlr.atcm, was a Child begot b)- l^arentj whili'l they were 
 yet Heathens; Gcnita intra fanilitatem was a Child begot by Parents after they were Pro- 
 
 calling a 
 
 out of it were unclean. See N^te Ch. 1,2. 
 
 17 (O 'n>- lignifeshere not the manner of his Calling, biit the State and Condition of 
 Life he was in when called, and therefore kto muft fignifie the lame too as the next 
 verfe fl.ews. ' 
 
 (lytes. This way of fpeaking St. faul translers from the Jewifli into the Chriftian Church 
 ailing all that arc ot the ChrilHan Church Sainu, or holy, by which Reafon all that were' 
 
 mg 
 
I CORINTHIANS. 
 
 45 
 
 An.Ch.t,T 
 
 TEXT. PARAPHRAS E. C^! 
 
 18 Is any man called being 
 circumcifed ? let him not 
 become uncircumcifed : is 
 any called in uncircunici- 
 lion ? let him not become 
 circumcifed. 
 
 19 Circumcifion is nothing, 
 and uncircumcilion is no 
 thing, but the keeping of 
 the commandments of 
 God. 
 
 Let every man abide in 
 the fame calling wherein 
 he was called. 
 
 21 Art thou called being a 
 fervant ? care not for it ; 
 but if thou mayll be made 
 free, ufe it rather. 
 
 22 For he that is called in 
 the Lord, being a fervant, 
 is the Lord's freeman : 
 likcwife alfo he that is cal- 
 led being free, is ChrilVs 
 fervant. 
 
 18. 
 
 19. 
 
 ing on himfeJf as fet free from it by his Con- 
 verfioi] to Chriftianity. And this is no more 
 than what I order in all the C^hurches. For 
 example, was any one converted to Chriftia- 
 nity being circumcifed, let him not become 
 uncircumcifed : Was any one called being un- 
 circumcifed, let him not be circumcifed. Cir- 
 cumcifion or Uncircumcifion are nothing in the 
 fight of God, but that which he has a regard 
 to, is an Obedience to his Commands. Chri- 20. 
 ftianity gives not any one any new Privilege to 
 change the State, or put ofF if) the Obligati- 
 ons of Civil Life, which he was in before. 
 Wert thou called being a Slave, think thy feif 21. 
 not the lefs a Chriflian for being a Slave, but 
 yet prefer Freedom to Slavery, if ihoucaii'/l 
 obtain it. For he thit is converted to Chri- 22. 
 fiianity, being a Bond-man, is Chrift's Frced- 
 man Q). And he that is converted being a 
 Free- man is Chrift's Bond-man, under his Com- 
 
 NOTES. 
 
 20 (f) MtHToi, Let him abide. 'Tis plain from what immediately follow5,that this is rot 
 an abfolute Command; hut only fignifies that a Man (hould rot think himfelf difcharged 
 by the Privilege of his Chrii^ian State, and the Franchifcs of the Kingdom of Chrifi.nhich 
 /7 he wasentred into, (rom any Ties or Obligations he was in as a Meml:)€r of the Civil So- 
 jj? ciety. And therefore for the fettling a true Notion thereof in the Mind of the Reader, it 
 has been thought convenient to give that which is the Apoflle's Senfe to Ver. 17, 20 & 24. 
 of this Chapter, in words foniewhat different from the Apollle's. The thinking themfelve's 
 freed by ChrilHanity from the Ties of Civil Society and Government, was a Fault, it feems 
 that thofe Chrillians were very apt to run into. For St. Paul, for the preventing their 
 'i'boughts of an) Change of any thing of their Civil State upon their embracing Chrifti- 
 anity, thinks it necelTary to warn them againft it three times in the compafsof feven verfes 
 and that in the form of a dircifl Command not to change their Condition or State of Life, 
 Whereby he intends that they rtiould not charge upon a Prefumption that Chrilijanicy gave 
 them a new or peculiar Liberty fb to do. For rotwithftanding the A poille's politively bid- 
 ding them remain in the fame Condition in which they were at their Converfion ; yet it is 
 certain it was lawful for them, as well as the others, to change, where it was lawful for 
 them to change without being Chriftians. 
 
 22 (,ij) 'AiTiMv^i^iS)', in Latin Libertus, fignifies not f^mply a Frte-ttian, but ore who ha- 
 ving been a Slave, has had his Freedom given bim by his Malter. 
 
 niaiid 
 
46 
 
 I CORINTHIANS. 
 
 IX^ PARAPHRASE. TEXT. 
 
 Ye are bought with a 23 
 price, he not ye the fer- 
 vants of men. 
 
 Brethren, leterery man 24 
 wherein he is called, there- 
 in abide with God. 
 
 29. mand and Dominion. Ye are bought with a 
 price ( h), and fo belong to Chrift 5 be not, if 
 
 24. you can avoid it, Slaves to any body. In vvhat- 
 foever State a Man is called, in the fame he is 
 to remain, notwiihftanding any Privileges of 
 the Gofpel, which gives him no Difpcnfation 
 or Exemption from any Obligation he was in 
 
 •25. before to the Laws of his Country. Now con- 
 cerning Virgins (ij I have no exprefs Com- 
 mand from Chrifl: to give you :, but I tell you 
 my Opinion, as one whom the Lord has been 
 gracioufly pleafed to make credible C^J, and fo 
 
 26. you may truft and reJy on in this matter. I tell 
 you therefore that I judge a Tingle Life to be 
 convenient, becaufe of the prefent Streights of 
 the Church ^ and that it is beft for a Man to 
 
 27* be unmarried. Art thou in the Bonds of Wed- 
 lock ? Seek not to be loofed : Art thou loofed 
 
 2°. from a Wife? Seek not a Wife. But if thou 
 marrieft thou finneft not : Or if a Virgin mar- 
 ry, fhe fins not : But thofe that are married 
 (hall have worldly Troubles: But I fpare you, 
 by not reprefenting to you, how little Enjoy- 
 
 NOTES. 
 
 23 (h) Slaves were bought and fold in the Market as Cattle are, and fo by the Price paid 
 there was a Property acquired in them. This therefore here is a Reafon for what he ad- 
 vifed vsr. 21. that they /hould not be Slaves to Men, becaufe Chrift had paid a Price for 
 them, and ihey belonged to him. The Slavery he fpeaks of is Civil Slavery, which he 
 makes ufe of here to convince the Corinthians, that the Civil Ties of Marriage were not 
 diflolved by a Man's becoming a Chrillian, fince Slavery it fclf was not; and in general 
 in the next Vcrfe he tells them, that nothing in any Man's Civil Ellate or Rights, is al- 
 tered by his becoming a Chriliian. 
 
 2<, (i) By Virgins 'tis plain St. Paul here means thofe of both Sejfes who are in a celibate 
 State. 'Tis probable he had iormerly diduaded them irom Marriage in the preient State 
 of the Church. This it feems they were uneafie under, rer. 28. C 5";. and therefore fent 
 fome (^iueftions to St. Pau/ about it, and particularly, What then fliould Men do with their 
 Daughters. Upon which Occalion, vfr. 25— — 37. he gives Directions to the Unmarried 
 about their marrying or not marrying, and in the clofe, ner. 38. An fwers to the Parents 
 about marrying their Daughters; and then, wr.39, C3'4o. he fpeaks of Widows. 
 
 (h) In this Senfe he ufes Trijof Hi'^^tt^, & criyos' hay®-) i Tim. 2. 2. 
 
 ment 
 
 Now concerning virgins, 21; 
 I have no commandment 
 of the Lord : yet I give 
 m) judgment as one that 
 hath obtained mercy of the 
 Lord to be faithful. 
 
 1 fuppofe therefore, that 26 
 this is good for the prefent 
 dii^refs, I fay, that it is 
 good for a man (a to be. 
 
 Art thou bound unto 827 
 wife ? feek not to be loo- 
 fed. Art thou loofed from 
 a wife ? feek not a wife. 
 
 But and if thou marry, 2S 
 thou haft not linned ; and 
 if a virgin marry, fl.e hath 
 not linned ; neverthelefs. 
 
I CORINTHIANS. 
 
 47 
 
 TEXT. 
 
 fuch fliall have trouble in 
 the flefh ; but I fpare you. 
 
 29 But this I fay, brethren, 
 the time is fliort. It re- 
 niainech, that both they 
 that have wives be as 
 though they had none ; 
 
 30 And they that weep, as 
 though they wept not ; and 
 they that re Joyce, as though 
 they rejoycedrot;and they 
 that buy as though they 
 poflefled not ; 
 
 31 And they that ufc this 
 world, as not abuling it : 
 for the fa(hion of thisvvorld 
 pafleth away. 
 
 5 2 But I would have you 
 without carefulnefs. He 
 that is unmarried, careth 
 for the things that belong 
 to the Lord, how he may 
 pleafe the Lord : 
 
 3^ But he that is married, 
 careth (or the things that 
 are of the world, how he 
 may pleafe his wife. 
 
 j(|. There is difference alfo 
 between a wife and a vir- 
 gin : the unmarried wo- 
 mm careth for the things 
 of the Lord, that flie may 
 be holy, lx)th in body and 
 in fpirit: but fhe that is 
 married, careth for the 
 things of the world, how 
 flie may pleafe her huf- 
 band. 
 
 P ARAPHRASE. 
 
 ment Chriftians are like to have from a marri- 
 ed Life in the prefent State of things, and To I 
 leave you the liberty of marrying. But give 
 me leave to tell you, that the time for enjoy- 
 ing Husbands and Wives is but fliort f/J. But 
 be that as it will, this is certain, that thofe 
 who have Wives (hould be as if they had them 
 not, and not fet their Hearts upon them ; And 
 they that weep as if they wept not ; and they 
 that rejoycc, as if they rejoyced not 5 and they 
 that buy, as if they poflelTed not : All thefe 
 things fhould be done with Refignation and a 
 Chriftian IndifFerency. And thofe who ufe 
 this World, fhould ufe it without an Over-re- . 
 iiOi of it (mX without giving themfelves up 
 to the Enjoyment of it. For th^ Scene of 
 things is always changing in this World, and 
 nothing can be relied on in it fnj. All the Rea- 
 fon why I difTuade you from Marriage, is, 
 that I would have you free from anxious Cares : 
 He that is unmarried, has time and liberty to 
 mind things of Religion, how he may pleafe 
 the Lord : But he th it is married is taken up 
 with the Cares of the World, how he may 
 pleafe his Wife. The like Difference there is 
 between a married Woman and a Maid : She 
 that is unmarried, has Opportunity to mind the 
 things of Religion, that fhe may be holy in 
 Mind and Body ^ but the married Woman is 
 taken up with the Cares of the World, how to 
 
 NOTES. 
 
 Neronii 3. 
 
 29 (I) Said pofllbly out of a prophetical Forelight of the approaching Pcrfecution un- 
 der Nerc, 
 
 31 (m) KttTitxe?'^«' does not here C^gnifie abufwg, inour EnglifliSenfe of the word, but- 
 intenily ufing. 
 
 («) All from the beginning of vfr. 28, to the end ofvfr.31, I think may be looked on as 
 a Parentbelis, 
 
 pleafe 
 
 29' 
 
 30. 
 
 31- 
 
 52. 
 
 33' 
 34' 
 
48 
 
 I CORI NTHIANS. 
 
 ;;Xi:3' PARAPHRASE. TEXT. 
 
 2<. pleafe her Husband. This I fay to you for ^"^ ^'^'^ \ '"P"'^ f"'"^^ 
 
 .„. 4-1 \j . ^1 r^ )^u'' own proht, not that 
 
 your pnrticular Advantage, not to lay any Con. \ ^^y ,J a fcare upon 
 
 Hraint upon you (<?), but to put you in a way you. but for that which is 
 
 u herein )ou may moft fuitably, and as befl '^^nl' ^ITI^lZ 
 
 becomes Chrillianity, apply your ftlvcs to the without diiUaftion. 
 Study and Duties of the Gofpel, without Di- S"' •'' '">' ■"*" think }6 
 
 ^/^ /J_ ja;„ u ^ :c . .i • i »i ^ i. that he behaveth hinifelf 
 
 36. liraftjon. But if any or.c thinks that he car- uncomely toward his vir- 
 ries not liinifcif as becomes him to his Virgin, gin, ir r>epafs the tlower 
 if he lets her pals the flower of her Age un- '^f ^'' ^g^. fnd need ib 
 
 . , 1 1 r - 11-1 require, let hini do what 
 
 married, ;md need lo require?, let him do as he win, he finneth not: 
 he thinks fir, he fins not if he marry her. But let them marry. 
 
 __ . 1 • /- »i J • c n r 1 • c NevertheleCs, he that 37 
 
 37. whoever is fettled in a firm Kefolution of ft^.d^th ftedtaft in his 
 Mind, and finds himfelf under no ncceflity of heart, having no necefli- 
 marrying, and isM^fterof hisown WilLor is at '/■' ''"' ^"^ pT/ °T 
 
 , . ^ Ar r I 11 r 1 ■ i • i • his own Will, and hath lo 
 
 his own Dilpolal, and has lo deternnned w his decreed in his heart, that 
 Thoughts, that he will keep his Virginity (pj,he 
 
 choofcs 
 
 NOTES. 
 
 3"; (0) Byx©"' which we tranflate a Snare, (ignifies a Cord, which pofllbly the Apoflle 
 rr.ight, according to the Languagueof the Hebrew SchooljUle h.erc for binding, and then his 
 Dilcoiirft runs thus. Though I have declared it my Opinion, that it is bell lor a Virgin to 
 remain unmarried, yet I bind it not, /. f. I do rot declare it to te unlawful to marry, 
 
 ^7 (f) OafSivov feems uffd liere for the Virgin-State, and not the Perfon of'a Virgin, 
 whether there be Examples of the like ule of it 1 know rot, and therefore I propofe it as my 
 Conjefture upon thefe Ground?, i. Becaufe the Refolution of Mind here fpoken of, mud be 
 fp the Perfon to be married, and rot in the Father that has the Power over the Per(bn con- 
 cerned, (or liow will the Firmnefs of Mind of the Father hinder Fornication in the Child who 
 has not that Firmnefs? 2. The neceflity of Marriage cm only be judg'd of by the Perfons 
 themfelves. A Father cannot feel the Child's Flames which make the need of Marriage. The 
 Perfons themfelves only know whether they burn, or have the Gift of Continence. 3. 'fga- 
 r-((tv i'x'' <g?''nlS if ^iJ<yna.1(^, hath the Power over hit own WiH, muft either lignifie, can govern 
 hU crva Defires, or U Mafler ef hit own Will. But this cannot be meant here,becaufe it is fufli- 
 ciently exprefled before by ISfai©- ty, xa^Ha, fledfaft in Heart ; ani afterwards too by ^'tx^f 
 »v c* Tti iLa.(ii'a, decreed in Heart : or muft lignitie, htus the £>ifpofal cj hirrtjelf, i.e. is free from 
 the Father's Power of difpofing their Children in Marriage. For I think the words fliould 
 be tranllated, hath a Power concerning H( own Will, i.e. concerning what he willeth. For 
 if by it St. Paul meant a Power over his own Will, one might think he would haveexpref- 
 fed that Thought as he doet, ch.<^. 12. i<c *<■«». 9. 2 1 • without <^,1, or by the PrepofitionsTrJ, 
 as it is, Luke 9. i. 4. Becaufe, if keep hit Virj^in, had here lignity'd keep his Children from 
 marrying, tlie Expreflfion had been more natural to have ufed the word tsxki, which ligni- 
 fies both Sexes, than Traf^sior, which belongs only to the Female. If therefore TrafStrof be 
 taken abftraAly tor Virginity, the precedent Verfe muft be underftood thus : But if any 
 ome think it a Jhame topafs the Flower of hu Age unmarried, and hefnds it nectffary tc marry, let 
 
 him 
 
I CORINTHIANS. 
 
 +9 
 
 jin.Ch.tiT. 
 
 TEXT. PARAPHRASE. S^^" 
 
 he will keep his virgin, 
 doth well. 
 
 jj So then, he that giveth 
 her in marriage doth well : 
 but he that giveth her not 
 in marriage, doth better. 
 
 ■^tf The wife is bound by 
 the law as long as her huf- 
 band liveth: but if her 
 husband be dead, llie is at 
 liberty to be married to 
 whom Ihe will ; only in 
 the Lord. 
 
 40 But (he is happier if flie 
 fo abide, after my judg- 
 ment : and I think alfo 
 that I have the Spirit of 
 God. 
 
 chufes the better (qj fiJe. So then he that 38. 
 marrieth doth well^ but he that mnrrieth (rj 
 not doth better. It is unlawful for a Woman 39^ 
 to leave her Husband as long as he lives 5 but 
 when he is dead, (he is at liberty to marry or not 
 marry, as (he pleafes, and to whom (hepleafesj 
 which Virgins cannot do, being under the Dif- 
 pofal of their Parents , only (he muft take care 
 to marry as a Chriftian, fearing God. But in 40. 
 my Opinion, (he is happier if (he remain a Wi- 
 dow ; and permit me to fay, that whatever any 
 among you may think or fay of me, I have the 
 Spirit of God, fo that I may be relied on in this 
 my Advice, that 1 do not mifiead you. 
 
 NOTES. 
 
 him do at he pleafes., he fins not ; Let fuch marry. I confefs it is hard to bring thefe two Ver* 
 fes to the fame Senfe, and both of them to the defign of the Apoftle here, without taking 
 the Words in one or both of them very figuratively. St. Paul here Teems to obviate an Ob- 
 
 J'eiftion that might be made againft his Diffuafion from Marriage, vi^. That it might be an 
 ndecency one fhould be guilty of, if one (hould live unmarried part one's prime, and after- 
 wards be forced to marry. To which he anfwers, that no body (liould abftain upon the 
 account of being a Chriftian, but thofe who are of ileady Refolutions, are at their own Dif- 
 pofal, and have fully dctermin'd it in their own Minds. 
 
 (q) KttM'? here, as in ver. i. S. & 26. fignifies not (Tmply good, but preferable. 
 38 (f) nctfSivoi being taken in the Senfe before-mentioned, it is nece(far) " tl's Verfe 
 to follow the Copies which read yit,fiiC,in marrying, for ixj-a/.ti^wK, giving in marriage. 
 
 SECT. IV. 
 
 CHAP. VIII. 1 13. 
 
 CONTENTS. 
 
 THis Sedion is concerning the Eating things offered to Idols; 
 wherein one may guefs by St. P/7?//'s Anfwer, that they h -d 
 writ to him, that they knew their Chriftian Liberty herein, thit 
 
 G they 
 
5° 
 
 ICORINTHIANS. 
 
 ^/j.a.57. they knew that an Idol was nothing, and therefore that they did 
 J|J^lJi^"well to (hew their Knowledge of the Nullity of the Heathen Gods, 
 and their Difregard of them, by eating promifcuoufly, and without 
 Scruple, things offered to them. Upon which the Defign of the Apo- 
 itie here feems to be, to take down their Opinion of their Know- 
 ledge, by (hewing them, that notwithflanding all the Knowledge 
 •^^ they prefumed on, and were puffed up with, yet the eating of thofe 
 Sacrifices did not recommend them to God: VvJ. ver. 8. and that 
 they might fin in their Want of Charity by offending their weak 
 Brother, This feems plainly from ver. 1.-3, & 11, 12. to be the 
 Defign of the Apoflle's Anfwer here, and not to refojve the Cafe of 
 eating Things offered to Idols in its full Latitude. For then he 
 would have profecuted it more at large here, and not have deferrM 
 the doing of it to Chap. 10. where under another Head he treats of 
 it more particularly. 
 
 ■u 
 
 2. 
 
 PARAPHRASE, 
 
 AS for things offered up unto Idols, it mufl 
 not be queff ioned but that every one of 
 you, who (land fo much upon your Knowledge, 
 know that the imaginary Gods, to whom the 
 Gentiles facrifice, are not in reality Gods, but 
 meer Fidions ^ but with this pray remember, 
 that fuch a Knowledge, or Opinion of their 
 Knowledge, fwells Men with Pride and Vani- 
 ty. But Charity it is that improves and ad- 
 vances Men in Chriflianity (s). But if any 
 one be conceited of his own Knowledge, as if 
 Chriflianity were a Science for Speculation and 
 Difpute, he knows nothing yet of Chriflianity 
 as he ought to know it. But if any one love 
 God, and confequently his Neighbour for God's 
 
 7 EXT. 
 
 Now as touching j 
 things offered unto 
 idols, we itnow that we 
 all have knowledge. 
 Knowledge puffeth up, but 
 Charity edifieth. 
 
 And if any man think 2 
 that he knoweth any 
 thing, he knoweth no- 
 thing yet as he ought to 
 
 know. 
 
 But if any man love 3 
 
 1^ T E S. 
 
 1 (s) To continue the Thread of the Apofile's Difcourfe, the "jth Verfe muft be rej^d as 
 joyn'd on to tlje \fiy and all between Icok'd on as a, Parenthefis. 
 
 fake, 
 
5 
 
 I CORINTHIANS. 51 
 
 TEXT. PARAPHRASE. 
 
 Nersnit 3. 
 
 fake, fuch an one is made to know (f J or his 
 got true Knowledge from God himfelf. To 4. 
 the Qiieftion then of earing things offered to 
 IdoJs, I know as well as you, that an Idol, 
 /. e. that the fiftitious Gods, whbfe Images are 
 in the Heathen Temples, are no real Beings in 
 the World ; and rhere is in Truth no other but 
 one God. For tho' there be many imaginary 5. 
 nominal Gods, both in Heaven and Earth fw), 
 ^s are indeed all their many Gods, and many 
 Lords, which are meerly titular ; yet to us 6. 
 Chriftians, there is but one God, the Father 
 and Author of all things, to whom alone we 
 addrefs all our Worfhip and Service, and but 
 one Lord, viz. Jefus Chrift, by whom all 
 things come from God to us, and by whom we 
 have Accefs to the Father. For norwithftand- 7. 
 ing all the great Pretences to Knowledge that 
 are ainongft you, every one doth not know 
 that the Gods of the Heathens are but Imagi- 
 nations of the Phanfie, mcer nothing. Some, 
 to this day, confcious to therafelves that they 
 think thofe Idols to be real Deities, cat things 
 
 NOTES. 
 
 1 {t} "E>v&ir«i) is made to i»or», or u taught. The Aportle, t!io' writing in Greek, yet 
 olten ufes the Greek Verbs according to the Hebrew Conjugations. So ch. 15. 12. i-Tnytoi' 
 tfittt, which^ according to the Greek Propriety, (ignifies, I fiall he known, is ufed for J fiaU 
 be made to know ; and (6 Gal. 4. 9. yic idivTH is put to (ignifie being taught. 
 
 <, («) In Heaven and Earth. The Heathen had llipreme Sovereign Gods,\vhoni they luppo" 
 fed eternal, remaining always in the Heavens, thele were called :^£c.) UaJs : They Ind belide* 
 another Order of Inferior Gods ; Gods upcn Sarth. who by the Will and Direftion oftlie hea- 
 venly Gods governed terreftrial things, and were the Mediators between tlie Supreme Hea- 
 venly Gods and Men, without whom there could be ro Communication between 'em. Thelt; 
 were called in Scripture Baalim, i. e. Lords ; and by the Greeks Aouftorfi. To this the A polite 
 alludes here, faying, the' there be in the Opinion ofthe Heathens, Ccds many, i.e. many Ce- 
 leftial Sovereign Gods in Heaven ; And Zords many^ i. c. many Baalim, or Lords Agent?, 
 and Prefidcnts over earthly things ; yet to us Chrilhans there is liut ore Sovereign God the 
 Father, of whom are all things, and to whom as Supreme we are to dircft all our Servi- 
 ces ; And but one Lord-Agent, Jefus Chrift, by whom are all things that come from the 
 Father to us, and through whom alone we find Acccfs unto him. Mdie Dif. on 1 Pet. 2. i. 
 
 G 2 facri- 
 
 God, the fame is known 
 of him. 
 
 As concerning therefore 
 the eating of thofe things 
 that are offered in facrifice 
 unto idols, we know that 
 an idol is nothing in the 
 world, and that there is 
 none other God but one. 
 
 For though there be 
 that are called gods, whe- 
 ther in heaven or in earth, 
 (as there be gods many, 
 and lords many) 
 
 But to us there is but 
 one God, the Father, of 
 whom are all things, and 
 we in him; and one Lord 
 Jefus Chrift, by whom are 
 all things, and we by him. 
 
 Howbeit there is not in 
 every man that know- 
 ledge : for feme with con- 
 fcience of the idol unto 
 this hour, eat it as a thing 
 offered unto an idol ; and 
 their confciencebeing weak 
 is defiled. 
 
52 
 
 j1n.Cb.<^7. 
 
 M w 3. 
 
 I CORINTHIANS. 
 
 PARAPHRASE. T E XT. 
 
 Rut meat commendeth 
 us not to God : for neither 
 ifwceat, are we the bet- 
 ter ; neither if we eat not 
 are we the worfe. 
 
 facrificed to them, as facrificed to real Deities, 
 whereby doing that which they in their Con- 
 fciences, not yet fufficicntly enhghtcned, think 
 
 8. lo be unlawful, are guilty of Sin. Food, of 
 what kind foever, makes not God regard us CwJ. 
 For neither if in Knowledge and full Perfua- 
 fion, that an Idol is nothing, we eat things of- 
 fered to Idols, do we thereby add any things 
 to Chriftianity : Or if not being fo well in- 
 formed, we are fcrupulous and forbear, are 
 we the worfe Chriftians, or are leflened by 
 
 Q. it (^x). But this you knowing Men ought to 
 take efpecial care of: That the Power or Free- 
 dom you have to eat, be not made fuch an ufe 
 of as to become a Stumbling-block to weaker 
 Chriftians who are not convinced of that Li- 
 
 10. berty. For if fuch an one (hall fee thee, who 
 hafl this Knowledge of thy Liberty, to fit 
 feajfling in an Idol-Temple, (hall not his weak 
 Confcience, not throughly inftructed in the 
 matter of Idols, be drawn in by thy Example 
 to eat what is offered to Idols, tho' he in his 
 Confcience dcubt of its La-vfulnefs ? And thus 
 
 11. thy weak Brother, for whom Chrill died, is 
 deflroy'd by thy Knowledge, wherewith thou 
 
 12. juflifieft thy eating. But when you (fn thus 
 againlt your Brethren, aiid wound their weak 
 
 13. Confciences, you fin againfl Chri/h Where- 
 fore if Meat make my Brother offend, I will 
 never more eat Fkni, to avoid making my Bro- 
 ther oflend. 
 
 NOTES. 
 
 8 (w) "Ov •jraej.siicn, ftts us not before God, /. e. to be taken notice of by him. 
 
 (x) It cannot be fuppoled that St. Pau/, inanfwerto a Letter oi the Corinthians, fliould 
 tell them, that if they eat things ofier'd to Idols, they were not the better ; or if they eat 
 not, were not the worie, unlcii they had exprcflcd Tome Opinion of Good in Hating. 
 
 SECT. 
 
 But take heed left by 9 
 any means this liberty of 
 yours become a ilumbling- 
 block to them that are 
 weak. 
 
 For if any man fee thee 10 
 which ha(^ knowledge, (it 
 at meat in the idols tem- 
 ple, (hall not the confci- 
 ence of him which is weak 
 be emboldened to eat thofe 
 thirgs which arc offered 
 to idols: 
 
 And through thy know* 1 1 
 ledge (hall the weak bro- 
 ther perifh , for whom 
 Chrilt died ? 
 
 Bat w! en )e iin fo a- 12 
 gsinlt tlie brethren, and 
 wound their we;ik confci- 
 ence, ye (in againil Chrill. 
 
 \Ahcrefore if meat make 15 
 my brother to offend, I will 
 eat no flefh while the world 
 flandeth, left I make my 
 brother to offend. 
 
ICORINTHIJNS. 53 
 
 SECT. V. "^: 
 
 CHAP. IX. I 37. 
 
 CONTENTS. 
 
 ST. PmI had preached the Gofpel at Cormth about two Years, in 
 all which time he had taken nothing of them, 2 Cor. 11. 7 — 9. 
 1 his, by fome of the oppofite Faflion, and particularly, as we may 
 fuppofe, by their Leader, was made ufe of to call in queflion his 
 Apoftlefliip, 2 Cor. 1 1. 5, 6. For why if he were an Apoftle, fliould. 
 he not ufe the Power of an Apoftle, to demand Maintenance where 
 he preached ? In this Sedion St. ?aul vindicates his Apoftlefhip. 
 And in Anfwer to thefe Enquirers, gives the Reafon why, tho' he 
 had a Right to Maintenance, yet he preached gratis to ihe Corin- 
 thians. My Anfwer, fays he, to thefe Inquifitors, is, that tho' as- 
 being an Apoltie, I know that I have a Right to Maintenance, as 
 well as ?eter, or any other of the Apoftles, who all have a Right, 
 as is evident from Reafon and from Scripture ^ yet I neither have,, 
 nor Ihall make ufe of my Privilege amongft: you, for fear that if it 
 coft you any ihing, that (hould hinder the effett of my Preaching;. 
 I would negleft nothing that might promote the Gofpel. For I do 
 not content my felf with doing barely what is my Duty 5 for by my 
 extraordinary Call and Ccmmiflion, it is now incumbent on me to 
 preach the Gofpel : But I endea\our to excel in my Miniftry, and' 
 not to execute my Cummiflion overtly, and juH- enough to ferve . 
 the turn. For if thofe who in the Agoniftick Games aiming at Vi- 
 dory to obtain only a corruptible Crown, deny themfelvcs in eat- 
 ing and drinking, and other Pleafures, how much more doss the eter- 
 nal Crown of Glory deferve that we fhould do our utmoft to obtain 
 it ? To be as careful in not indulging our Bodies, in denying out 
 Pleafures, in doing every thing we could in order to get it, as if there 
 were but one that (hould have it ? Wonder not therefore if I having 
 this in view, ncgled my Body, and thofe outward Convcnier,cie3that 
 I, as an Apodle, fent to preach the Gofpel, might claim, and make 
 ufe of: Wonder not that I prefer the propagating of the Gofpe}, and 
 making of Converts, to all Care and Regard of my felf. This feems 
 the Defign of the Apoftle, and will give light to the following Dif- 
 courfe, which we fhall now take in the Order St. P<7m/ writ it. 
 
 Am 
 
54 ICORINTHIANS. 
 
 PARAPHRASE. TEXT. 
 
 
 I. 
 
 2. 
 
 4. 
 
 5- 
 
 6. 
 
 S. 
 
 AM I not an Apoftle ? And am I not nt 
 liberty C^J ^s much as any other of the 
 Apofllep, to make ufe of the Privilege due to 
 that Office? Have I not had the Favour to fee 
 Jefus Chrift our Lord after an extraordinary 
 manner ? And are not you your felves, whom 
 I have converted, an Evidence of the Succefs 
 of my Employment in the Gofpel > If others 
 fliould queftion ray being an Apoftle, you at 
 leafl cannot doubt of it : Your Converfion to 
 Chriflianity is, as it were, a Seal fet to it, to 
 make goo J the Truth of my Apoftlefhip. Tliis 
 then is my Anfwer to thofe who fet up an In- 
 quifition upon me : Have not 1 a right to 
 Meat and Drink where I preach > Have not I 
 and Barnabas a Power to take along with us 
 in our Travelling, to propagate the Gofpel, a 
 Chriftian Woman (b) to provide our Conveni- 
 encies, and be ferviceable to us, as well as Pe- 
 ter, and the Brethren of the Lord, and the reft 
 of the Apoftles > Or is it I only and Barnabas 
 who are excluded from the Privilege of being 
 maintained without Working ? Who goes to 
 the War any where, and ferves as a Souldier 
 at his own Charges ? Who planteth a Vine- 
 yard, and eateth not of the Fruit thereof/ 
 Who feedcth a Flock, and eateth not of the 
 Milk > This is allowed to be Reafon, that 
 thofe who are fo empioy'd, ihould be main- 
 tained by their Employmcnis ^ and fo likewife 
 a Preacher of the Gofpel. But I fay not this 
 
 NOTES. 
 
 I (a) It was a Law amongft tlie Jews, not to receive Alms from the Gentiles. 
 
 5 (b) There were not in thofe Parts, as among us, Inns, where Travellers might have 
 tlieir Conveniencies ; and Strangers could not be accommodated with NecefTaries.unlefs they 
 had fome body with them to take that care, and provide for them. They who would make 
 it their bufinefs to preach, and negleft this, mult needs fuffer great Hard/hips. 
 
 barely 
 
 AM I not an Apoftle ? 
 am I not free ? have 
 I not feen Jefus Chrift our 
 Lord ? are not you my 
 work in the Lord ? 
 
 If I be not an apoftle 
 unto others, yet doubtlcfs 
 I am to you : for tlie feal 
 of mine apoftlefliip are ye 
 in the Lord. 
 
 Mine anfwer to them 
 that do examine me , is 
 this, 
 
 Have we not power to 
 cat and drink ? 
 
 Have we not power to 
 lead about a lltkr a wife 
 as well as other apolHes, 
 and as the brethren of the 
 Lord, and Cephas ? 
 
 Or I only and Barna. 6 
 bas, have not we power 
 to forbear working ? 
 
 Who goeth a warfare 7 
 any time at his own char- 
 ges ) who planteth a vine- 
 )ard, and eateth not of the 
 fruit thereof? or who fee. 
 deth a flock, and eateth 
 not of the milk of the flock? 
 
 Say I thefe things as a g 
 man ? or faith not the law 
 the fame alfo ? 
 
ICORINTHIANS. t,t^ 
 
 TEXT. PARAPHRASE. 
 
 Neronis j , 
 
 p For it is written in the 
 law of Moles, Thou flialt 
 not muzzle the mouth of 
 the oxe that treadeth out 
 the corn. Doth God take 
 care for oxen ? 
 
 10 Or faith he it altoge- 
 ther for our fakes ? Tor 
 our fakes, no doubt, this 
 is written : that he that 
 ploweth rtiould plow in 
 hope ; and that he that 
 threfheth in hope, ftiould 
 be partaker of his hope. 
 
 11 If we have fown unto 
 you fpiritual things, is it 
 a great thing if we Ihall 
 reap your carnal things .' 
 
 12 If others be partakers 
 of this power over you, 
 are not we rather? Ne- 
 verthelefs, we have not 
 ufed this power; but fuf- 
 fer all things, left we 
 fliould hinder the gofpcl 
 ofChrift. 
 
 J, Do ye not know that 
 _ they which minifter about 
 " holy things, live of the 
 things of the temple ? and 
 they which wait at the al- 
 tar, are partakers with the 
 altar ? 
 
 Even (6 hath the Lord 
 ordained, that they which 
 preach tlie gofpcl, /liould 
 live of the gofpel. 
 J- But I have ufed none of 
 ' thefe things. Neither 
 have I written thefe 
 thi^g^Sj that, it fljould be 
 
 U 
 
 barely upon the Principles of humane Reafoii, 
 Revelation teaches the fame thing in the Law 
 of Mofes .' Where it is faid. Thou flialt not 9. 
 muzzle the Mouth of the Ox that treadeth 
 out the Corn. Doth God take care to provide 
 fo particularly for Oxen by a Law ? No cer- 10. 
 tainly, it is faid particularly for our fakes, and 
 not for Oxen, that he who fows inay fow ia 
 hope of enjoying the Fruits of his Labour at 
 Harve/l, and may then threfh out and eat the 
 Corn he hoped for. If we have fowed to you ^ll 
 fpiritual things, in preaching the Gofpel to 
 you, is it unreafonabJe that we Ihould exped 
 a little Meat and Drink from you, a little fliare 
 of your carnal things.^ If any partake of this '*• 
 Power over you (c), why not we much rather .> 
 But 1 made no ufe of it, but bear with any 
 thing that I may avoid all hindrance to the 
 Progrefs of the Gofpel. Do ye not know that 13. 
 they who in the Temple ferve about holy 
 things, live upon thofe holy things ? And they 
 who wait at the Altar, are Partakers with the 
 AJtar? So has the Lord ordained, that they i^. 
 who preach the Gofpel, (hould live of the Gof- 
 pel. But though as an Apoftie and Preacher 15,, 
 of the Gofpel, 1 have, as you fee, a Right to 
 Maintenance, yet I have not taken it : neither, 
 
 NOTES, 
 
 12 f c) For Itff t5«<'''«5'; I fliould incline to read, T'UfKcia.s, if there be, as Vtjfias fiys.any 
 MSS to authorize it; and then the Words will run thus. If any partake ofyourSubflanee, 
 This better fuits the foregoing Words, and needs not the addition of the Word this, to be 
 inferted in the Tranflation, whicii with difficulty enough makes it refer to a Power which 
 he was not here fpeakingof, but Rands eigtjt YerfcsofF: Behdes, in thefe Words St. Paul: 
 feems to glance at what they fuffered from the falfe Apoftle, who did not only pretend to . 
 Power of Maintenance, but did aftually devour them ; Vii.l Cor. \\. 20. 
 
 have- 
 
5<J 
 
 I CORINTHIANS. 
 
 !;Xi^' TARAPHRASE. TEXT. 
 
 i6. 
 
 17. 
 
 18. 
 
 19. 
 
 20. 
 
 21. 
 
 22. 
 
 have I written this to demand it. For I had 
 rather perifh for want, than be deprived of 
 what I glory in, viz. Preaching the Gofpc] 
 freely. For if I preach the Gofpel, I do bare- 
 Jy my Duty, but have nothing to glory in, for 
 I am under an Obligation and Command to 
 preach (^)} And woe be to me, if 1 preach not 
 the Gofpel 5 which if I do willingly, I (hall 
 have a Reward : If unwillingly, the Difpen- 
 fation is neverthelefs intrulted to me, and ye 
 ought to hear me as an Apoflle. How there- 
 fore do I make it turn to account to my felf <? 
 Even thus 5 if I preach the Gofpel of Chrift of 
 free Coft, fo that I exad: not the Maintenance 
 I have a Right to by the Gofpel. For being 
 under no Obligation to any Man, I yet fubjed 
 my felf to every one, to the end that I may 
 make the more Converts to Chrift. To the 
 Jews, and thofe under the Law of Mofes, I 
 became as a Jew, and one under that Law, 
 that I might gain the Jews, and thofe under 
 the Law : To thofe without the Law of Mo- 
 fes I applied my felf as one not under that Law 
 (not indeed as if I were under no Law to God, 
 but as obeying and following the Law of 
 Chrift) that I might gain thofe who were 
 without the Law. To the weak I became as 
 weak, that I might gain the weak. J became 
 all things to all Men, that I might leave no 
 lawful thing untried, whereby 1 might fave 
 
 To done unto me: for it 
 were better lor me to die, 
 than that any man fliould 
 make my glorying void. 
 
 For though I preach "5 
 the gofpel, 1 have nothing 
 to glory of; for neceflity is 
 laid upon me ; yea, wo is 
 unto me, ii I preach not 
 the gofpel. 
 
 For if I do this thing *7 
 willingly, I have a reward ; 
 but if againft my will, a 
 difpenfation of the gofpel 
 is committed unto me : 
 
 What is my reward iS 
 then ? verily that when 1 
 preach the gofpel, I may 
 make the gofpel of Chrift 
 without charge, that I 
 abufe not my power in the 
 gofpel. 
 
 For though I be free 19 
 from all men, yet have I 
 made my felf fervant untQ 
 all, that I might gain the 
 more. 
 
 And unto the Jews, 1 20 
 became as a Jew, that I 
 might gain the Jews ; to 
 thcni that are under the 
 law, as under the law,that 
 I might gain them that are 
 under the law ; 
 
 To them that are with- 2 1 
 out law, as without law, 
 (being not without law to 
 God, but under the law to 
 Chrift^ that I might gain 
 them that are without laxv. 
 
 To the weak became I as 22 
 weak, that I might gain 
 the weak : I am made all 
 things to all men, that I 
 might by all means fave 
 fonie. 
 
 NOTES. 
 
 16 (<J) yid,ASs22. 15. 
 
 •21. 
 
 People 
 
I CORINTHIANS. 
 
 57 
 
 TEXT. 
 
 «3 And this I do for the 
 gofpel's fake, that I might 
 be partaker thereof with 
 70U. 
 
 *♦ Know ye not that they 
 which run in a race, run 
 all, but one receiveth the 
 prize > fo run that ye may 
 obtain, 
 
 2$ And every man that 
 flriveth for the maftery, 
 is temperate in all things ; 
 now, they do it to obtain 
 a corruptible crown, but 
 we an incorruptible. 
 
 ,5 I therefore fo run, not 
 as uncertainly : fo fight I, 
 not as one that beateth the 
 air: 
 
 „ But I keep under my 
 body, and bring it into 
 fubjeftion : left that by a- 
 ny means when I have 
 preached to others, I my 
 felf fhould be a caft-away. 
 
 Nerottii 5, 
 23. 
 
 PARAPHRASE. 
 
 People of all forts. And this I do for the Gof- 
 pel*s fake, that I my felf may (hare in the Be- 
 nefits of the Gofpel. Know ye not that they 24, 
 who run a Race, run not lazily, but with their 
 utmoft Force: they all endeavour to be firfl:, 
 becaufe there is but one that gets the Prize ? It 
 is not enough for you to run, but fo to run, 
 that ye may obtain j which they cannot do, 
 who running only becaufe they are bid, do not 
 run with all their might. They who propofe 25, 
 to themfelves the getting the Garland in your 
 Games, readily fubmit themfelves to fcverc 
 Rules of Exercifc at)d Abftinence ^ and yet 
 their's is but a fading tranfitory Crown 5 that 
 which we propofe to our ftlves is everlafting, 
 and therefore dcferves that we (hould endure 
 greater Hardfhips for it : I therefore fo run, as 
 not to leave it to Uncertainty, /do what I do, 26. 
 not as one who fences for Exercife or Oftenta- 
 tion^ But I really and in earneft keep under 27. 
 my Body, and entirely enflave it to the Service 
 of the Gofpel, without allowing any thing to 
 the Exigencies of this animal Life, which may 
 be the lea ft hindrance to the Propagation of the 
 Gofpel, left that 1 who preach to bring others 
 into the Kingdom of Heaven, (hould be difap. 
 proved of, and rejefted my felf. 
 
 SECT. VI. N. I. 
 
 CHAP. X. I 12. 
 
 CONTEVITS. 
 
 IT feems by what he here fays, as if the Corinthians had told 
 St. P/7m/, that the Temptations and Conftraints they were un- 
 der, of going to their Heathen Neighbours Feafts upon their Sa- 
 
 H cri- 
 
58 
 
 I CORINTHI ANS. 
 
 ^«.a.<;7,crifice?, were fo many and fo great, that there was no avoiding it: 
 J^!!^Ii^'And therefore they thought they might go to them without any Of- 
 fence to God, or Danger to themfelves ^ fince they were the People of 
 God, purged from Sin by Baptifm, and fenced agaiofl it by partaking 
 of the Body and Blood of Chrift in the Lord's Supper, To which St. 
 Prfz// anfwers, that not withstanding their Baptifm, and partaking of 
 that fpiritual Meat and Drink, yet they, as well as the Jews of old 
 did, might fin and driv/ on themfelves Deflrudion from the Hand of 
 God : That eating of things ih tt were known and owned to be offered 
 to Idols, was partaking in the IdoLitrous Worfhip, and therefore they 
 were fo prefer even the danger of Perfecution before fuch a Compli- 
 ance; for God would find a way for them to efcape. 
 
 I. 
 
 2. 
 
 PARAPHRASE. 
 
 I Would not have you ignorant. Brethren, 
 that all our Fathers, the whole Congrega- 
 tjon of the Children oi Ifrael, at their coming 
 out of Ejjypt^ were all to a Man under the 
 Cloud, aiid all pafTcd through the Sea ^ And 
 were all by this Baptifm {e) in rhe Cloud ; And 
 pacing through the Water initiated into the 
 Mof Ileal Inftitution and Government, by thefe 
 two Miracles of the Cloud and the Sea. And 
 they all eat the fame Meat, which hid a typi- 
 cal and fpirituil Signification. And they all 
 drank the fame fpiritu;)! typical Drink, which 
 came out of the Rock, and followed them, 
 which Rock typified Chrift: All which were 
 typical Reprefenrarions of Chriff, as '<}jt\[ as 
 the Bread and Wine which we cat and drink 
 in the Lord's Supper, are typical Rcprcfentati- 
 
 'tl T E S. 
 
 T E XT. 
 
 Moreover, brethren, 
 I would not that 
 ve Ihould be ignorant, 
 how that all our fathers 
 were under the cloud, and 
 all palled through the fea j 
 
 And were all baptized 2 
 unto Mofes in the cloud, 
 and in the fea ; 
 
 And did eat all the fame 3 
 fpiritual meat; 
 
 And did drink all the 4 
 fame fpiritual drink : (tor 
 they drank ot that fpiritu- 
 al Rock that followed 
 them : and that Rotk waj 
 Chriit; 
 
 'he Apoftle calls it Baptifm, which is the initiating Ceremony into fcoth the Jew- 
 iriftian Church : And the Cloud and Sea both being nothing but Water, are well 
 
 2 (e) The 
 
 ilhand Chr ^ ^ 
 
 ftited to that typical Rcprefentation ; and that the Children of Jfrael were waflied with 
 
 Rain from the Cloud, m»y be toUcitcd from Pfal, 68, 9. 
 
 ons 
 
 1 I 
 
I CORINTHIAN S. 
 
 59 
 
 TEXT. 
 
 5 But with many of them 
 God was not well plea fed : 
 for thsy were overthrown 
 in the wildernefs. 
 
 < Now thefe things were 
 our examples to the intent 
 we fliould not lull after 
 eril things, as they alfo 
 lulled. 
 
 7 Neither be ye idolaters, 
 as were feme of them ; as 
 it is written, The people 
 fat down to eat and drink, 
 and rofe up to play. 
 
 § Neither let us commit 
 fornication , as fome of 
 them committed ; and fell 
 in one day three and twen- 
 ty thoufind. 
 
 o Neither let us tempt 
 Chrift, as fome of them 
 alfo tempted, and were de. 
 ftroyed of ferpents. 
 ,0 Neither murmur ye, as 
 fome of them alfo mur- 
 mured, and were deftray- 
 ed of the dcflroyer. 
 
 PARAPHRASE, 
 
 Heronis ■^ 
 
 ons of him. But yet tho' every one of the 
 Children of Ifrael that came oui of Erypt were 
 thus folemnly feparated from the reifl of the 
 profane idolatrous World, arid were made 
 God's peculiar People, fanflified and holy, eve- 
 ry one of them to himfelf, and Members of 
 his Church: Nay, tho' they did all ('/) partake 
 of the fame Mi.Mt, and the fame Drink which 
 did typically reprefciit Chrift j yet they were 
 not thereby privil-^ed from Sin, but great 
 Numbers of thein pr oked God, and were 
 deflroyed in the Wildtj jefs, for their Difobe- 
 dience. Now the' ''nas wcrefet as Patterns 
 to UP, thit we, warijed by thefe Examples, 
 fiiould not fet our Minds a-longing as they did 
 after Meats (g) ihit woul.l be fafer let alone: 
 Neither be ve Idohter*, as were {oix\q ot them ; 
 as it is written, 1 he People fit down to eat 
 and to drink, and rofe up to play (h). Nei 
 ther \tt us commit Fornication, as fome of 
 them committed, ai^id fell in one day ih ee and 
 twenty Thoufand. Neither let us provoke 
 Chrift, as fome of them provoked, and were 
 deftroyed of Serpents. Neither murmur ye, 
 as fome of them murmured, and were deftroy- 
 
 5. 
 
 6. 
 
 8. 
 
 lo. 
 
 NOTES. 
 
 TttVTtf 
 
 done'by chance, but emphatically to lignifieto the Orinlhians, who probably preliimed too 
 much upon their Baptifm, and eating the Lord's Supper, as if that were enough to keep 
 them right in the fight ot God -, that the' the IfraeUtes all to a Man eat the very fame fpi- 
 ritual Food, and all to a Man drank the ver\ fame fpiritual Drink, )-et they were not all 
 to a Man preferv'd, but many of them, for all that, linncd and lell under the avenging 
 Hand ot God in the Wildernefs. ^ . ^ .. ,.,.., 
 
 6 ig) Kaxav, evil things: The Fault of the ^rae/jtM which this place refers to, feems to be 
 their longing tor Fleil), Numb, ii. which coft many ot them their Live? ; And that which he 
 warns the Corinthians of here, is, their great PropcntJon to the Papan Sacrifice FeaQ-s 
 
 7 (h) P/d/.i.f. Dance; Feaftingand Dancing ufually accompany'-dthc HeathenSscrificei. 
 
 H 2 ed 
 
6o 
 
 An.Ch.t,-;. 
 Neronis j. 
 
 IT. 
 
 I CORINTHIANS. 
 
 PARAPHRASE. 
 
 ed of the Deflroyer (/). Now all thefe things 
 fit: J happened to the Jews for Examples, and 
 are written for our (J) Admonition, upon whom 
 
 12. the ends of the Ages are come. Wherefore, 
 taught by thefe Exan)plcs, let him that thinks 
 himfelf f;ife, by being in the Church, and p.ir- 
 takin^ of the Chriftian Sacnraent?, take heed 
 left h^* fall into Sin, and fo' Dcrtruclion from 
 
 13. God overtake him. Hitherto the Temptati- 
 ens you have met with have been but light 
 and ordinary: If you fhouid come to be pref- 
 fed harder, God, who is fai'hful, and never 
 forfakes thofe who forfake not him, will not 
 fufftr you to be tempted above your S'rength, 
 but will either ennble you to bear the Perfe- 
 
 14. cution, or open you a way out of it. There- 
 fore my Beloved, take care to keep off from 
 Idolatry, and be not drawn to any Approaches 
 near it by any Temptation or Ferfecution what- 
 foever. You are fatisfied that you want not 
 
 15. Knowledge, (w) And therefore as to know- 
 ing Men I appeal to you, and n)ake you 
 Judges of what I am going to fay in the cafe. 
 
 NOTES. 
 
 10 (i) 'OAoSfsurlr, I>eflroyer, was an Angel that had the Power to deflroy, mentioned 
 Exod. 12. 23. Beb. II. 28. 
 
 11 (*; It is to be obferved, that all thefe Inftances, mentioned by the Apoftle, of De- 
 ftruftion, which came upon the Ifraelitei, who were in Covenant with God, and Partakers 
 in thofe typical Sacraments above-mentioned, were occafioned by their luxurious Appe- 
 tites about Meat and Drink, by Fornication, and by Idolatry, Sins which the Cortn- 
 ikians were inclined to, and whiih \ie here warns them againih 
 
 (1} So I think ra. t4ah Tai> aiamv, ftiould be rendered, and not contrary to Grammar, the 
 tnd <f the Wcrli \ becaufc it is certain that tsm and oauAhiia. tv ai'J)©-, or tui alcivui, can- 
 not (gnifie every where, as we render it, ike end of the Wcrli, which denotes but one certain 
 period of Time, for the "»^■or!d can have but one end, whereas tholl: Words (ignife in dif- 
 ferent Places, different Periods of Time, as will be manifelt to any one who will compare 
 thefe Texts where they occur, i;/>. ,^fl». 13. 39, 40. & 24. 3. & 28. 20. iCur. 10. 11. 
 Heb. 9. 26. It may be worth while therefore to conl?der whether <«&» hath not ordinarily 
 a more natural Signification in the New Teftament, by Handing for a conliderable length of 
 time, pafling under fome one remarkable Difpenfation. 
 
 15 {m) Vid. lb- 8. t. 
 
 They 
 
 TEXT. 
 
 Now all thefe things « 
 happened unto them for 
 enfsmples: and they are 
 written lor our admoniti* 
 on, upon whom the ends 
 of the world are come. 
 
 Wherefore let him thatja 
 thinketh he llandeth, take 
 heed lefl he fall. 
 
 There hath notempta-j^ 
 tion taken you, but fuch as 
 is common to man : but 
 God is faithful, who will 
 not furfer vou to be temp, 
 ted above that ) e arc able ; 
 but will with the tempta- 
 tion alfo make a way toef- 
 cape, that ye may be able 
 to l)ear it. 
 
 Wherefore my dearly be- 14 
 loved, flee from idolatry. 
 
 T fpeak as to wife men jr 
 judge ye what I fay. 
 
I CORINTHIANS. 
 
 6i 
 
 TEXT. 
 
 a6 The cup of bleffing 
 which we biers, is it not 
 the communion of the 
 blood of Chrift ? The 
 bread which we break, is 
 it not the communion of 
 !the body of Chrift ? 
 
 J7 For we being many are 
 one bread, and one body : 
 for we are all partakers of 
 that one bread 
 
 18 Behold Ifrael after the 
 flelh: are not they which 
 eat of the facrifices, par- 
 takers of the altar ? 
 
 19 What fay I then ? tbat 
 the idol is any thing, or 
 that which is offered in fa- 
 crifice to idols is any 
 thing ? 
 
 20 But I fay, that the 
 things which the Gentiles 
 facrifice, they facrifice to 
 devils, and not to God : 
 and 1 would not that ye 
 ftiould have fellowftiip with 
 devils. 
 
 PARAPHRASE. 
 
 liercnis 5- 
 
 They who drink of the Cup of Bleffing f »J 16. 
 which we blefs in the Lord s Supper* -du they 
 not thereby partake of the Benefits purchafed 
 by Chrift's Blood flied for them upon the 
 Crofs, which they here fymbolically drink ? 
 Aiid they who eat of the Bread broken (0) there, 
 do they not part;ike in the Sacrifice of the Bo- 
 dy of Chrift, and profefs to be Members of 
 him i' For by eating of that Bread we, though !"« 
 many in number, are a!l united, and make but 
 one Body, as many Grains of Corn are united 
 into one Loaf. See how it is among the Jews, 
 who are outwardly, according to the Fleflb, by 
 Circumcifion the People of God. Among them 
 they who eat of the Sacrifice, are Partakers of 
 God's Table the Ahar, have Fellow(hip with 
 him, and fhare in the Benefit of theSicrifice, 
 as if it were offered for them. Do not miftake i^* 
 me, as if I hereby faid, that the Idols of the 
 Gentiles are Gods in reality ^ or that the things 
 offered to them change their Nature, and are 
 any thing really different from what they were 
 before, fo as to affcfl us in our ufe of them (p) : 
 No, but this I fay, that the things which the ao. 
 Gentiles facrifice, they facrifice to Devils, and 
 not to God ; and I would not that you fliould 
 have Fellow fhip, and be in League with De- 
 vil?, as they who hy eating of the things of- 
 fered to them, enter into Covenant, Alliance 
 
 1^ T E S. 
 
 16 (■») Cup ef Blefftngt was a Name given by the Jews to a Cup of Wine, which they 
 folemnly drank in the PafTover, with Thankfgiving. 
 
 (0) This was alfo taken from the Cuftomtitthe Jews in the Paflbver, to break a Calce 
 of Unleavened Bread. 
 
 19 (p) This is evident from what he.fays, v. 25, ij, that things offered to Idols may 
 be eaten as well as any other.Meat, fo it be without partafcrng in-the Sacrifice, and wiih- 
 out Scandal. 
 
 and 
 
02 
 
 Nercnif 3, 
 
 ICORINTHIANS. 
 
 P ARAP HRASE. 
 
 TEXT. 
 
 21. and Friendfhip wirh them. You cannot eat Ye cannot drink the 21 
 and drink with God ns F. lends at his Table in '^^^ o°f XvilT: //"aVnot 
 the Eucharift, and entertain Familinrity and be partakers of the Lord's 
 Friendfliip with Devil?, by eating with them, "bie. and of tbe table «>f 
 and partaking of the Sacrifices offered to 
 them (qj : You cannot be Chriftians and Ido- 
 Jaters too : Nor if you (hould endeavour to joyn 
 thefe inconfiftent Rites, will it avail you any 
 thing. For your partaking in the Sacraments 
 of the Chriftian Church, will no more exempt 
 you from the Anger of God, and Punifhment 
 due to your Idolatry, than the eating of the 
 fpiritual Food , and drinking of the fpiritual 
 Rock, kept the baptized Ifraelites, who offen- 
 ded God by their idolatry, or other Sins, from 
 
 32. ^sing deftroy'd in the Wildernefs, Dare you 
 then, being efpoufed to Chrift, provoke the 
 Lord to Jealoufie by Idolatry, which is fpiritu- 
 al Whoredom? Areyou ftronger thin he, and 
 able to refift him when he lets loofe his Fury 
 againft you? 
 
 NOTES. 
 
 ^i ff) 'Tis plain by what tfife Apofile fays, that the thing he fpeaks againft here, is, 
 their alfifting at the Heathen Sacrifices, or at leaft at the Feafis in their Temples, upon 
 the; Sacrifice which was a federal Right. 
 
 Do we provoke the 22 
 Lord to jealoufie ? are we 
 ftronger than he ? 
 
 SECT. VI. N. 2. 
 
 CHAP. X. a 3 XL I. 
 
 CONTENTS. 
 
 WE have here another of his Arguments againft things offered 
 to Idols, wherein he fhews the Danger might be in it, from 
 the Scandal it might give ; fuppofing it a thing lawful in it felf. 
 
 He 
 
I CORINTHIANS. 
 
 ^'i . 
 
 He had f -^rraerly tre;Uei^ of this Subjed, ch. 8, fo fir ns to let them-^"-^'';')?- 
 fee, ih.ft there was no Good nor Virtue in -eating things offered ^q^^'"""^' 
 Idols, notvv'ithftinding they knew .that idols were nothing, and they 
 might tliink that their free eating without Scruple, fhew'd that they 
 knew their Freedom in the Gofpel, that thev knew that Idols were 
 in reality nothing, and therefore they flighted and difregarded them 
 and their Worfliip as nothing ; but that there might be evil in eating 
 by the Offence it might give to weak Chriftians, who h^d not that 
 Knowledge^ He here takes tip the Argument of Scmdal again, and 
 extends it to Jews and Gentiles^ Viii. ver.52. and Ihews, that it is 
 ;not enough to juftifie them in any ASion, ihu the thing thev do is 
 in it felf lawful, unlefs we feek in it the Glory of God, and the 
 Good of others. 
 
 TEXT, 
 
 PARAPHRASE, 
 
 XT'Ardier, fuppofing it lawful to eat things 
 
 2j All things are lawful 
 
 ll7^Xi^:'l:u^^-Z r offered to Idols, yet all things that a?e 
 
 are lawful far me, but all lawful are not expedient. Things that inthem- 
 
 things edifie not. _ . .. {eWes sTc lawful for me, may not tend to the 
 
 24 
 
 Let no man 
 
 fake. 
 
 28 But if any man fay unto 
 you, This is ofiered in fa- 
 crifice unto idols, cat not. 
 
 25- 
 
 own; but every man ano- Edification of Others, and fo may be fit to be 
 
 ther's wealth forborn. No onc muft feek barely his owu pri- 24. 
 
 '\JtJ^^::^hJ^tA^. vate particular Intereft alone, but let every 
 
 ingnoqueftion for confci- one feek the good of Others alfo. Eat what- 250 
 
 ence fake. g^gj. jg Jq]^ J,-, jj^g Shambles, without any En- 
 
 26 For the earth is the . , . ' . , , V j 
 
 Lord's, and the fiilnpfs quiry ot bcruple, Whether It had been offered 
 
 thereof. to any Idol Of no : For the Earth and all there- 260 
 
 '^iele"norbry;'u"to" i" are the good Creatures of the true God, gU 
 
 feaft, and ye be difpofed ven by him to Men for their ufe. If an Hea- ■27« 
 
 to go; whatfoever is fet jj^gj^ invltc you to an Entertainment, and you 
 
 betore you, eat, asking , ■' • r l r ■ ^^' 
 
 ro queition for confcience go, eat whatever IS let before you, without 
 
 making any Queftion or Scruple about it, whe- 
 ther it had been offered in Sacrifice, or no. 
 But if any one fay to you, this was offered in 280 
 
 for his fake that fhewfd S.icrifice to an Idol, eat it not for his fake th»t 
 
 It, and lor conkience fake. . ,. i r /^ r ■ /-• ^ \ 
 
 For the earth is the Lord's mentioned It, and tor Conlcicnce-fake (rj, 
 
 and the iulnefs thereof. 
 
 NOTES. 
 
 2^ (r) The Repetition of thefe Words, The Earth h the Zorcfs, and the Fulnefs thereof, 
 does fo mani*e(lly dillurh the *'enfe, that the Syriac, Arabic, Vulgar and French Tranflati- 
 ons have omitted 'em,and are juAitied in it by the Alexandrian^and fome ctbcr Creek Copies. 
 
 Con- 
 
<J4 
 
 I CORI NTHIANS. 
 
 2^ PARAPHRASE. TEXT. 
 
 Confcience I fay, not 29 
 thine own, but of the o- 
 tliers ; for why is my li- 
 berty judged of another 
 man's confcierce? 
 
 For, if I by grace be ajQ 
 partaker, why am 1 evil 
 fpoken of tor that for 
 which I give thanks ? 
 
 Whether therefore yejt 
 eat or drink, or whatfoe- 
 ver ye do, do all to the 
 glory of God. 
 
 Give none oflTence, nei-32 
 ther to the Jews, nor to 
 the Gentiles, nor to the 
 church of God : 
 
 2^, Confcience, I fay, not thine own (for thou 
 
 knon'tA thy Liberty, and that an Idol is no- 
 thing) but the Confcience of the other. For 
 
 why fliouid I ufe my Liberty, fo that another 
 
 Man (hould in Confcience think I offended } 
 50. And if I with Thankfgiving partake of what 
 
 is lawful for me to eat, why do I order the 
 
 matter fo, that i am ill fpoken oF for that 
 gr. which I blefs God for? Whether therefore yc 
 
 eat or drink, or whatever you do. Jet your 
 
 32. Care and Aim be the Glory of God. Give no 
 Offence to the Jews, by giving them occafion 
 to think that Chriftians are permitted to wor- 
 fhip Heathen Idols ^ Nor to the Gentiles, by 
 giving them occafion to think th it you allow 
 their Idolatry, by partaking of their Sacrifi- 
 ces ; Nor to weak Members of the Church of 
 God, by drawing them by your Example to 
 eat of things offered to Idols, of the Lawful- 
 
 33. nefs whereof they are not fully fafistied. As 
 I my felf do, who abridge my feJf of many 
 Conveniencies of Life, to con)ply with the 
 different Judgments of Men, and gain the good 
 Opinion of others, that I may be inftrumental 
 
 S* to the Salvation of as many as is poflible. Imi- 
 tate herein my Example, as I do that of our 
 Lord Chrift, who negleded himfelf for the Sal- 
 vation of others f jJ. 
 
 NOTES. 
 
 t (s) VId. Kom. 15. 3; This Verfe fcems to belong to the precedent, wherein he had 
 |>rofofed himfelf as an Example, and therefore this Verfe Ihould not be cut off from the 
 former Chapter. In what St. Paul fays in this and the preceding Verfe, taken together, 
 we may fuppofe he makes fomc Rcfleftion on the falfe Apoltle, whom many of the Corin- 
 thians followed as their Leader. At leaft it is for St. Paul's lulHfication, that he propofes 
 himfelf to be foHowed no farther than as he fought the Gooa of others, and not his own, 
 and had Chrift for his Pattern. Vii. Cb. 4. 16. 
 
 Even as I pleafe all men, j 
 in all things, not feeking 
 mine -own profit, but the 
 profit of many, that they 
 may be faved. 
 
 Be ye followers of me : i 
 even as I alfo am of 
 Chrift. 
 
 SECT. 
 
I CORINTHIJMS. 
 
 <55 
 
 An.eh.t,-). 
 Nironis 7. 
 
 SECT. VII. 
 
 CHAP. XI. 2 1 6. 
 
 ST. ?aul commends them for obferving the Orders he had left 
 with them, and ufes Arguments to juftific the Rule he had gi- 
 ven them, that Women ftiould not pray or prophcfic in their A/Tem- 
 blies uncovered, which it feems there was fome Contention about, 
 and they had writ to him to be refoived in it. 
 
 TEXT. PARAPHRASE. 
 
 2 
 
 NO w I prajfe you, y Commend\'ou, Brethren, for remembring 
 brethren, that you I .i /r\ J j r ■ ■ i r 
 
 remember me in all things, L ^^^^ Hif Ordcrs, and for retainmj; thofe 
 and keep the ordinances, as Ruics I delivered to you when I was with you. 
 3'tr;t4trve°vou ^ut for your better underftanding what con- 
 J:now, that the head' oi cems Women (0 in your Ailembhes, you are 
 
 to 
 NOTES. 
 
 3 (t This about Women feeming as difficult a PafTage as mod in St. faufs Epiftles,! crave 
 leave to premife fome few Confiderations which I hope may conduce to the clearing of it. 
 
 (\.) It is to be obferved, that it was the Culiom for Women who appeared in publick, to 
 
 be vailed, ver. 13 16. Therefore it could be no QuelHon at all, whether they ought 
 
 to be vailed when they adlfied at the Prayers and Praifes in the Publick Aflemblies ; or if 
 that were the thing intended by the Apolile, it had been much ealier, Ihorter, and plainer 
 for him to have faid, that Women ftiould be covered in the Afi'cmblies. 
 
 (2.) It is plain that this covering the Head in Women, is reftrained to fome particular Ani- 
 ons which they performed in the AlTembly, expreflfed by the Words, Praying and Prophejying, 
 ver. 4, & ^. which, whatever they (ignitie, muft have the fame meaning, when applied to 
 the Women, in the <^th Verfe, that they have when applied to the Men in the 4»A Verfe. 
 
 It will polTibly be objefted. If Women were to be vailed in the AlTemblies, let thofe Ani- 
 ons be what they will, the Women jo;, ning in them were iHll to be vailed. 
 
 Anfm. This would be plainly fo, if their Interpretation were to be toliowed, who are of 
 Opinion, that by Praying and Prcpkefying here, was meant to be prefcnt in the Allcmbly, 
 and joyningwitli the Congregation in the Prayers that were made, or Hymns that were 
 fung, or in hearing the Reading and Expofition of the Holy Scriptures there. But againft 
 this, that the hearing of Preaching or Frophefying was never called PnacUng or Prcphejj- 
 ing, is fo unanfwerable an ObjeiVion, that I think there can be no Reply to it'. 
 
 The cafe in fliort (eems to be this : The Men pray'd and prophel'y'd in the Afleniblies, and 
 did it with their Heads uncovered ; The Women alfo fometimes prayed and propheiled too in 
 the Aflemblies, which when they di<l, they thought, during their performing that Aiaion,the>' 
 
 1 wcte 
 
66 ICORINTHI ANS. 
 
 ""S^ PARAPHRASE. TEXT. 
 
 to take notice, that Chriflis the Head to which 7"/ man isChrift; and 
 
 .. ■ r i. • CL i J »i ■M • .u the head ol the woman, is 
 
 every Man is fubjcacd, and the Man is the ' 
 
 Head 
 NOTES. 
 
 ■were excufed from being vailed, and might be bare-headed, or at leaft open-faced, as well 
 as the 'Men. This was that which the Apoftle retrains in them, and direds, that though 
 they prayed or prophelied, they were ftill to remain vailed. 
 
 (3.; The next thing to be conlidered, is, what is here to be underftood by Pr<3>7«^ and 
 Trcphcfying. And that feems to me to be the performing of (bme particular publitk Aifticn 
 in the AfTembly by fome one Perfon, which was for that time peculiar to that Perfon, and 
 whiUt it lafted the rell of the Aflembly lilently aflifted. For it cannot be fuppofed, that 
 when the Apofile fays, a Man praying or prophef)ing, that he means an Action performed 
 in common by the whole Congregation; or if he did, what Pretence could that give the 
 Woman to be unvailed more during the performance of fuch an Aiftion, than at any other 
 time ? A Woman mull be vailed in the Affembly, what Pretence then or Claim could it give 
 her to be unvailed, that (he joyn'd with the reft of the AlTcmbly, in the Prayer that fome 
 one Perfon made ? Such a Praying as this could give no more Ground for her being unvai- 
 
 Aflembly, ^c. then it was like flie might think (he might have the Privilege to be unvailed. 
 
 Praying and Prophejying, as has been fliewn, (ignifying here the doing fome peculiar AAi- 
 on in the Afiembly, whilli the reft of the Congregation only aflifted, let us in the next place 
 examine what that Aftion was. As to Prcphefying, the Apoltle in exprefs Words tells us, 
 ch. 4.3, & 12. that it was fpeaking in the Affembly. The fame is evident as to Prayings 
 that the Apoftle means by it praying publickly with an audible Voice in the Congregation, 
 Yid. ch- 14. 14 19. 
 
 (4.; It is to be obferved, that whether any one prayed or prophe/ied, they did it alone, 
 
 the reft remaining lilent, ch. 14. 27 93. So that even in thefe extraordinary Praifes 
 
 which any one fung to God by the immediate Motion and Impulfe of the Holy Ghoft, which 
 vvas one of the Aftions called Prophefyirg, they fung alone. And indeed how could it be 
 otherwife? For who could joyn with the Perfon fo prophefying in things diftated to him 
 alone by tlie Holy Ghoft, which the others could not know, til) the Perfon prophefying ut- 
 tered them ? 
 
 (5.) Prophefying, as St. ?««/ tells, efc, 14. 5. was fpeaking unto others to EdiHcation, Ex- 
 hortation and Comfort : But every Speaking toothers to any ofthefecnds, was rot Prophe- 
 fying, but only then when fuch Speaking was a fpiritual Gift performed by the immediate 
 and extraordinary Motion of the Holy Ghoft, Vid. ch. 14. i. 12, 24, 30. For example, (ing- 
 ing Praifes to God was called Prophefying; but we fee when .S<Jtt/ propheiJcd, the Spirit of 
 Gi-xl fell upon him, and lie was turned into another Man, 1 Sam. 10.6. Nor do I think 
 any place in the New Teftanient can be pr^jduced wherein prophefying I'f^nines bare reading 
 of the.'^cripture, or any other Aftion performed without a fupernatural Impulfe and Afli- 
 ftanceof the Spirit of God. Thisweare fure, that the Prophel\ irg which St. Paul here 
 fpeaksof, is one of the extraordinary Gifts given by the Spiritot Goa, Vid.ch. 12. 10. Now 
 that the spirit of God, and the Gift of Prophelie fliould be poured out upon Women as well 
 as Men, in the timeof the Gofpel, is plain from j4ffi 1 1. 17. and then where could be a fit- 
 ter place for them to utter their Propheliesin than the Alfemblies? 
 
 It is not unlikely what one of the moft learned and fagacious of our Interpreters of Scrip* 
 'Afr.Medeture fuggeiis upon thii place, w>. That Chriftian Women might, out of a Vanity incident 
 Difc. 16. to that Sex, propofe to themfelves and affca an Imitation of the Priefts and Propheteffes of 
 
 the 
 
ICORINTHIANS. 67 
 
 TEXT. PARAPHRASE. """"'■ 
 
 the man ; and the head of Head to which cveiy Woman is fubjeflcd 5 
 Chrift, u God, gj^j ^^^^ jl^g j^^^j Q^ Superior to Chri(t him- 
 
 VOTES. 
 
 the Gentiles, who had their Faces uncovered when they uttered their Oracles, or officiated 
 in their Sacrifices ; But I cannot but wonder th<it that very acute Writer (liould not fee that 
 the bare being in the Aflembly could not give a Chriftian Woman any pretence to that Free- 
 dom. None of the Bacf/iai or Pyifc/a quitted their ordinary modell guife, but when fhe tvas 
 as the Poets exprefs it, Hapta or plena Deo, polfefled and hurried by the Spirit flie ferved. 
 And fo, portibly, a Chriitian Woman, when ihe found the Spirit ot God poured out upon 
 her, as Joel exprcfles it, exciting her to pray or ling Praifcs to God, or difcover any Truth 
 immediately revealed to her, might think it convenient for her better uttering of it to be 
 uncovered, or at leaft to be no more rcftrair.ed in her Liberty of (liewing her felt, than the 
 Female Priefts of the Heathens were when they delivered their Oracles ; But yet even in 
 thefe Aftions the Apoftle forbids the Women to unvail themfelves. 
 
 St. Pd«/'s forbidding Women to fpeak in the Alfemblies, will probably feem a flrong Ar- 
 gument againft this : But when well confidered, will perhaps prove none. There be two 
 places wherein the Apoftle forbids Women to fpeak in the Church, i dr. 14. 34, 35. & i Tim. 
 2. 1 1, 12. He that fliall attentively read and compare thefe together, may obferve that the 
 Silence enjoyn'd the Woman, is for a Mark of their Subjeftion to the Male Sex: And there- 
 fore what in the one is exprefi'ed by keeping Silence, and nrt /peaking, but being under OLedi- 
 ence, in the other is called, being in filence mth alj Subje^ion, net teaching nor ufurping j4u- 
 thority over the Man. The Women in the Churches were not to aliumc the Perfonage of Do- 
 Aors, or fpeak there as Teachers ; this carried with it the appearance ot Superiority, and was 
 forbidden. Nay, they were not fo much as to ask Queflions there, or to enter into any fort ot 
 Conference. This /hews a kind of Equality, and was alfo forbidden: But yet tho' they were 
 not to fpeak in the Church in their own Names, or as if they were raifed by the Franchifesof 
 Chriftianity, to fuch an Equality with the Men, that where Knowledge or Prefumption of 
 their own Abilities emboldened them to it, they might take upon them to he Teachers and 
 Inftruftors of the Congregation, or might at leall enter into Queftionings and Debates there. 
 This would have had too great an air of {landing upon even ground with the Men, and would 
 not have well comported with the Subordination of the Sex. But yet this Subordination 
 which God, for Order's fake, had inftituted in the World, hinder'd not, but that by the fu- 
 pernatural Gifts ot the Spirit he might make ufe of the weaker Sex to any extraordinary 
 Funftion whenever he thought fit, as well as he did of the Men, But yet when they thus 
 cither prayed or prophelied by the Motion and Impulfeofthe Holy Ghoft, Care was taken 
 thatwhillt they were obeying God, who waspleas'd by his Spirit to fet them a fpeaking, the 
 Subjeftion o\' their Sex Ihould not be forgotten, but own'd and preferv'd by their Ijeing cove- 
 red. The Chrirtian Religion was not to give Ortence by any Appearance or Sufpicion that 
 it took away the Subordination of the Sexes, and fet the Women at liberty from their natu- 
 ral Subjeiftion to the Man, And therefore we iee that in both thefe Cafes, the aim was to 
 maintain and fecure the confefTed Superiority and Dominion of the Man, and not permit it 
 to be invaded fo much as in appearance. Hence the Arguments in the one Cafe for Covering, 
 and in the other for Silence, are all drawn from the natural Superiority of the Man, and the 
 Subjeftionof the Woman. In the one the Woman, without an extraordinary Call, was to 
 keep filent, as a Mark of her SubjeAion : In the other, where flie was to fpeak by an extra- 
 ordinary Call and Commiffion from God, flie was yet to continue the Profeffion ol her Subje- 
 <aion in keeping her felf covered. Here by the way it is to he obfcrved, that there was ex- 
 traordinary praying to God by the Impulfeofthe Spirit, as well as fpeaking unto Men lor 
 their Edification, Exhortation and Comfort ; Vid. ch. 14. 1 5. Rom. 8. 26. lude 20i Thefe 
 things being premifed, let us follow? the Thread of St. Paul'i Difcourfe. 
 
 I 2 fcif, 
 
63 
 
 y]n.Ch.<i7- 
 
 Nerrnis 3. 
 
 I CORINTHIANS. 
 
 PARAPHRASE. 
 
 ftlf, is God. Every Man that prayeth or pro- 
 phtTi'.th, ?". e. by the Gift of the Spirit of God, 
 fpeiktth in ilic Church tor the edifying, ex- 
 liorfing and eonifoiting of the Congregation, 
 hiving his He;Kl covered, diOionoureth Chrilt 
 his Head, by appearing in a Garb nor beco- 
 ming rhe Authority and Dominion which God 
 through Chrift has given him over all the 
 things of this World, the covering of the Head 
 being a Mark of Subjection : Bur on the con- 
 trary, a Woman praying or piophefjing in the 
 Church with her Head uncovered, dilhonour- 
 eih the Ahn, who is her Head, by appearing 
 in a Garb that difowns her Subjedion to him. 
 For to appear bare-headed in pubiick, is ai] 
 one as to hive her Hair cut off, which is the 
 Garb and Drefs of the orher Sex, and not of 
 a Woaian. If therefore it be unfuitable to the 
 FeniaJe Sex, to have their Hair Ihorn or Oia- 
 ved off, let her for the Cjme Reafon be cover- 
 ed. A Man indeed ought not to be vailed, 
 becanfe he is the Image and Reprefcntative of 
 God in his Dominion over the reft of the 
 World, which is one part of the Glory of God; 
 But the Woinm who was made out of the 
 Man, made for him, and in Subjedion to him, 
 is matter of Glory to the Man. But rhe Man 
 not being made out of the Woman, nor for 
 her, but the Won)an made out of, and for the 
 Man, (he ought for this Reafon to have a VaiJ 
 on her Head, in token of her Subjection, becaufe 
 -ti. of the Angels (mJ. Neverthelefs the Sexes 
 have not a Being one without the other, nei- 
 
 8. 
 
 10 
 
 TE XT. 
 
 Every man praying or 4. 
 prophefving, having his 
 head covered, di/lionour- 
 eth bis bead. 
 
 But every woman that 5 
 pra\eth, or prophelJeth 
 with her head uncovered', 
 dilhonoureth her head: 
 for that is even all one as 
 if (lie were fhavcn. 
 
 For if the woman be not 6 
 covered, let her alio be 
 fliorn : but ifit be a fliame 
 for a woman to be Ihorn 
 or fhaven, let her be co- 
 vered. 
 
 For a man indeed ought 7 
 not to cover his head, tor- 
 afmiich as he is the image 
 and glory of God : but the 
 woman is the glory of the 
 man. 
 
 For the man is not of the 8 
 woman : but the woman of 
 the man. 
 
 Neither was the man 9 
 created (or the woman : 
 but the woman for the 
 man. 
 
 For thiscaufe ought the lO 
 woman to have power on 
 her head, becaufe of the 
 angels. 
 
 Neverthelefs, neither is 1 1 
 the man without the wo- 
 
 NOTES. 
 
 U> iu) What, the meanipg of thefe Words is, I confefs I do not underflacd. 
 
 ihet 
 
I CORINTHIJNS. 
 
 6g 
 
 An.Ch <^7. 
 
 TEXT. PARAPHRASE, ""^j:^ 
 
 man, neither the woman 
 without the man in the 
 Lord. 
 12 For as the woman is of 
 the man, even (o is the 
 man alfo by the woman : 
 but all things of God. 
 
 J, Judge in your felves : 
 is it comely that a woman 
 pray unto God uncover- 
 ed ? 
 
 , . Doth not even nature 
 it felf teach you, that if a 
 man have long hair, it is a 
 Ihame unto him? 
 
 i5 
 
 But if a woman have 
 long hair, it it a glory to 
 her, for her hair is given 
 her for a covering. 
 i6 But if any man feem to 
 be contentious, we have no 
 fuch cufiom, neither the 
 churches ot God. 
 
 ther the Man without the VVoimn, or the Wo- 
 man without the Man, the Lord fo ordering 
 ir. For as the firfl: Woman was made out of 12. 
 the Man, To the Race of Men ever fince is 
 continued and propagated by the Female Sex : 
 but they and all other things had their Being 
 and Original from God, Be you your feJves i?- 
 Judges, whether it be decent for a Woman to 
 make a Prayer to God in the Church uncover- 
 ed. Does not even Nature, that has made and ^■^ 
 would have the Diftinction of Sexes preferved, 
 teach you, that if a Man wear his H.iir long, 
 and drelTed up after the manner of Women, it 
 is misbecoming and dilhonourable to him ? But 
 to a Woman, if fhe be curious about her Hair, ^5' 
 in having it long, and drelljng her felf with it, 
 it is a Grace and Commendation, fince her 
 Hair is given her for a Covering. But if any 16, 
 fhew himfelf to be a Lover of Contention (irj, 
 we the Apoftles have no fuch Cuftom, nor any 
 of the Churches of God. 
 
 NOTES. 
 
 16 (w) Why may not this jinj ont be underftood of the falfe Apoftle here glanced at ? 
 
 S E C T. VIIl. 
 
 CHAP. XI. 17 34. 
 
 CO'^TE'STS. 
 
 ONE may obferve from feveral PafTagcs in this Epiftle, that fe- 
 veral Judaical Cuflomswcre crept into the Corin^fci^n Church. 
 This Church being of St.P<«M/'s own planting, who fpent two Years 
 
 at 
 
■JO ICORI NTHIANS. 
 
 y^«.a.57.at Corinth in forming it :, it is evident thcfe Abufes had their rife from 
 ^^Jf^^^'iomt other Teacher^ who came to them after his leaving them, which 
 was about five Years before his writing this Epiftlc. Thefc Diforders 
 therefore may with Reafon be afcribed to the Head of the Fadion that 
 oppofed St. Paul, who, as has been remarked, was a Jew, and pro- 
 bably Judaized. And that 'tis like was the Foundation of the great 
 Oppofition between him and St. Paul, and the Reafon why St. Paul 
 labours fo earncftly to deftroy his Credit amongfl the Corinthians 5 
 this fort of Men being very bu(ie, very troublefome, and very dange- 
 rous to the Gofpel, as may be feen in other of St. Paul's Epiftles, par- 
 ticularly that to the Galatiatis. 
 
 The celebrating the Falfover amongft the Jew?, was plainly the eat- 
 ing of a Mc-at didinguifhed from other ordinary Meals by feveral pe- 
 culiar Ceremonic". Two of thefe Ceremonies were eating of Bread 
 folemnly broken, and drinkinga Cup of Winecall'd the Cupof Blef- 
 fing. Thefe two our Saviour trans'crr'd into the Chriflian Church, 
 to be ufed in their Aifemblies for a Commemoration of his Death and 
 Sufferings. In celebrating this Inftituti( n of our Saviour, the Juda- 
 izing Corinthians followed the Jewifh Cuftom of eating their Paflbver: 
 They eat the Lord's Supper as a part of their Meat, bringing their 
 Provifions into the Aflembly, where they eat divided into diftind 
 Companies, fome Feafting to excefs, whilll others, ill provided, were 
 in want. This eating thus in the publick AlTcrably, and m xing the 
 - Lord's Supper with their ordinary Meal, as a part of it, with other 
 Diforders and Indecencies accompanying it, is the Matter of this Se- 
 ction. Thefe Innovations he tells them here he as much blames, as 
 in the beginning of this Chapter he commends them for keeping to his 
 Diredions in fome other things. 
 
 T ARAPHRASE. TEXT. 
 
 tl. ^H O- what I faid to you concerning Wo- JSI°iedare"un'o 1" 1 '' 
 JL mens Behaviour in the Church was not praife you not, that 'ye 
 without Commendation of you, yet tiiis that come together not for the 
 
 t ■ .r,i^ c ■ 'u^ better, but for the worle. 
 
 I am now going to (peak to you of, is without ' 
 
 praifing you, becaufe you fo order your Meet- 
 ings in your AfTcmblies, that they are not to p^r firft of all, whenjg 
 
 io« your Advantage, but Harm, For firft I hear ye come together in the 
 
 thnt when you come together in the Church, t'""^^V^ *""' """ '''"'^ 
 
 r \K ■ t\ ■ IT 111-' - be divifions among you; 
 
 you fall into Parties, and I partly believe it \ and i partly believe it. 
 
 Be- 
 
ICORINTHIANS. 71 
 
 TEXT. TARAVHRASE, ""S^, 
 
 19 For there muft be alio Bccaufe there muft be Divifions and Fadions ^9' 
 thef:h,^rrrt ^i^Vove^ amongft you, that thofe who fland firm upon 
 
 may be made manifeft a- 1 rial may be made manifefl amongfl: you. 
 mong you. You Come together it's true in one place, and 20. 
 
 20 When ye come together , ° . . . , • "^ i 
 
 therefore into one place, there you eat, but yet this makes It not to be 
 this is not toeat the Lord's the eating of the Lord's Supper. For in eating 2 1. 
 ^/"''For'inemng every one yo^ ^at not together, but every one takes his 
 taketh before odier, his owu Supper one before another (x). Have ye ^2. 
 own fupper : and one is j^qj Houfcs to eat and drink in at home for fa- 
 hungry, and another ".-/■• n j ■-^^ • n ^ r\ i 
 
 ^ru^kcn, tysiyxng your Hunger and Thirft? Or have ye 
 
 2, What, have ye rot hou- -a Contempt for the Church of God, and take 
 grdetife' fthe'cEuKh ^ pleafute to put thofe out of countenance, who 
 of God, and fhame them have not wherewithal to Feaft there as you 
 that have not' what fh all Jq ? What IS it I faid to you, that I praife 
 
 I fay to you? (hall I praile ^ \ r ^ • ■ 1 iir - ^ n 
 
 you in this? I praife you ^ou (>) for retaining what I deliverea to yoa? 
 not. in thisoccafion indeed I praife you not for it. 
 
 '^hc^IorVthatXhaifo Foi what I received concerning this hiftitution 23. 
 
 J>l T E S. 
 
 21 (x) To underftand this we muft obferve, 
 
 (I.) That they had fometimes Meetings on purpofe only for eating the Lord's Sup- 
 per, vtr. 33. , , f. 
 
 (1-) That to thofe Meetings they brought their own Supper, ver. 21. 
 
 (■>.) That tho' every one's Supper were brought into the common AflembI/, yet it was 
 not to eat in common, but every one fell to his own Supper apart, as loon as he and his 
 Supper were there ready for one another, without flaying for the reft of the Company, or 
 communicating with them in eating, ver. 21, 33. 
 
 In this St. Paul blames three thing>. efpecislly ; 
 
 i/? That they eat their common Food in the Aflembly, which was to be eaten at home 
 in their Houfes, ver. 22, 34. 
 
 2(i/y, That tho' they eat in the common Meeting-place, yet they eat feparatelv every one 
 his own Supper apart. So that the Plenty and Excefsoffome fliain'd the Want and Penury of 
 others ver. 22. Hereby alfo the Diviiions amongft them were kept up, ver. i S. they being as 
 fo many feparated and divided Societies, not as one united Body ofChriftians commemorat- 
 ing their common Head ,as they (hould have been in celebrating the Lord's Supper,f fc. i o. 1 6, 1 7. 
 
 3(</y, That they mix'ed the Lord's Supper with their own, eating it as a part o,' their 
 ordinary Meal, where they made not that Difcrimination between it and their comaion 
 Food, as they ftiould have done, ver. 29. 
 
 22 'y) He here plaini) refers to what he had faid to them, ver. 2. where he praifcd them 
 for remembring him in all things, and for retaining ToiV'tt^Jo«ifK«.2ifc< wa^tjaxa, wliat he 
 had delivered to them. This Commendation he here retrafts, for in this matter of Eating 
 the Lord's Supper, they did not retain wctfUwxa, ver. 23. what he had delivered to tbein, 
 -which therefore in the immediately followixig Words he repeats to them again. 
 
 from 
 
 I 
 
72 I CORI NTHIANS. 
 
 "^X^ P ARAP HRASE. T EXT. 
 
 from the Lord hirnfelf, that I delivered unto 
 you when 1 was with you ^ and it was this, 
 viz. That the Lord Jefus, in the Night where- 
 in he was betray'd, took Bread, and having 
 
 24. given Thanks brake it, and Ciid, Take, eat, 
 this is my Body which is broken for you, this 
 
 35. do in remembrance of me. So iikeuife he 
 rook the Cup aifo, when he had Topped, fay- 
 ing. This Cup is the New Teftamcnt in my 
 Blood, this do ye as often as yc do it in re- 
 
 "^6' membrance of me. So that the eating of this 
 Bread, and the drinking of this Cup of the 
 Lord'? Supper, is not to Grtisfie Hunger and 
 Thirfl, but to ftew forth the Lord's Death 
 till he coines. Infomuch th-it he who eats 
 this Bre.'id, and drinks this Cup of the Lord 
 in an unworthy majiner fsjj, not fuitable to 
 that end, (hail be guilty of a mifufe of the 
 Body and Blood of the Lord CaJ. By 
 this Inditution therefore of Chrifl, let a 
 Man examine himfeif f/'J, and according 
 
 to 
 1<I T E S. 
 
 
 s3. 
 
 I delivered unto you, that 
 the Lord Tefus, the fame 
 night in which he was be- 
 trayed, took bread : 
 
 And when he had gi-ji. 
 van thanks, he brake it, 
 and laid, Take, eat ; this 
 is my body, which is bro- 
 ken for you : this do in re- 
 membrance of me. 
 
 After the fame manner 2< 
 alfo he took the cup, when 
 he had fupped , faying, 
 This cup is the new lefta- 
 ment in my blood ; this 
 do ye, as oft as ye drink 
 it, in remembrance of me. 
 
 For as often as je eat,* 
 this bread, and drink this 
 cup, ye do (Tiew the Lord's 
 death till he come. 
 
 Wheretbre , whofoeveriT 
 fliall eat this bread, and 
 drink this cup of the Lord 
 unworthily, fliall be guil- 
 ty of the body and blood 
 of the Lord. 
 
 But let a man examine 2j> 
 himfeif, and folet him eat 
 
 27 C^) 'Afjt^/iiM unworthily. Our Saviour in the Inftitution of the Lord's Supper tells 
 the Apollks, that the Bread and the Cup were Sacramentaily his Body and Blood, and 
 that the}- were to be eaten and drunk in remembrance of him, which as St. faul interprets 
 it, vcr.76. was to fliew forth his Death till he came. Whoever therefore eat and drank 
 them, fo as not folemnly to fliew forth his Death, followfd not Chrifl's IniUtution, but ufed 
 them unim nh'ily, i.e. not to the end to which they were inflituted. This makes St. Paul 
 leW them, ver. 20. that their coming together to eat it as they did, vi^. the Sacramental 
 Bread and Wine promifaioudy with their other Food, as a part of their Meal, and that the' 
 in the fame place, yet not all together at one time, and in one Company, was not the eat- 
 ing of the Lord's Supper. 
 
 ca) "£rox,!>f j'rai, ^'all l)e liable to the Punilliment due to one who makes a wrong ufe of 
 the Sacramental Body and Blood of Chrill in the Lord's Supper. What that Tunifhment 
 was, vid. ver. 50. 
 
 23 (,b) St. Taul, as wc have obferved, tells the Corinthians, ver. 20. That to eat it after 
 themanner they did, was not to fat the Lord's Supper. He tells them alfo, ver. 29- That 
 to eat it without a due and d i reft Imit.iting Regard had to the Lord's Body Cfor fo he calls 
 the Sacramental Bread and Wire, as our Saviour did in the Inftitution) by feparating the 
 Bread and V> ire from the common ufe of Eating and Drinking for Hunger and Thirft, was 
 to eat unworthily. To remedy their Diforders herein, he fets before them Chrifi's own In- 
 i^itation of this Sacrament; that in it they might fee the manner and end of its Inftitution, 
 
 and 
 
I CORINTHIANS. 73 
 
 Jln.Ch.<,J. 
 
 TEXT. PARAPHRASE, Z^. 
 
 of that bread, and dririk to that (f) let him eat of this Bread,and drink of 
 
 29°^ForVe"t^;ateateth and this Cup. For he wlio eats and drinks after an un- 29, 
 drinketh unworthily, eat- Worthy maTiner,without 3 duc Rtipea had to the 
 eth and drinketh damnati- Lord's Body in 3 difciirainating (dj and purely 
 TngThe 'Lord''s tedy."""" Sacrauiental Ufe of the Bread and Wire th.it 
 
 re- 
 
 NOTES. 
 
 ■ind by that everyone might examine his own Comportment herein, whether it were con- 
 foroiable to that Inftitution, and fuited to that end. In the Account lie gives ofChrilts 
 Inllitution, we may obferve that he particularly remarks to them, that this Eating and 
 Drinking was no part of common Eating and Drinking for Hunger and ThirR ; but was 
 inftituted in a very folemn manner, after they had fupped, and ior another end, vi^. tore- 
 prefent Chrift's Body and Blood, and to be eaten and drunk in remembrance of him ; or as 
 St. Paul expounds it, to (hew tbrth his Death. Another thing whicli clicy mi^ht obferve in 
 the Inllitution was, that this was done by all who were prefent united together in one Com- 
 pany at the fame time. All which put together, flicws us what the Examination here pro- 
 pofed is. For the Delign oTtlie Apoftle here I)eing to reform what he found fault witii in 
 their celebrating the Lord's .Supper, 'tis by that alone we mulf underfland the Direftions he 
 gives tliem about it, if we will luppofe he talked pertinently to this captious and touch3- Peo- 
 ple, whom he was very delirous to reduce from the Irregularities they were rim into in this 
 matter, as well as feveral otiisrs. And if tlie account ot'Chrill's Inliitution Ijc not tor their 
 examining their Carriage by it, and adjulHng it to it, towliat purpnfe is it here ? The Ex- 
 amination therefore propofed was no other but an Examination of their manner of eating the 
 Lord's Supper by Chrilt's Inltitution, to fee how their Behaviour herein comported with the 
 Inftitution, and the end tor which it was intlituted. Which further appears to be lb by the 
 Punilhment annexed to their Mifcarriages herein, which was Infirmities, Sicknefs, and tem- 
 poral Death, with which God chaflened them, that they might not be condemned witli the 
 unbelieving World, ver. 50, 52. For if the Unworthinefs here fpoke of' were either Unbe- 
 lief-, or any of thole Sins wliich are ufually made the matter of Examination, 'tis to I)e prcfu. 
 med the Apoltle would not wholly have palTed them over in Silence : This at leiift is certain 
 that the Punifhment of thefe Sins is infinitely greater than that which God here inflifts oh 
 unworthy Receivers, whether they who are guilty ol'thcm received the Sacrament or no. 
 
 (c) Kou^'td,- Thefe Words, as to the Letter, are rightly tranflited and f\ Bat that 
 Tranflation, I imagine, leaves generally a wrong Scnfe of the I'lace in the Wind ot an 
 Englilh Reader. For in ordinary fpeaking thefe Words, Zct a Alan examine, and fo let 
 him eat, are underl^ood to import the fame with thefe : Let a Man exam/ns, an.i then let 
 him eat; as if they lignitied no more, but that Exanupation (hould precede, and Eatin^ 
 follow, which I take to be quite different from the meaning of the Apoftle here, whofe 
 Senfe the whole Delign of the Context ihews to be this : / here jet before you the Inftituti. 
 en of Chrifl, by that let a Man examine hi* Carriage, x, iVar , and according to thut le him 
 cat; Let him conform the manner cf hit eating to that. 
 
 ig {d\ Mi J'laxgiiiv, not difcriminatin^, not putting a DilTerencc between the Sacramen- 
 tal Bread and Wine ("which St. Paul, with our Saviour, calls Chrifl's Body) and other 
 Bread and Wine, in the folemn and feparate ufe of them. The Corinthians, as has been 
 remark'd, eat the I, ord's Supper in, and with their own ordinary Supper, whereb\ it came 
 not to be fufficicntly dillinguiflied (as became a Religious and Chrilfian Obfervance fo fo- 
 lemnlv inlfituted) from common Eating for Bodilv Ret'reflimcnt, nor !i-u ii t!ie Jewifli r.il- 
 
 1^ ' chal 
 
74 
 
 Neronif). 
 
 I CORINTHIANS. 
 
 PARAPHRASE. TEXT. 
 
 reprefent it, draws Puniflimcnt (a J on himfelf 
 
 go. by fo doing. And hence it is that many among 
 
 you arc weak and fick, and a good number 
 
 31. are gone to their Graves. But if we would 
 difcriminate (fj our felves, r. e. by our difcri- 
 minating ufe of the Lord's Supper, we (hould 
 
 32. not be judged, i.e. (^) punifiied by God. But 
 being punifhed by the Lord, we are correct- 
 ed (/^), that we may not be condemned here- 
 after with the unbelieving World. Wherefore 
 
 33. my Brethren, when you have a meeting for 
 celebrating the Lord's Supper, ftay for one 
 another, that you may eat it all together, as 
 Partakers all in common of the Lord's Table, 
 
 34. without Divifion or Diftindion. But if any 
 one be hungry, let him eat at home to rati?he 
 his Hunger, that fo the Diforder in thefe 
 Meetings may not draw on you the Punilhment 
 
 Tor this caufe many are , 
 weak and fickly among ^ 
 you, and many lleep. 
 
 For if we wouW judge , j 
 our felves, we fliould not 
 be judged. 
 
 But when we are judg- ^j 
 ed, we are chaftened of^ 
 the Lord, that we fliould 
 not be condemned with 
 the world. 
 
 Wherefore my ^f^'-jj 
 thren, when ye come to- 
 gether to eat, tarry one 
 for another^ 
 
 And if any man hun-,, 
 ger, let him eat at home ; 
 that ye come not toge- 
 ther unto condemnation, 
 
 NOTES, 
 
 xhi] Supper, and the Bread broken, and the Cup of BlefTing ufed In that ; nor did it in 
 this way of eating it in feparate Companies, as it were in private Families, /hew forth 
 the Lord's Death, as it was deligncd to do by the Conturrence and Communion of the 
 whole AfTembly of Chriftlans, joyntly united in the partaking of Bread and Wine in a wav 
 .peculiar to them, with reference folely to Jefus Chriil. This was that, as appears by this 
 place, which St. Paul, as we have already explained, calls eating unworibily. 
 
 (e) Damnation, by which our Trandation renders^ xej/<a, is vulgarly taken for eternal 
 Damnation in the other World, whereas ncJifiix. here lignifies Punifliment of another nature, 
 as appears by wr. 30, 32. 
 
 (/) AttLx.eJi.yw does nowhere, that I know of, lignihe to j«i(ge, as it is here tranflated, 
 but always li°nifies to diflinguljl} or difcriminate, and in this place has the fame Significati- 
 on and means the f^me thing that it does vtr. 29. He is little verfed in St. Paufs Wri- 
 tin'Js who has not obfcrved how apt he is to repeat the fame Word he had ufed before to 
 the^fame purpofe, tho' in a diflerent, and tbmetimes a pretty hard Conftruftion •, as here 
 he applies iia-y.f^'w, to '^^ Perfons difcriminating, as in the 2<)tb Verfe, to the thing to 
 be difcriminated tho' in both places it be put to denote the lame Aftion. 
 
 (?) 'p.)Lti^iniU^txe lignifies the fame that xel^^a does, ver. 29. 
 
 5 2 {h) riftiJti'O/wsS* properly (ignifies to be corrciSed, as Stlwlars are hy their Mafler for 
 their good. 
 
 abovc" 
 
ICORINTHIANS. 75 
 
 TEXT. PARAPHRASE. "S^" 
 
 And the reft will I fet in above- mentioned : What elfe remains to be re- 
 
 «rder when I come. ^-^^^ -^ ^j^-^ ^^^^^^^ j ^^jjj ^^^ j^ ^^^^^ ^^^^ j 
 
 come. 
 
 SECT. IX. 
 CHAP. XII. I XIV. 40. ' 
 
 CONTENTS. 
 
 TH E Corinthians Icem to have enquired of St. P/jwi^ what Or- 
 der of Precedency and Preference Men were to have in their 
 Ailemblies, in regard of their Spiritual Gifts. Nay, if we may guc6 
 by his Anfwer, the Qucftion they feem more particularly to have 
 propofed, was. Whether thofc who had the Gift of Tongues, ought 
 not to take place, and fpcak firft, and be firft heard in their Meet- 
 ings. Concerning this there fecms to have been fome Strife, Malign- 
 ing and Diforder amongft them, as may be collcfted from Cb, 1 2. 
 a I. — 35. &13.45. 8C14. 40. 
 To this St. Paul anfwers in thefe Three Chapters as followeth. 
 I. That they had all been Heathen Idolaters, and fo being Dc* 
 nicrs of Chrift, were in that State none of them Spiritual .- But 
 that now being Chriftians, and owning Jefus to be the Lord, (which 
 could not be done without the Spirit of God) they were all 
 irrfu/M'nTipi, Spiritual 5 and fo there was no reafon for one to un- 
 dervalue another, as if he were not Spiritual as well as himfelf, 
 Cb, la. I — 3. 
 
 a. That tho' there be diverfity of Gifts, yet they arc all by the 
 fame Spirit, from the fame Lord, and the fame God working them 
 all in every one, according to his good pleafure. So that in this re- 
 fpeft alfo there is no Difference or Precedency ^ no occafion for any 
 one's being puffed up, or affcdling Priority upon account of his Gifts^ 
 
 C3). 13.4* — "• ^ 
 
 K » 3' That 
 
76 I CORl NTHJANS. 
 
 ^n.a.57. g. That the Divetfity of Gifts is for the Ufe and Benefit of the 
 ^^^i;^^^" Church, which is Chrid's Body, wherein the Members (as in the 
 natural Body) of meaner Funcliions are as much Parts, and as neccf- 
 fary in their Ufe to the good of the whole, and therefore to be ho- 
 noured as much as any other. The Union they have as Members in 
 the fame Body, makes them all equally fliare in one another's Good 
 and Evil, gives them a mutual Efleem and Concern one for another, 
 and leaves no room for Contefls or Divifions amongft them abo'Jt 
 their Gifts, or the Honour and Place due to them upon that account, 
 Ch. 12. 12--41. , • 
 
 4. That thu' Gifts have tlieir Excellency and Ufe, and thofe who 
 have them may be zealous in the Ufe of them j yet the true and fure 
 way for a Man to get an Excellency and Preference above others, is 
 the enlarging himfelf in Charity, and excelling in thir, without 
 which a Ghriftian, with all hisSpiritual Gifts, is nothing. 
 
 5. In the comparifon of Spiritual Gifts, he gives thofe the Trece- 
 dency which edific moft, and in particular prefers Prophelying to 
 Tongues, Ch. 14. i — 40. 
 
 S E C T. 
 
1 CORINTH IJNS. 
 
 SECT. IX. N.i. 
 CHAP. XII. I 3. 
 
 77 
 
 Ncronis -3, 
 
 TEXT. 
 
 J V TOW concerning fpi- 
 ,_i_\J ritual gifts, bre- 
 •thren, I would not have 
 •you ignorant. 
 
 2 Ye know that ye were 
 Gentiles, carried away un- 
 to theCe dumb idols, even 
 as ye were led. 
 
 3 Wherefore I give you 
 to underftand, that no 
 
 ■ roan fpeaking by the Spi- 
 rit of God, calleth Jefus 
 accurfed : and that no 
 man can fay that Jefus is 
 the Lord, but by the holy 
 Ghoft. 
 
 PARAPHRASE. 
 
 AS to fpiritiial Men, or Men aflifted afid 
 aded by the Spirit (/), I Hiall inform 
 you, for I would not have }ou be ignorant-. 
 You your fdves know that you were Hea- 
 thens ingnged in the Worfhip of Stocks and 
 Stones, dumb fenfeJefs Idol?, by thofe who 
 were then your Leader?. Whereupon Jet me 
 tell you, that no one who oppofcs Jefus Chri/f-, 
 or his Religion, has the Spirit of God (k). And 
 whoever is brought to own Jefus to be the 
 Meffiah, the Lord CO, t^oes it by the Holy 
 Ghoft. And therefore upon account of ha. 
 ving the Spirit, you can none of you lay any 
 claim to Superiority : or have any pretence to 
 flight any of your Brethren, as not having the 
 Spirit of God as well as you. For all that own 
 our Lord Jefus Chrift, and believe in him, do ft 
 by the Spirit of God, i. e. can do it upon no other 
 Ground, but Revelation coming from the Spirit 
 of God. 
 
 NOTES. 
 
 1 (i) Xl^'tvudLTiAuy^ Spiritual. We are warranted by a like ufe of the Word in feveral pla. 
 (esofSt.Paa/'s Epiftles, as ri. 2. I <;. & 14. jT-of this Epiltle ; and Ga/. 6.1. to take it htic 
 in the Mafculine Gender, (landing for Perfons and not Gifts. And tlie Context obliges us 
 to underftand it fo. For if we will have it ftand for Gifts, and not Pcrlbns, the Senfe 
 ■jnd Coherence of thefe three (irll Verfes will be very hard to be made out. Belides there is 
 Evidence enough in feveral Parts of it, that the Subjeft of St. Ptiul's Difcoiirfe here is .sritu- 
 ^locliitc), Perfons endowed with fpirltual Gifts, contending for Precedency in conlidcration 
 of their Gifts. See vfr. i 3, &c. of this Chapter ; and to what purpofe elfe fays he ch. 14, 
 ^. Greater is he that Prophelieth than he that fpeaketh with Tongues? ' 
 
 3 (t) This is fpoken againii the Jews, who pretended to the Holy Ghod, and yet fpote 
 againft Jelbs Chrifl, and denied that the Holy Ghoft was ever given to the Gentiles ; ViJ, 
 Ails 10. 4'). whether their Judaizing falfe Apoftle were at all glanced at in this, may be 
 •confidered. 
 
 (/; Lord. What is meant hy Lord, fee Note, ch. S. tf. 
 
 SECT. 
 
 2. 
 
78 ICORI NTHIANS. 
 
 •■ST- 
 
 SECT. IX. N. 2. 
 
 Jln.Ch.f,-;, 
 
 tSi-r His ?, 
 
 CHAP. XII. 4— .II. 
 
 CONTENTS. 
 
 ANotlier Conficlcration which St.P^uI offers againfl any Con- 
 tention for Superiority, or Pretence to Precedency, upon ac- 
 count of any fpiritual Gift, is that thofc diftind Gifts are' all of one 
 and the fame Spirit, by the fame Lord, wrought in every one by God 
 alone, and all for the Profit of tlie Church. 
 
 PARAPHRASE. 
 
 4. T3 1'^ "0^ millaken by the Diverfity of Gifts, 
 Jl3 for tho' there be Diverfity of Gifts a- 
 iiions;- Chrillian?, yet there is no Diverfity of 
 Spirits, they all come from one and the fame 
 
 5. Spirit ; Tho' there be Diverfities of Offices in 
 the Church, yet all the Officers (w) have but 
 
 6. ore Lord. And tho' there be various Influxes 
 whcvehy Chriltiins are enabled to do extraor- 
 dinary things (nj, yet it is the fame God that 
 works (';) rdl thele extraordinary Gifts in every 
 
 7. one that has ihem. But the Way or Gift 
 wherein every one, who has the Spirit, is to 
 fliew ir, is ^iven him not for his private Ad- 
 vantage or Honour (p), but for the Good and 
 
 N 
 
 TEXT. 
 
 OW there are diver-^ 
 but 
 
 fities of gifts , 
 the f;inie Spirit. 
 
 And there are diffcren. , 
 ces ofadminiflrations, but' 
 the fame Lord, 
 
 And there are diverd- g 
 ties of operations, but it 
 is the fame God, which 
 worketh all in ail. 
 
 But the manifeftation of 7 
 the Spirit is given to eve- 
 ry man to proHt withal. 
 
 NOTE S. 
 
 5 (m) Thefe different Offices are reckoned up, we; 
 
 6 («i What thele i«f;i!,uci'ia were, fee wr. S— — 1 1 
 
 wer. 2S, &c. 
 
 (i) Tiiey were very properly call'd Sispj/'^ala — Inw^rtinj^s, becaufe they were above .ill 
 buitiine I'ower : Men of theml'clves could do nothing of them at all, but it was God, as the 
 ApolUe tells us here, who in thefe extraordinary Giits of the Holy Ghoft, did all that was 
 dure, it was the elfeft o( his inmicdiate Operation, as iit. Paul affures us in that parallel pljce, 
 Phil. )i. 13. In which Chapter, vtv. 3, & 14. we find that the Philippians Hood a little in 
 need ot the fime Advice which St. Paul lb at large prefTes here upon the Corinthiant. 
 
 7 (^) Vid. Rom, 12.3— —S. 
 
 Ad van- 
 
i CORINTHIANS, 
 
 TEXT, PARAPHRASE. 
 
 79 
 
 AnCt.<;y. 
 
 I For to one is given by 
 the Spirit, the word of 
 wifdom ; to another the 
 word of knowledge b)' the 
 iaine Spirit; 
 
 Advantages of the Church. For inftance, to or^.c 
 is given by the Spirit the word of Wifdoin (c/J, 
 or the Revelation of the Cofpel of Jcfus Chrift 
 in the full Latitude of it. Such r,s was given to 
 the Apnflles 5 to another by the Cinie Spirit the 
 Knowledge (r) of the trueSenfe and true Mean- 
 ing ofthc Holy Scriptures of the Old Tcfl:,iincnr, 
 for tlie explaining and confirmation ofthe Gof- 
 pel j io another by the fameSp:iit i? given ;inun- 
 doubtuig Perfwafion (j') nnd ftedfaft Confidence 
 of performing wh it he is going about ^ To ano- 
 ther the Gift of curing Difeafes by the fame Spi- 
 rit^ To another the working of Miracle?; To a- 
 nother Prophcfie ft) t^ To another the difcerning 
 by what Spirit Men did any extraordinary Ope- 
 ration ^ To another Diveifity of Languages 4 To 
 another the interpretation of Linguagt?. AH 
 which Gifts are wrought in Believers by one 
 and the fame Spirit, diflribut'mg to every one in 
 particular as he thinks fit. 
 
 I^ OT E S. 
 
 8 (q) Soif/ct« The DoiJtrine ofthe Gofpel is more than once in the beginning of this Epi- 
 ftle called the U'ifitm of God. 
 
 (r) riiiali-is uieJ by St. Paul for futh a K«irw/ei£'^ of the Law and the Prophets. 
 
 o (j) In this Senfc vriVis Faith, is fometimes taken in the New Teftament, partitularly eh. 
 •13. 2. It is difficult, I confels, tcjdefine thcprecifc meaning ofeach word which the Apofile u- 
 fesin the 8«i, gihand loth Verl'eshere. But if the Order which St. Pdoi obferves inenumern- 
 ting by 1^, 2d, 3J, the three tirft Officers fct down, wr. 2S. viz. riifi, yjp.Jlles ; Secmdly, 
 Prophets., Thirdly, Teachers, have any relation, or may give any light to thefe three Giits 
 which are fet down in the firll place here, w>. Wifdom, Knoxoledt^e, and laith, we may then 
 properly underltand by t70(f!tt Wifdom, the whole Doftrine ofthe Gofpel, as communicated to 
 the Apoftles ; By y^uci-: Knowledge, the Gitt of Underltanding the m\ llicil Se-ir" ot the Law 
 and theProphets ; and by ttIs-i? fa/r/;,ihe Alfurancc and Confidence in delivering ;r.J confinTT- 
 ing the Dodlrine of the Gofpel, which became IhSo-oyLixsi, Votlonoi Teachtrs. This at 
 leall I think may be prefi'.med, that lince aai^la. and yiutrti have m}(i( joyned to them, and it 
 is faid the word of Wifdom and the vjcrd of Kno-wleige ; Wifdom and Knowledge here lignifie 
 fuel) Gifts of the Mind as are to he employ 'd in preaching. 
 
 10 (0 Prophelie compreliends the!e t"hree things, PrcdiAion, Singing by the Diiflare 01' 
 the Spirit, and underftanding and explaining the myflerious hidden Senl'e of Scripture b\ .in 
 immediate Illumination and Motion of the Spirit, as we !-,.-!ve slready fliewn. And thai the 
 Praphefyin£ lieve Ipokcn of was by in^mediate Revchtion, f.J.Cb. 14. 29-— 31. 
 
 SEC .T. 
 
 3. 
 
 9 To another faith by the 
 fame Spirit ; to another 
 the gifts of healing by the 
 fame Spirit ; 
 
 10 To another the work- 
 ing of miracles •, to anck- 
 ther prophefie •, to ano- 
 ther difcerning of fpirits; 
 to another divers kinds of 
 tongues; to another the 
 interpretation of tongues. 
 But all thefe worketh 
 
 ''' that one and the fclf fame 
 Spirit, dividing to every 
 man feverally as he will. 
 
 IS. 
 
8© 
 
 I CORINTHIANS. 
 SECT. IX. N. 3. 
 
 CHAP. XII. I a ^r. 
 
 FROM the neceffarily different Funflions in the Body, and the 
 flrid Union, ne\crthclefs, of the Members adapted to thofe 
 c'ifferein Fundions, in a mutual Sympathy and Concern one for ano- 
 ther, St. P/7/// here farther fliews, that there ought not to be any 
 Strife or Divifion amongfl them about Precedency and Preference up- 
 on account of their diftind Gifts. 
 
 12. 
 
 14. 
 
 F 
 
 TEXT. 
 
 FOR as the bod\ is one, 12 
 and hath man)' mem- 
 bers, and all the members 
 of that one body, being 
 man)', are one body : fo 
 alfo is Chrift. 
 
 For by one Spirit are we 1 3 
 all baptized into one bo. 
 dy, whether we be Jews 
 or Gentiles, whether we 
 be bond or tree ; and have 
 been all made to drink in- 
 to one Spirit, 
 
 PARAPHRASE. 
 
 OR as the Body being but one, hath ma- 
 
 ny Member?, and aJJ the Members of 
 
 the Body, tho' many, yet make but one Body ^ 
 fo is Chrift in refpeclof his myftical Body the 
 Church. For by one Spirit we are all bapti- 
 7,ed into one Church, and are thereby mnde 
 one Body, without any Pre-eminence to the 
 Jew (») above the Geiuilc, to the Free above 
 the Bondman : And the Blood of Chrift which 
 we all partake of in the Lord's Supper, makes 
 US all have one Life, one Spirit, as the fame 
 BJood d.fTafcd through the whole Body commu- 
 nicates the fame Life and Spirit to all the 
 Members. For tiie Body is i;or one foJe Mem- 
 ber, but coufift; of many Members, all vital- 
 ly ui.ited in one common Sympathy and Life- 
 
 A' T E 6. 
 
 ij (u) The Naming of the Jens here with Gentiles, and letting both on the fame I.e- 
 Ttl nlitii converted to Cliriltianity, may prolwhly lie done here by St J'aul with reference to 
 the falfe Apollle, who was a Jew, and fcems to have claimed fome !-re-eniir,ence as due to 
 iiim upon that r.cioant. _ Whereas among the Members of Chrift, which all make but one 
 Body, there is ko iuperiority or other Ditiinftion, hut as by the feveral Gifts beflowed on 
 them by God, they contribute ir.ore or lefs to the Edification of the Church. 
 
 fuincfs 
 
 For the body is not one 14 
 member, but many. 
 
J.n.Ch.'il. 
 Ncrcnis 3. 
 
 I CORINTHIANS. 8i 
 
 TEXT. PARAPHRASE. 
 
 fiilncff;. If any one have not th^it Funftionor 15. 
 Dignity in the Church which he defires, he 
 muft not therefore declare that he is not of the 16. 
 Church, he does not thereby ceafe to be a 
 Member of the Church. There is as much 17. 
 need of feveral and didinct Gifts and Fundli- 
 ons in the Church, as there is of different 
 Senfes and Members in the Body, and the 
 meaneft and leaft honourable would be miiTed 
 if it were wanting, and the whole Body would 
 fufFer by it : Accordingly God hath fitted fe- 18^ 
 veral Perfons, as it were fomany dilHnv!it Mem- 
 bers, to fcverai Offices and Funftions in the 
 Church, by proper and peculiar Gifts and Abi- 
 lities, v.'hich he has beftowed on them accor- 
 ding to his good pleafure. But if ail were but 19. 
 one Member, what would become of the Bo- 
 dy ? There would be no fuch thing as a hu- 
 mane Body ; no more could the Church be edi- 
 fied and framed into a growing lafting Socie- 
 ty, if the Gifts of the Spirit were all reduced 
 to one. But now by the various Gifts of the 2o» 
 Spirit beftowed on its feveral Members, it is 
 as a well organized Body, wherein the mofi: 
 eminent Member cannot defpife the meaneft. 
 The Eye cannot fay to the Hand, I have no 21, 
 need of thee ^ nor the Head to the Feet, I have 
 noneedofyou. It is fo far from being fo, that 22» 
 the Farts of the Body that feem in themfelves 
 weak, are neverthelefs of ablolute neceflity. 
 And thofe Parts which are thought lead ho- 23. 
 nourabic, we take care always to cover with 
 the more refped ^ and our leaft graceful Parts 
 have thereby a more ftudied and adventitious 
 Comelinefs. For our comely Parts have no 24, 
 need of any borrowed Helps or Ornaments. 
 But God hath fo contrived the Symmetry of 25. 
 L the 
 
 15 If the foot /hall fay, Be- 
 caufe I am not the hand, I 
 am not of the body .' is it 
 therefore not of the bo- 
 dy? 
 
 16 And if the car (hall fay, 
 becaufc I am not the eye, 
 I am not of the body ? is 
 it therefore not of the bo- 
 dy ? 
 
 17 If the whole body were 
 an eye, where were the 
 hearing? If the whole 
 were hearing, where were 
 the fmelling? 
 
 18 But now hath God fet 
 the members, every one 
 of them in the body, as it 
 hath pleafed him. 
 
 I J And if they were all one 
 member, where were the 
 body ? 
 
 20 But now are they many 
 members, yet but one bo- 
 dy. 
 
 21 And the eye cannot fay 
 unto the hand, I have no 
 need of thee: nor again, 
 the head to the feet, 1 
 have no need of you. 
 
 22 Nay, much more thofe 
 membersof the body which 
 feem to be more feeble are 
 neceffary. 
 
 23 And tbofe members of 
 the body, which we think 
 to be lefs honourable, up- 
 on thefe we beftow more 
 abundant honour, and our 
 uncomely parts have more 
 abundant comelinefs. 
 
 '4 For our comely parts 
 have no need : but God 
 hath tempered the body 
 together , having given 
 more abundant honour 
 to that part which lack- 
 ed : 
 
 25 That there fliould be no 
 fchifm in the body ; but 
 that the members iliould 
 
8^ 
 
 I CORINTHIANS. 
 
 57 
 
 58 
 
 have the fame care one for 
 another. 
 
 the Body, that he hath added Honour to thofe 
 
 Parts that might feem naturally to waiit it ^ 
 'J' • that there lui^ht be noDif-union, no Schifra in 
 26. • the Body, but that the Members fliould all 
 
 have the fame Care and Concern one for ano- 
 ther, and all equally partake and fhare in the 
 
 Harm or Honour that is done to any one of 
 
 them in particular. Now in like manner you 
 
 are, by your particular Gifts, each of you in 
 
 his peculiar Station and Aptitude, Members of 
 
 the Body of Chrift, which is the Church, 
 
 wherein God hath fet firft fome Apoftles fe- 
 
 condly Prophets, thirdly Teachers, next Wor- 
 kers of Miracles, then thofe who have the Gift 
 
 of Healing, Helpers (^w\ Govemours fxJ,anJ 
 
 fuch as are able to fpeak Diverfity of Tongues. 
 
 29. Are all Apoiiles? Are all Prophets? Are all 
 Teachers? Are all Workers of Miracles? 
 
 30. Have all the Gift of Healing ? Do all fpeak di- 
 verfity of Tongues ? x'\re all hiterpreters oF 
 
 31. Tongues? But ye conteft one with another, 
 whofe particular Gift is belt, and mod prefer 1- 
 ble (j>J ^ but I will Ihew you a more excciltiit 
 way, viz,. Mutual Good-will, AfFedion and 
 
 Charity. 
 
 ^ SECT. 
 
 ^ O 7 £ 5. 
 
 28 (rv) 'AvTixvil^ir, I^elps, Dr. Lightfoot takes to be thofe who accompanied tlie Apoftles, 
 were fent up and c'own by them in the Service of the Gofpel, and baptized thofe that were 
 xonverted by them. ■ , j-r • re • • 
 
 (x) Y^v^'.i'naiM-, to ^e t^^ '^"■•- ^''" difcerningot Spirits, ver. lo. 
 
 51 Cy) That this is the ApolUe's meaning here, is plain, in that there was an Itmulati- 
 on anicng'.l them, and a Strife for Precedency, on account of the fcveral Gifts tliey had 
 (as \vc have nlready obferved from [evernl I'affages in this Seftion) which made them in 
 their AlT'-mblies delire to be heard h'rlh This vvasthe Fault the Apoftle was here correit- 
 in?,, and 'tis not likely he (liould exhort them all promifcuoiiny to feck tfe principal and 
 tnort emiiu-nt Gifts at the end cf a Difcourfe, wherein he had keen denionlirating to them 
 by the Example of the humane Body, that there ought to be diverlities of Gifts and Fun- 
 ftions in the Church, but that there ought to he no Scliifm, Ehiulation or Conteft amongll 
 them upon the account of the Excrcifs of thole Gifts. That they '.verc all ufeKil in their 
 ' places, 
 
 And whether one mem- 26 
 ber furter, all the mem- 
 bers fuft'er with it: or one 
 member be honoured, aH 
 the members rejoyce with 
 it. 
 
 Now ye are the body of 27 
 Chrirt, and members in 
 particular. 
 
 And God hath fet fome 28 
 in the church, firll apo- 
 files, fecondarily prophets, 
 thirdly teachers, after 
 that miracles, then gifts 
 of healings, helps, go- 
 rernments, diverfities of 
 tongues. 
 
 Are all apoftles ? aTealT29 
 prophets? are all teachers? 
 are all workers of mira- 
 cles ? 
 
 Have all the gifts of 30 
 healing ? do all fpeak with 
 tongues ? do all interpret ? 
 
 But covet earnelUy thejl 
 bell gifts; And )et (hew I 
 unto you a more excelknt 
 way. 
 
ICORINTHIANS. 
 SEC T. IX. N.^. 
 
 CHAP. XIII. 1 13. 
 
 CONTENTS. 
 
 ST. Paul having told the Corinthians in ttie lafl Words of the 
 precedent Chapter, that he would fliow then a more excellent 
 way than the emulous producing of their Gifts in the ' ffembiy, he id 
 this Chapter tells them, that this more excellent v;a} is Charity, 
 which he at large explains, and (hews the Excellency of. 
 
 83. 
 
 Jn.Cb.<,7, 
 Keronif j. 
 
 TEXT. 
 
 I "*Tp Hough 
 I the toi 
 and of angel 
 
 I fpeak with 
 jues oF men 
 ngels, and. have 
 rot charity, I am become 
 as founding brafs, or a 
 tiflkling cymbal. 
 
 2 And though I have the 
 gift of prophelie, and un- 
 derftand all myileries, and 
 
 PARAPHRASE. 
 
 IF I fpeak all the Lingnages of Men and An- 
 gels (z), and yet have rior CInrity to make 
 life of them entireh for the Good and Benefit 
 of others, I am no bitter rhin a founding Brafs 
 or noify Cymbal f^0» which fills the Ears of 
 others without any Advantge to its felf by 
 the Sound it makes; And if I have the Gift of 
 Prophefie, and fee in the Law and the Pro- 
 
 1. 
 
 .0 
 
 NOTES. 
 
 plates, and no Member was at all to be the lefs honoured or valued for the Gift he had, 
 thougli it were not one of the firll Rank. And in this Senfe the Word f^n^^v is taken in the 
 next Chapter, ver. 4, where St. Paul purfuing the fame Argument, exhorts cheni to mu- 
 tual Charity, good Will and Afieftion, which he affures them is preferable to any Gifts 
 whatfoever. Belides, to what purpofe (hould he exhort them to covet earneflly the bcjl 
 Gifts, when the obtaining of this or that Gift did not at all lie in their Delires or Endea- 
 vours, the Apoftle having juft before told them, ver. 11. tliat thk Spii/'t divides thefe Gifts' 
 19 every lAan feverally at he mill, and thofa he writ to had their Allotment already. Me 
 might as reafonably, according to his own Dpftrine, in this very Chapter, bid the Fo6t 
 covet to be the Hand, or the Ear to be the Eye. Let it be remembred therefore to refti- 
 fiethis, that St. Paw/ fays, ver. 17. of this Chapter ; If the whole Body were the Eye, 
 where were the Hearing? ^c. St. Paul does not ufc to crofs his own Delign, nor contradift 
 his own Reafoning, 
 
 I (^) Tonguts of jinj^els are mentioned here according to the Conception of the Jews. 
 
 (tt) A Cymbal conli'Ued of two large hollowed Plates of Bfafs, with broad Brims, which 
 were ftruck one againft another, to fill up the Symphony in great Conforts of Muiick; they 
 made a great deep Sound, but had fcarce any variety of muGcal Notes. 
 
 L 2 phets 
 
84 
 
 I CORI NTHIANS. 
 
 PARAPHRASE. TEXT. 
 
 5- 
 6. 
 
 7- 
 8, 
 
 phets all the Myftcries ( b) ronraioed in rheni, 
 and compreh'-nd all the Knowledge rhev teach 3 
 And if I h^ve faith to the higheft dei'ree and 
 pia'cr of Miracles, fo as to be able to ren)ove 
 Mountains ft), and have not Charity, 1 am no- 
 thing ; 1 am of no value : And if I beflow all 
 I have in relief of the Foor, and give my fejf 
 to be burnt, and hive not Charity, it profits 
 me nothing. Charity is long-fufFerin^, is gen- 
 tle and benign, without Kmulation, Infolcnce, 
 or being puffed up, is nut ambitious, nor at all 
 felf-interelfed, is not fliarp upon others Fail- 
 ings, or inclined to ill Interpretations ; Chari- 
 ty rcjoyces with others when they do well, and 
 when any thing is amifs, is troubled, and co- 
 vers their Failings : Charity believes well, 
 hopes well of every one, and patiently bears 
 with every thing {J) : Charity will never ceafc 
 as a thing out of ufe, but the Gifts of Frophe- 
 fie and Tongues, and the Knowledge whereby 
 Men look into, and explain the meaning of the 
 Scriptures, the time will be when they will be 
 laid afide, as no longer of any ufe, for the 
 Knowledge we have now in this State, and the 
 Explication we give of Scripture is (hort, par- 
 
 2^ T E S, 
 
 all knowledge ; ard tho' I 
 have all I'aith, lb that I 
 could remove mountains, 
 and have no charity, I am 
 nothing. 
 
 And though I hellow 3 
 all my goods to feed the 
 poor, and though I give 
 my body to be burned, and 
 have not charity, it proht- 
 eth tue nothing. 
 
 Charity fuffereth long, ^ 
 and is kind ; charity envi- 
 eth not ; charity vaunteth 
 not it Telf, is not pufied up. 
 
 Doth not behave it felf^ 
 unfeemly, feeketh not her 
 own, is not ealily provo- 
 ked, thinketh no evil. 
 
 Rejoyccth not in iniqiii- 6 
 ty, but rejoyceth in the 
 trutli : 
 
 Beareth all things, be- 7 
 lieveth all things, hopeth 
 all things, endureth all 
 things. 
 
 Charity never fiileth ; 8 
 but whether there be pro- 
 fhciles, they ftiatl fait; 
 whether there be tongues, 
 they ftiall ceafe; whether 
 there be knowledge it fhall 
 vanifh away. 
 
 For we know in parto 
 and we prophehc in pa«» 
 
 2 (b) Any Prediftions relating to our Saviour, or his Doftrine, or the times of the 
 Gofpel, contained in the Old TeHamcnt, in Types, or figurative and obicure Exprefli- 
 ons, not underftood before his coming, and being revealed to the World, St Taul alls 
 Mjflcry, as may be feen all through his Writings. So that Myflery and Xnowkd^e arc 
 Terras here ufed by St. Paul zo (ignilie Truths concerning Chrift to come, contained in the 
 Old TelUraent ; and Pnphefie, the underftanding of the Types and Prophefies containing 
 thofe Truths, fo as to be able to explain them to others. 
 
 (c) To remove Mountains, is to do what is next to impoflible. 
 
 7 (d) May we not fuppofe that in thii Defcription of Charity, St. Paul intimates, and 
 tacitly reproves their contrary Carriage in their Emulation and Cpntefls aboutthe Dignity 
 and Preference of their fpiritual Gifts ? 
 
 tial 
 
I CORINTHIJNS: 
 
 TEXT. PARAPHRASE. 
 
 85 
 
 Tftronii 3. 
 
 10 But when that which is 
 perfeft is come, then that 
 which is in part ftiall be 
 done away. 
 
 When I was a child, I 
 fpakc as a child, I under- 
 ftood as a child, I thought 
 as a child : but when I be- 
 came a man, I put away 
 childifli things. 
 
 For now we fee through 
 'a glafs darkly; but then 
 face to face ; now I know 
 in part; but then fliall I 
 know even as alfo I. am 
 known. 
 
 And now abideth faith, 
 ■ 3 hope, charity, thefe three •, 
 but the greatcft of thefe is 
 charity. 
 
 tial and defedive. But wlien hereafter we 10- 
 fliall be got into the State of Accomplifhment 
 and Perfedion, wherein we are to remain in 
 the other World, there will no longer be any 
 need of thefe imperfe(fter ways of Information, 
 whereby we arrive at but a partial Knowledge 
 here. Thus when I was in the impcrfed ^^- 
 State of Childhood, I talk'd, I underftood,. I 
 reafoned after the imperfect manner of a 
 Child ; but when I came to the State and Per- 
 fe<3ion of Manhood, I laid afide thofe childifli 
 ways. Now we fee but by Refledion the dim, I2» 
 and as it were enigmatical Reprefentatioo of 
 things : but then we fliall fee things diredily, 
 and as they are in themfelves, as a Man fees 
 another when they are Face to Face. Now I 
 have but a fuperficial partial Knowledge of 
 things, but then I fliall have an intuitive 
 comprehenfive Knowledge of them, as I my 
 felf am known, and lie open to the view of 
 fuperiourScraphick Beings, not by the obfcure 
 and imperfeft way of Dedudionsand Reafoning; 
 But then even in that State, Faith, Hope and ^3'- 
 Charity will remain : But the greateft of the 
 three is Charity. 
 
 SECT. 
 
86 ICORINTHIANS. 
 
 "Nerenit 3. 
 
 ^^^ S E C T. IX. N. 5. 
 
 CHAP. XIV. 1 40. 
 
 CONTENTS. 
 
 ST. P/ml in this Chapter concludes his Anfwer to the CorinthianSy 
 concerning fpiritual Men and their Gifts ; and having told them 
 th-^t thofe were mofl; preferable that tended itiofl to Edification, and 
 r pirticularly ihewn that Prophefie was t&be preferred ta Tongues, he 
 - gives them Direftions for the decent, orderly and profitable Exercife 
 of their Gifts in their Afiemblies' 
 
 ? arathrase."^^ text, 
 
 I. T ET your Endeavours, let your Purfuit t?P"°^/5"^]l^r'*y'/ 
 
 I I r 1 /• /^t • I r artd dein-e ftiritual 
 
 I J theretore be after Charity, not that you gifts, but rather that >e 
 Ibould negleft the ufe of your fpiritual Gifts (tf), may prophefie. 
 cfpscially the Gift of Prophefie : For he that 
 
 ■ Qt mqo -ii^Kji; l^ o t E S. ■■ 
 
 >'2';'^rfeJ'2»,^i*4«^.g'irt«B^oe/"f 'T!iit ^vixT't' diss not Cign'ifk to ecvet or dejlre, tior can be un- 
 iderftood to be To ufel by St. Paul in this Seftion, I have already fliewn, ch. 12. 31. That 
 it has here the Senfe that I have given it, is plain from the lameDireftion concerning fpi- 
 ritiTal Gifts, repeated, ver. ^g. in thefrwords, ^luS'-ft rh sg^ifurivSy rc^ra >^a,>>eit y}iCi^asci.t; f^'i 
 x«M!iT£, the meaning in both places being evideiid)' tWs; That they rtiouid not negleft the 
 ufe of their fpiritual Gifts, efpecially they fhould in the firft place cultivate and exercife the 
 Gift ot Prophefying, but yet fhould not wholly lay alide the fpeaking with variety of 
 Tongues in their Aflemblics. It will perhaps be wordred why St. P<J«/ inould imploy the 
 word ^iixHrin founufu:)! a Senfe, but that will eafily be iccounted (or, if what 1 have remar- 
 ked, ch. 14, I";, concerning St. J'aul's Cuflom of rcpeatirg worcis be remembred. 
 But befides, what is familiar in St. Paul's way of Writing, we may find a particular Reafon 
 for his repeating the word ^:(;,?y here, tho' in n fomewhat unufual Signification. He having 
 by way ot Reproof told them, that they did l;i\«y t** x.^S*''^*'''* ■"■* /^fitfovci., had an 
 
 Jimul»t;ions ^r »»ade a (lir about whofe Gilts were heft, and were therefore to take place in 
 heir AnemMies',*"to prevent their thinking that ^h^bk might have too har/li a meaning ftbr 
 he is in all this EpilUc very tender of offending thein, and therefore fweetens all his Reproofs 
 a.s much as pofTible^ he here t ikes it up again, and ufes it more than once in a way that ap- 
 proves and advifes that the)' (liould (^:i\^ii 'aMv/^aliKoi, whereby yet he means no more but 
 that they fhould not negleft their fpiritual Gilts ; He would have ti'.em ufe them in their Af- 
 femblies, but yet in fuch Method and Order as he direfts. 
 
 fpeaks 
 
I CORINTHIANS. 
 
 TE X T. 
 
 P ARA P HRAS E. 
 
 Hi 
 
 i For he that fpeaketh in 
 an unknown tongue, fpeak- 
 eth not unto men, but un- 
 to God : to>- no man un- 
 aerftanderii 'im ; ho^v- 
 beitin the f(''fithe fpeak- 
 eth inyHleries 
 
 3 But he that prophelieth, 
 fpeakethu - i- en to edi- 
 fication, and cxuortation, 
 and com fori. 
 
 A He thai fpeaketh in an 
 unknown tongue : edifieth 
 hfmfelf ; but he that 
 prophelieth, edifieth the 
 church. 
 
 ^ I would that ye all fpske 
 with tongues, but rather 
 that je prophehed : for 
 greater is he that prophefi- 
 eth, than he that fpeaketh 
 
 fpealcs in an unknown Tongue (fj, fpcaks to 
 God rilone, but not to Men, for no body un- j 
 cierflands him ^ the things he utters by the^ 
 Spirit in an uni.^nown Tongue, are Myfterieg,! 
 tnifigs'nOt un<Jerftood by thofe u-hb hesr them/' 
 But 'he that prophefierh (gX Tpenks to Men 
 who are exhorted and comforted thereby, and 
 help'd forwards in Religion and Piety. He that 
 fpe.ikf in an unknown Tongue {hj edifies him-, 
 felf alone, bur he that prophefieih, edifieth the 
 Church. I wifh that ye had all the Gift of 
 Tongues, but rather that ye all prophefied, foe 
 greater is he that prophefierh, than he that 
 fpeaks with .Tongues, unlefs he interprets what 
 
 NO T E S, 
 
 2. 
 
 2 (f) He wlio attentively reads this Seftion about fpiritual Men and their Gifts, may find 
 reafon to imagine, that it was thofe who had the Gift ot Tongues who caufed the Diforder in 
 the Church it Corinth, by their forwardncfs to fpeSk, .and i^rivingto be heard firll, and fo 
 taking up too much of the time in their Afleitiblips, in fpeaking in unknown Tongues. For 
 the remedying this Difordef-, and better reguliting ot this matter amongft other things, they 
 had recourfe to St. Paul ; He will not eafdy avoid thinking fo, who coniiders, 
 
 ^fl, That the firft Gift which St. Paul compares with Charit) , Cb. 13, and extremely un- 
 dervalues, incomparifon of that Divine Vertue, is the Gift of Tongues. Asifthatwere 
 the Gift they moll affefted to lliew, and moft valued themftlves upon; as indeed it was 
 in it felfmoft fitted for Oftentatton in their Allemblies of any other, if any one were incli- 
 ned that way : And that the Corinthiam in their prefent State, were not exempt from Emu- 
 lation. Vanity and Oftentation, is very ev5dent. 
 
 lily. That Ci. 14. when St. P<i«; compares their fpiritual Gifts one with another, the 
 firll, nay and only one, that hedebafesand depreciate* in comparilbn of others, is the Gift 
 ot Tongues, which he difcourfes of for above 20 Verfes together, in a way fit to abate a too 
 high Efteem, and a too exceflive Ufe of it in their Aflemblies, which we cannot fuppofe he 
 would have done, had they not been guilty of fome fuch Mifcarriages in the cafe whereof the 
 24»fe Verfe is not without an Intimation. 
 
 jd/r. When he comes to give Direftions about the Ejrercife of their Gifts in their Meet. 
 ings, this of Tongues is the only one that he reftrains and limits, ver. 27, 28. 
 
 3 (g) What is meant by Prophefying, fee CJ!i. 12. 10. 
 
 4 (fc) ^y yh<LusK, unknown Tcngu!, Dr. Z;ji(/co« in thi« Chapter utiderftands the Hebrew 
 Tongue, which, as he obferves, was ufed in the Synagogue in reading the Sacred Scri- 
 pture, in praying and in preaching. If that be the meaning of TTv'jMf here, it fuits well the 
 Apolile's Defign, which was to take themoff from their Jewilb falle ApolUe, whoprob»bIy 
 might have encouraged and promoted this (peaking of Hebrew in their ATemblies. 
 
 .dh 
 
 her 
 
88 
 
 Vtronis 3, 
 
 I CORINTHIANS. 
 
 PARAPHRASE^ TEXT. 
 
 he delivers in an unknown Tongue, that the 
 4J. Church may be editicd by it. For example, 
 ■ihoiild I apply my feJf to you in a Tongue you 
 knew not, what good (hould I do you, unle's 
 I interpreted to you whit I faid, that you 
 might underfland the Revelation, or Know- 
 ledge, ^r Frophefie, or Doftrine f; J contained 
 7' in it } Even inanimate Inftruments of Sound, 
 as Pipe, or Harp, are not made ufe of to make 
 an infignificant Noife, but diftinct Notes ex- 
 preding Mirth, or Mourning, or the like, are 
 play'd upon them, whereby the Tune and 
 °' Compofure is undcrflood. And if the Trum- 
 pet found nor fome Point of War that is un- 
 derftood, the Soldier is not thereby inflruued 
 3' what to do. So likewife ye, unlefs with the 
 Tongue which you ufe, utter Words of a clear 
 and known Signification to your Hearers, you 
 talk to the Wind, for your Auditors under- 
 go, ftand nothing that you fay. There is a great 
 number of fignificant Languages in the World, 
 I know not how many, every Nation has its 
 II. own^ if then I underfland not another's Lan- 
 guage, and the Force of his Words, I am to 
 him when he fpeaks, a Barbarian, and what- 
 
 NOTES. 
 
 with tongues, except he 
 interpret, that the church 
 may receive edifying. 
 
 Now brethren, if I come " 
 unto you fpeaking with 
 tongues, what ftiall I pro- 
 fit )ou, except I fliall fpeak 
 to )0U cither by revelati- 
 on, or by knowledge, or 
 by prophefying, or by do- 
 arinc ? 
 
 And even things with- 7 
 out life giving found, whe- 
 ther pipe or harp, except 
 they give a dillinftion in 
 the founds, how fhall it be 
 known what is piped or 
 harped ? 
 
 For if the trumpet give " 
 an uncertain found, who 
 fliall prepare himfelf to the 
 battel ? 
 
 So likewife you, except 9 
 ye utter by the tongue 
 words eafie to be under- 
 ftood , how /l)all it be 
 known what is fpokcn ? for 
 ye /liall i'peak into the air. 
 
 There are, it may be, lO 
 fo many kinds of voices in 
 the world, and none of 
 them is without lignifica- 
 tion. 
 
 Therefore if I know not * * 
 the meaning of the voice. 
 
 6 CO 'Tis not to Ije doubted but thefe four diftinft Terms ufed here by the Apofile, had 
 each his dilh'nft Signification in his Mind and Intention, whether what may be coIIeiSed 
 from tliete Epillles, may fujliciently warrant us to underftand them in the following Sig- 
 nifications, I leave to tlie Judgment of otliers. 1//, 'A7rox*M;-|4S-, Revelaticn, foniething re- 
 vealed by God immediatcl) to the Perfon ; Vid. ver. 30. 2dly, ruTair, Knowledge : The 
 Hinderllanding the Myllical and Evangelical Senfe of Paflages in the Old Tertament, rela- 
 ting to our Saviour and the Gofpel. ^dlji, Ug^if-.tTtTa, Prcphefie, an infpired Hymn, vid, 
 ver. 26. 4»^/y, AiJ*xi, Dollrine: Any Truth of the Gofpel concerning Faith or Manners. 
 But whether this, or any other precife njeaning of thefe Words can be certainly made out 
 now, it is perhaps of no great neceflity to be over-curious ; it being enough for the under- 
 fianding the Senfe and Argument of the Apofile iiere, to l<now that thefe Terms Hand for 
 iome intelligible Difcourfe tending to the Edification of the Church, tho' of what kind each 
 ©flbemwasip particular we -certainly know not. 
 
 ever 
 
I CORINTHIANS. 
 
 89 
 
 TEXT. PARAPHRASE. "C^' 
 
 I rtiall be unto him that 
 fpeaketh , a barbarian ; 
 and he that fpeaketh (hall 
 be a barbarian unto me. 
 
 •2 Even Co ye, forafmuch 
 as ye are zealous of fpiri- 
 tual gifts, feek that yc may 
 excel to the edifying of the 
 church, 
 
 t? Wherefore let him that 
 fpeaketh in an unknown 
 tongue, pray that he may 
 interpret. 
 
 ■*•}• For if I pray in an un- 
 known tongue, my fpirit 
 prayeth, but my under- 
 ibnding is unfruitful. 
 
 15 What is it then ? I will 
 pray with thf fpirit, and 
 I will pray with the un- 
 derrtanding alfo; I will 
 
 ever he fiys is all gibberiflito me : And fo is it 
 with you, ye are Barbarians to one another, 
 as far as ye fpeak to one another in unknown 
 Tongues. But fince there is Emulation amongfl: 12. 
 you concerning fpiritual Gifts, feek to abound 
 in the Exercife of thofe which tend mo(f to the 
 Edification of the Church. Wherefore let him 15. 
 that fpe^ks an unknown Tongue, pray thn he 
 may interpret what he fays. For if 1 pray in '4* 
 the Congregation in an unknown Tongue, 
 my Spirit it is true accompanies my Words 
 which I underftand, and fo my Spirit prays {kj, 
 but my meaning is unprofitable to others who 
 underliand not my Words. What then is to '5« 
 be done in the cafe > Why, I will, when mo- 
 ved to it by the Spirit, pray in an unknown 
 Tongue, but fo that my meaning (IJ may be 
 undcrftood by other?, f. e, I will not do it but 
 when there is fome body by to interpret ("wj : 
 
 NOTES. 
 
 14 (k) This Is evident from ver. 4. where it is faid, ^e that fpeaketh with a Tcngue cdi- 
 feth himfelf. 
 
 15 (ly I will not pretend to jufttfie this Interpretation of t« k><, by the exaft Rules of 
 the Greek Idiom; but the Senfc of the place will, I think, bear me out in it. And as there 
 is occafion often to remark, he muft be little verled in the Writing of St. Paul who does 
 not obfervc, thafwrTitn he has uled a Term, he is apt to repeat it again in theVame Dif- 
 courfe in a way peculiar to himfelf, and fomewhat varied trom its ordinary Signihcation, 
 So having here in the foregoing Verfe uled v^j-forthc Sentiment of his own Mind, which 
 was unprofitable to others when he pray'd in a Tongue unknown to them, and oppofed ic 
 to mtiv/ux, which he ufed there tor his own Senfe, accompanying his own Words, inttllici» 
 ble to himfelf, when by the Impulfe of the Spirit he pray'd in a Foreign Tongue, be here 
 in thi< Verfe continues to ufe praying, tS ■mMv/zafji, and r^toi, in the fame Oppolilion the 
 one for praying in a llrange Tongue, which alone hib own .Mind underltood,and accompa- 
 nied : The other for prayini^, fo i.s that the meaning of his Mind in thofe Words he ut- 
 tered, was made known toothers, ib that they were alfo benefited. This ufe ot^mnvuali ii 
 farther confirmed in the next Verfe : And what he means by roi' here, he expreffes bv Jia 
 *3i.-, ver. 19. and there explains the meaning of it. 
 
 i-w) For fo he orders in the uTc of an unknown Tongue, ver, 27. 
 
 M 
 
 And 
 
po 
 
 I CORINTHI ANS. 
 
 Nir.njs 3. 
 
 PARAPHRASE. 
 
 And fo I will do alfo in Singing (ji), I will fing 
 b) the Spirit in an unknown Tongue, but I 
 will take care that the meaning of what I 
 fing fh Jl be underftood by the Afliftants. And 
 
 16. thus )e fhould all do in all like Cafes. For if 
 thou by the Inipulfe of the Spirit givefl; Thanks 
 to God in an unknown Tongue, which all un- 
 derftsnd not, how (hall the Hearer who in this 
 refpeft is unlearned, and being ignorant in 
 that Tongue, knows not what thou fayeft, 
 how (hall he fay Amen ? How (hall he joyn 
 in the Thanks which he underftands not > 
 Thou indeed givefl: Thanks well , but the other 
 is not at all edified by it. I thank God I fpeak 
 with Tongues more than you ail, but I had 
 rather fpeak in the Church five Words that are 
 underftood, that I might inftrucl others alfo, 
 than in an unknown Tongue ten thoufand 
 that others underftand not. iVIy Brethren, be 
 not in Underflanding Children, who are apt 
 ro be taken with the Novelty or Strangenefs 
 of things ; In Temper and Difpofition be as 
 Children void of Malice (0), but in Matters of 
 Underflanding be ye perfed: Men, and ufc your 
 
 21. Underftandings (p). Be iiot fo zealous for the 
 ufe of unknown Tongues in the Church, they 
 are not fo proper there: It is written in the 
 
 17- 
 
 I a. 
 19. 
 
 20. 
 
 TEXT. 
 
 (ing with the fpirit, and 
 I will ling with the under- 
 ftanding alio. 
 
 Elfe when thou /halt 16 
 blefs with the Ipirit, how 
 (hall he that occupieth the 
 room of the unlearned fay 
 Amen at thy giving of 
 thanks, feeing he under- 
 ilandcth not what thou 
 fayeft ? 
 
 I 
 
 For thou verily gtveft 17 
 thanks well, but the other 
 is not edihed. 
 
 I thank my God , 1 18 
 fpeak with tongues n>ore 
 than you all: 
 
 Yet in the church I had 19 
 rather Ipeak five words 
 with my underflanding, 
 that by my voice I might 
 teach others alfo, than ten 
 thoufand words in an un- 
 known tongue. 
 
 Brethren, be not chil- jq 
 dren in underftanding : 
 howbeit, in malice be yc 
 children, but in underflan- 
 ding be men. 
 
 In the law it h writ* 21 
 ten. With men of other 
 tongiifii, and other lips 
 
 NOTE S. 
 
 (n) Here it may be obferved, that as in their publick Prayer one pray'd, and the others 
 held their Peace; fo it was in their Singing, at leaft in that Singing which was of exteW' 
 pore Hymns by the Impulfe of the Spirit. 
 
 ao (0) By xttx/'a. Malice, I think is here to be underflood all forts of ill temper of Mind, 
 contrary to the Gentlenefs and Innocence of Childhood, and in particular their Emulation 
 and Strife about the Exercifc oi their Gifts in their Aflemblies. 
 
 (f) Vid. JLom. 16. 19. ^i. 4- »3 ^5- 
 
 Law 
 
I CORINTHIANS. 
 
 pi 
 
 TEXT. 
 
 •will I fpeak unto this peo- 
 ple ; and yet for all that 
 will they not hear me, 
 faith the Lord. 
 
 22 Wherefore tongues are 
 for a (ign, not to them 
 that believe, but to them 
 that believe not : but pro- 
 phcfying fcrveth not for 
 them that believe not, but 
 for them which believe. 
 
 27 If therefore the whole 
 church be come together 
 into one place, and all 
 fpeak with tongues, and 
 there come in thoie that 
 are unlearned, or unbelie- 
 vers, will they not fay that 
 ye are mad ? 
 
 »4- But if all propheHe, and 
 there come in one that be- 
 lieveth not, or one unlear- 
 ned, he is convinced of all, 
 he is judged of all : 
 
 25 And thus are the fecrets 
 of his heart made mani- 
 feft ; and fo falling down 
 on his face he v*ill worftiip 
 God, and report that God 
 is in you of a truth. 
 
 S^ How is it then, bre- 
 thren ? when ye come to- 
 gether, every one of you 
 bath a pfalm, hath a do- 
 
 P ARAPHRASE. 
 
 Neronfs r>. 
 
 Law (q). With Men of other Tongues and 
 other Lips will I fpeak unto this People : And 
 yet for all that will they not hear me, faith the 
 Lord. So that you fee the fpeaking of flrange I2 
 Tongues miraculoufly is not for thofe who are ' 
 already converted, but for a fign to thofe who 
 are Unbelievers : But Prophefie is for Belie- 
 vers, and not for Unbelievers : and therefore 
 fitter for your AlTeiublies. If therefore when 
 the Church is all come together, you (hould 
 all fpeak in unknown Tongues, and Men un- 
 learned or Unbelievers fhould come in, would 
 they not fay that you are mad > But if ye all 
 prophefie, and an Unbeliever or ignorant Man 
 come in, the Difcourfes he hears from you 
 reaching his Confcience, and the fecret Thoughts 
 of his Heart, he is convinced, and u^rought 
 upon, and fo falling down worships God, and 
 declares that God is certainly amongfl: you. 
 What then is to be done, Brethren .> When ye 
 come together, every one is ready fr), one 
 with a Ffalm, another with a Dodrine^ ano- 
 ther with a ftrange Tongue, another with a 
 Revelation, another with Interpretation. Let 
 
 NOTES, 
 
 23. 
 
 24. 
 
 25. 
 
 26. 
 
 21 Cq) The Books of Sacred Scripture delivered to the Jews by Divine Revelation, under 
 the Law, before the time of the Gofpel, which we now call the Old Teftament, are in the 
 Writings of the New Teftament called fometimes rfce Xaw, the Trcphets, and the Pfalms, as 
 Luie 24. 44. fometimes the Law and the Prophets, as uifls 24. 14. And fometimes they are 
 ill comprehended under this one Name, the Lata, as here, for the PalTage cited is in ifaiah. 
 
 16 (r) 'Tis plain by this whole Difcourfe of the Apolile's, that there were Contentions 
 and Emulations amongft them for Precedency of their Gifts, and therefore I think txarof 
 i'XH, may be render'd, everyone is ready, as impatient to be firft heard. If there were no 
 fucii Diforder amongll them, there would have been no need for the Regulations given in the 
 end of this Verfe, and the 7 "Verfes following, efpccially vsr. 31,32. where he tells them, 
 they an may prophefie one by otte, and that the Motions of the Spirit wcrenot fo ungoverna- 
 ble, as not to leave a Man Mailer of himfelf He mull not think himlblf undera neceflity 
 of fpeaking as foon as he found any Impulft of the Spirit upon his Mind. 
 
 M 2 all 
 
92 
 
 I CORI NTHIANS. 
 
 ^:^ PARAPHRASE. TEXT. 
 
 2-7, all things be done to Edification, even though 
 
 (f) nny one fpe^k in an unknown Tongue, 
 
 which is a Gitt thit feems lead intended for E- 
 
 dification (r. • Jet but two or three at ni oft, at 
 
 any one meeting, fpeak in an unknown Tongue, 
 
 and that feptrarely one Jifter another, and Jet 
 a8. there be but one Interpreter (w). But if there 
 
 be i:o body prcfent that can interpret, Jet not 
 
 any one ufe his Girt of Tongues in the Con- 
 gregation, but let him filently within himfeJf 
 
 fpeak to liimfelf, and to God. Of thofe who 
 
 have the Gift ofProphefie, let but two or three 
 
 fpeak at the fame Meeting, and let the others 
 
 examine and difcufs it. But it during their 
 
 Debate the meaning of it be revealed to one 
 
 that fits by. Jet hiu) that was difcourfing of 
 
 it before give oflP. For ye may all prophefie 
 
 one after another, that all may in their turns 
 
 be Hearers, and receive Exhortation and Jn- 
 
 Itrudion. For the Gifts of the Holy Choft 
 
 are not like the Pollefllon ofthe Heathen i'rielts, 
 
 who are not Mafters of the Spirit that pof- 
 
 fcjTes them.. But ChrUliins, however filled 
 
 NOTES. 
 
 27 (s) St. Paul has Paid in this/Cliapter as mucfi as (onveniently could he faid to retlrain 
 their fpeaking in unknown Tongues in their AfTeniblies, which leems to be that wherein 
 the Vanity and Ofientation ot the Coriaihians was moft forward -to fliew it felf. It is not, 
 fays he, a Gift intended for the Edification of Believers ; however, (ince you will be exer- 
 ciling it in your Meetings, let it alwa) s be fo ordered, that it may be for Edification ; hte 
 I have rtndcr'd altho\ So 1 think it is fometimes ufed, but no where, as I remember, (im- 
 ply tor //, as in our Tranflation ; nor will the Senfe here bear wbetber, which is the common 
 Signitication olVi'rt. And therefore I take the Apollle's Senfe to be this; You muft do no- 
 thing but to Edification, tho' you fpeak in an unknown Tongue, even an unknown Tongue 
 oiult lie made ule of in )our Alicmblies only to Edification. 
 
 («) Vid. ver. 2, C? 4- 
 
 (u) The RuleoftlicSvnagogue was; In the Law let one read and one interpret: In the 
 Prcphets let one read and two interpret: In £^ier ten may read, and ten interpret. Tis 
 not improbal le that ibme luch Difbrder had been introduced into the Church of Cerinit by 
 their judaiiingfalfc Apoftle, which St. P(J«/ would here put an end to.. 
 
 with. 
 
 29. 
 
 30. 
 
 31. 
 
 52, 
 
 (ftrine, hath a tongue, hath 
 a revelation, hath an in- 
 terpretation. Let all things 
 be done to edifying. 
 
 If any man fpeak in an 27 
 unknown tongue, let it be 
 by two, or at the nioO by 
 three, and that b) courfe ; 
 and let one interpret. 
 
 But if there be no in- 28 
 terpreter, let him keep 
 filcnce in the church j and 
 let him fpeak to himfelf^ 
 and to God. 
 
 Let the prophets fpeak 29 
 two or three, and let the 
 other judge. 
 
 If any thing be reveal- 30 
 cd to another that litteth 
 by, let the firft hold his 
 peace. 
 
 For ye may all prophe- 3 1 
 (ie one by one, that all may 
 learn, and all may be com- 
 tbrted. 
 
 And the fpirits of the 52 
 prophets are fub^eA to the 
 prophets. 
 
I CORINTHIANS. 
 
 93 
 
 55 For God is not the au- 
 thor of tonfufion, but of 
 peace, as in all churches of 
 the faints. 
 
 TEXT, PARAPHRASE. ^!X^, 
 
 with the Holy Ghoft, are Mriflers of their 
 own Adions, can fpeak or hold their Peace, as 
 they fee occafion, and are not hurried away 
 by any Compulfion. h is therefore no reafon 5:5^ 
 for you to fpeak more than one at once, or to 
 interrupt one another, becaufe you find your- . 
 felves infpired and moved by the Spirit of 
 God. For God is not the Author of Confufi- 
 cn and Diforder, but of Quietnefs and Peace. 
 And this is whatisobferved in all the Churches 
 of God. As to your Women, let theni keep a^T, 
 filence in your AfTemblies, for it is not per- 
 mitted them to difcourfe there, or pretend to 
 teach, that does no way fuit their State of 
 Subjedion appointed them in the Law. But 
 if they have a mind to have any thing explain- 
 ed to them that pafTes in the Church, let thera 
 for their Information ask their Husbands at 
 home, for it is a fliame for Women to Dif- 
 courfe and Debate with Men publickly in the 
 Congregation fifj. What do you pretend to ^§, 
 gire Laws to the Church of God^ or to a 
 Right to do what you pleafe amongft. your 
 felves, as if the Gofpei began at Corinth, and 
 i/Tuing from you, was communicated to the 
 reft of the World, or as if it were communi- 
 cated to you alone of all the World ? If any 
 Man araongft you think that he hath the Gift 
 of Prophefies, and would pafs for a Man know- 
 
 34. Let your women keep 
 fllerce in the churches : 
 for it is not permitted un- 
 to them to fpeak ; but 
 they are commanded to be 
 under obedience, as alJo 
 faith the law. 
 
 ,, And if they will learn 
 any thing, let them ask 
 their husbands at home : 
 for it is a fhame for wo- 
 men to fpeak in the 
 church, 
 
 36 What ? came the word 
 of God out from you ? or 
 came it unto you only ? 
 
 37 If any man think him- 
 felf to be a prophet, or 
 fpiritual, let him acknow- 
 
 35. 
 
 37' 
 
 NOTES. 
 
 34, 31. (w) Why T apply this Prohibition of fpcaking only to reafoning and .purely To- 
 luntary Difcourfe, but fuppofe a Liberty left Women to fpeak, where they had a;) imme-- 
 diate Impulfe and Revelation from the Spirit of God, Vid. ch. 1 1. 3. In the Synagogue it 
 was ufual for any Man that had a mind to demand of the Teacher a farther Explicaaon of. 
 what he had f«id : But this was notpermittcd to the Women> 
 
 in_^; 
 
94- 
 
 "Nercnis 5. 
 
 ICORINTHIANS. 
 
 T EXT. 
 
 ledge that the things that 
 I write unto you, are the 
 commandnienti of the 
 Lord. 
 
 But if any man be igno-j3 
 rant, let him be ignorant. 
 
 Wherefore, brethren, 39 
 covet to prophelie, and 
 forbid not to fpeak with 
 tongues. 
 
 Let all things be done 40 
 decently, and in order. 
 
 "PARAPHRASE. 
 
 in^ I'n the revesled Will of God (x). Jet him 
 
 acknowledge that thefe Rules which I have 
 
 here given, are the Commandments of the 
 33* Lord. But if any Man (7 j be ignorant that 
 
 they are fo, I have no more to fay to him : I 
 39* Jeave him to his Ignorance. To conclude. 
 
 Brethren, let Prophefie have the Preference in 
 
 the Exercife of it (s) : But yet orbid not the 
 40. fpeaking unknown Tongues. But whether a 
 
 Man prophefies or fpe.-ks with Tongues, what- 
 ever fpiritual Gift he excrcifes in your AfTem- 
 
 blies, Jet it be done without any Indecorum or 
 
 Diforder. 
 
 NOTES. 
 
 57 (x) Unvij.xliK')^, a fflrhual Man, in the Senfe of St. Tauly is one who founds his Know- 
 ledge in what is revealed by the Spirit of God, and not in the bare Difcovcries of his natu- 
 ral Reafon and Parts : Vid.ch. ii. i^. 
 
 38 (y ) By the any Man mention 'd in this and the foregoing Verfe, St. Paul feems to in- 
 timate the falfe ApofUe, who pretended to give Laws amongft them, and as we have obfer- 
 yed, may well be fuppofed to be the Author of theft Diforders, whom therefore St. Paul 
 fcBcfts on, and prefies in thefe three Verfes. 
 
 39 f ?; ZHAer, in this whole Difcourfe of St. Paid, taken to refer to the Exercife, and not 
 to the obtaining the Gifts to which it is joyn'd, will direft us right in underftanding St. 
 Paul, and make his meaning very eafie and intelligible. 
 
 SEC T. X. 
 
 CHAP. XV. I— .58. 
 
 CONTENTS. 
 
 t 
 
 AFter St. Paul (who had taught them another Do5;rine) had left 
 Cor'mth^fome among them denied the Refurredion of the Dead. 
 This he confutes by Chrift's Refurredion, which the number of Wit- 
 neffes yet remaining, that had feen him, put paft Queflion, befides 
 the conflant inculcating of it by all the Apoftles every where. From 
 
 the 
 
I CORINTHIJNS. 95 
 
 the Rerurr€<5ion of Chrifl thus eftabliflied he infers rhs Refurfe(ftion^''-c?'-57° 
 of the Dead; (hews the Order they (liall rife in, and what fort oi^^^X!^ 
 Bodies they (hall have. 
 
 's^'V**-' 
 
 TEXT. 
 
 1 TV /I Oreover, bretirren^ 
 J_VX I detlare unto you 
 the gofpcl which I prea- 
 thed unto you, which alfo 
 you have received, and 
 wherein )e ftand ; 
 
 2 By which alfo ye are fa- 
 ved, if ye keep in memo- 
 ry what I preached unto 
 you, unlefs ye hav* belie- 
 ved in vain. 
 
 3 For I delivered unto 
 youfirftofall, that which 
 I alfo received, how that 
 Chrift died for our lins ac- 
 cording to the fcriptures; 
 
 4 And that he was buried, 
 and that he rofe again the 
 third day according to the 
 Scriptures: 
 
 5 And that he was feen of 
 Cephasjthen of the twelve. 
 
 * After that, he was feen 
 of above five hundred bre- 
 thren at once: of whom 
 the greater part remain 
 unto this prefent, but fome 
 are fallen atlcep : 
 
 y After that, he was feen 
 of James ; then of all the 
 apoilles. 
 
 ^ And laft of all he was 
 feen of me alfo, as of one 
 born out of due time. 
 
 5 For I am the leaft of the 
 apoftles, that am not meet 
 to be called an apoftle, be- 
 taufe I perfecuted. the 
 church of God. 
 
 *o But by the grace of God, 
 
 PARAPHRASE. 
 
 rae 
 
 NOTES. 
 
 I. 
 
 2. 
 
 IN what lam now gohig to fay to you, Bre- 
 thren, I make known to'you no other Go- 
 fpel than what I formerly preached to you, 
 and you received and have hitherto profefTed, 
 and by which alone you are to be favcd. This 
 you will find to be fo, if you retain in your 
 Memories what it was that I preached to you, 
 which you certainly do, unlefs you have taken 
 up the Chriftian Name and Profeffion to no 
 purpofe. For I delivered to you, and particu- 
 larly inCifled on this which I had received, viz. 
 that Chrift died for our Sins, according to the 
 Scriptures, and that he was buried, and that 
 he was raifed again the third day according 
 to the Scriptures 4 and that he was feen by Pg- 
 ter ; afterwards by the twelve Apoftles, and 
 after that by above five hundred Chriftians at 
 once, of whom the greateft part remain alive to 
 this day, but fome of them are deceafed ; Af- 
 terwards he was feen by James ; and after that 
 by all the Apoftles. Laft of all he was feen 
 by me alfo, as by one born before my time («). 
 For I am the leaft of the Apoftles, not worthy 9. 
 the Name of an Apoftle, becaufe I perfecuted 
 the Church of God. But by the free Bounty 10. 
 of God I am what it hath pleafed him to make 
 And this Favour which he hath beftowed 
 
 6. 
 
 7. 
 8. 
 
 % fa) An abortive Birth that comes before its time, which is the Name St. FmI gives 
 himfelf here, is ufually fudden and at unawares, and is alfo weak and feeble, fcarce defer- 
 vine 10 be called or counted a Man. The former part agrees to St. TauVs being made 
 a Oiriliianand an Apollle, though itbc in regard t>i the Utter, that in the following 
 Vtrfc St. fat*; calls himfeJf Abortive, 
 
96 I CORINTHIANS. 
 
 PARAPHRASE. TEXT. 
 
 AnJZh.<,T ^ 
 
 on me, Inrh not been altoa,ethcr fruitlef?, for 
 1 have Jabour'd in prenchinf^ of the Gofpel 
 more than all the other Apoftles (b), which yet 
 1 do not afcribe to any thing of my fclf, but 
 to the Favour of God which accompanied me. 
 
 SI. But whether I or the other Apoftles preached, 
 this was that u-hich we preached, and this was 
 the Faith )e were baptized into, viz.. that 
 Chrifi: died, and rofe a^ain the third day. If 
 
 12. therefore this be fo, if this be that which has 
 been preached to you, ws. that Chrift has 
 been r;iifed from the dead, how comes it that 
 fome (c) amongif you fay as they do, that there 
 
 2 5- is no Refurrcctionof the Dead? And if there 
 be no Kefurreclion of the Dead, then even 
 
 fi4« Chrift himfeif is not rifen : And if Chrift be 
 not rifen our preaching is idle Talk, and your 
 
 15. believing it is to no purpofe : And we who 
 pretend to be Witnefles for God and his Truth, 
 fhall be found Liars, bearing Witnefs againft 
 God and his Truth, affirming that he raifed 
 Chriff, whom in truth he did not raife, if it 
 
 ^^» be fo that the Dead are not raifed- For if the 
 Dead (hall rot be raifed, neither is Chrill: rai- 
 
 ®7» fed. And if Chrift be not rifen, your Faith is 
 to no purpofe, your Sins are not forgiven, but 
 
 NOTES. 
 
 I am what I am: and hi'j 
 grace which was bellowed 
 upon me, was not in vain ; 
 hut I laboured more abun- 
 dantly than they all : yet 
 not I, but the grace of 
 God which was with me. 
 
 Therefore whether it 1 1 
 were 1 or they, fo we 
 preach, and fo ye believed. 
 
 Now if Chrift be prea-'2 
 ched that he rofe trom the 
 dead, how fay fome among 
 you, that there is no re- 
 furreftion of the dead ? 
 
 But if there be no re-l? 
 furreiftion ot the dead, 
 then is Chrift not rifen. 
 
 And if Chrift he not ri- 1 4 
 fen, then is our preaching 
 vain, and your faith is alio 
 vain. 
 
 Yea, and we are found 1$ 
 falfe witneffes of God ; 
 becaufe we have teftified 
 of God, that he raifed up 
 Chrift ; whom he railed 
 not up, if fo be that the 
 dead rife not. 
 
 For if the dead rife not, 16 
 then is not Chrift raifed : 
 
 And a Chrift be not 17 
 raifed, jour faith vi vain; 
 ye are yet in \our lins. 
 
 10 (£) St.Taul drops in this Commendation of himfclf to keep up his Credit in the 
 Church of Corinth, where there was a Faction labouring to dil'credit iiini. 
 
 12 (c) This may welt be underliood ot the Head of the contrary Fa<;Hon, and fome of his 
 Scholars, ifl, Becaufe St. Paul introduces this Confutation by averting his ^4iilion, wiiich 
 chefe his Oppofers would bring in quelliop. idly, Becaule he is (o careful to let the Corinthi. 
 <ws feehemairrtainsnot the Doftrineot the Refurre(flion,inoppo(;tion to thefe their new Lea- 
 ders, it being the Doftrine he had preached to them at their firft Converfion, before any fuch 
 •falfe Apoftle appear'd among them, and milled them about the Refurreftion. Their falfe 
 Apoftlc wasa.Jew, and in all appearance Judaized,may he not alio be fufpefted of Sadducifm ? 
 Per 'tis plain he with all his might oppoled S^. Paul, which muft be from fome niain Diffc. 
 irence in Opinion at tlie botton:. For there are no Footfteps of any perfonal Provocation. 
 
 you 
 
 &i 
 
i8 Then tliey alfo which 
 are fallen afleep in Chrill, 
 are periftied. 
 
 «9 ir in this life only wc 
 have hope in Chrilt, we 
 are of all men moil mife- 
 rable. 
 
 20 But now is Chrift rifen 
 from the dead, and become 
 the h'rll fruits of them that 
 flept. 
 
 31 For (ince by man came 
 death, by man came alfo 
 the refurreftion of the 
 dead. 
 
 22 For as in Adam all die, 
 even fo in Chrift fliall all 
 be made alive. 
 
 23 But every man in his 
 own order : Chrift the 
 £rft fruits, afterward they 
 that are Chrift's, at his 
 coming. 
 
 24 Then cometh the end, 
 when he fliall have deli- 
 vered up the kingdom to 
 God, even the Father ; 
 when he fliall have put 
 down all rule, and all au. 
 thcrity and power. 
 
 18. 
 19. 
 
 I CORINTHIANS. 97 
 
 TEXT. PARAPHRASE. ""'''"'" 
 
 you are ftill liable to the Punifliinent due to 
 them. And they alfo who died in the b. lief of 
 the Gofpel are perifhed .nnd loft. If the Ad- 
 vantages we expeft from Clirift are confined ta 
 this Life, and we have no hope of any benefit 
 from him in another Life hereifter, we Chri- 
 ftians are the mod mifenble of ail Men. But 
 in truth Chrifl is adnally rifen fron the dead, 
 and is become the fir ft Fruits (7) of thofe who 
 were dead. For fince by Man came Death, by 2r.- 
 Man alfo came the Refurrection of the Dead, 
 or Rcftoration to Life. For as the Death that 
 all Men fuffer is owing to AJam, fo the Life 
 til It all fliall be reftored to again is procured 
 them by Chrift. But they (hall return to Li/e 
 'igatn, nof all at once, but in their proper Or- 
 der, Chrift the firft Fruits is already rifen ; 
 next after hira (ball rife thofe who are his Peo- 
 ple, his Church, ?fnd this (hall be at his fe- 
 cond coining. After that (hall be the day of 24 
 Judgment, which fliall bring to a Conclufion, 
 and finifh the whole Difpenfation to the Race 
 and Pofterity of Adam in this World,* When 
 Chrift fliall have delivered up the Kingdom to 
 God and the Father, which he fliall not do till 
 he hath deftroy'd all Empire, Poi^^er and Au- 
 thority that fliall be in the World befide^:. For 
 he muft reign till he has totally fubdued and 
 brought all his Enemies into Subjedion to his 
 Kingdom. The laft Enemy that fliall be de- 
 ftroyed is Death. For God hath fubjefted all 
 things to Chrift i but when it is faid all things 
 
 20» 
 
 22. 
 
 23. 
 
 ^5 For he muft reign till 
 he hath put all enemies 
 under his feet. 
 
 26 The laft enemy that 
 fliall be dellroyed , is 
 death. 
 
 27 For he hath put all 
 things under his leet. But 
 
 26. 
 27- 
 
 NOTES. 
 
 20 (d) The firft Fruits was a fmall part which was firft taken and offered to God, and 
 fanftified the whole Mafs which was to follow. 
 
 N 
 
 are 
 
p8 ICORINTHI JNS. 
 
 PARAPHRASE. TEXT. 
 
 An.Ch.<,j 
 Niranis ■> 
 
 2 8. 
 
 29. 
 30. 
 
 32. 
 
 33. 
 
 34- 
 
 when he faith all things are 
 put under him, it is mani- 
 tell that he is excepted 
 which did put all things 
 under him. 
 
 And when all things 28 
 fliall be fubdued unto him, 
 then ll-all the Son alio 
 himfelf be Tubjea unto 
 him that put all things 
 under him, that God may- 
 be all in all, 
 
 Elfe what fliall thev do 29 
 which are baptized for the 
 dead, if the dead rife not 
 at all? why are they then 
 baptized for the dead ? 
 
 And why (land we in 
 jeopardy every hour ? 
 
 I proteft by your re- ji 
 joycing which 1 have in 
 Chrift Jefus our Lord, I 
 die dail) 
 
 are fubjecled, it is pliin that he is to be ex- 
 cepted who did fubjed nil things to him. But 
 when .qll thin_G,s Ihail be actually reduced under 
 Subje^.lion to him, then even the Son himfelf, 
 /. <f. Chrift and his whole Kingdom, he and all 
 his SubjeSs and Members, fhnll be fubjeiled 
 to him that gave him this Kingdom and uni- 
 verfal Dominion, that God may immediately 
 govern and influence nil. Elfe (i?) what fhall 
 they do who are baptized for the dead {f) } 
 and why do we venture our Lives continually > 
 Astomyfelf, I am expofed, vilified, treated 
 fo that I die daily ^ and for this I call to wit- 
 nefs your glorying againft me, in which I rea- 
 ly glory, as coming on me for our Lord Jefus 
 Chrift's fake : And particularly to what pur- 
 pofedid I fuffer my felf to be expofed to wild 
 Beafts at Ephefits, if the Dead rife not ? If 
 there be no Rcfurreflion, 'tis wifer a great 
 deal to preferve our felves as long as we can 
 in a free Enjoyment of all the Fleafures of this 
 Life, for when Death comes, as it (hortly will, 
 there is an end of us for ever. Take heed that 
 ye be not miflead by fuch Difcourfes, for evil 
 Communication is apt to corrupt even good 
 Minds. Awake from fuch Dreams, as 'tis fit 
 you Ihould, and give not your felves up fin- 
 
 NOTES. 
 
 59 (e) Elje here relates to ver. 20. where it is faid, Chrifl it r'iftn; St. Paul having in 
 that Verfe mentioned Chrill being the firll Fruits from the dead, takes occalion from 
 thence now that he is upon tlie Refurreftion, to inform the Ctrintkians ot feveral I articu- 
 larities relating to the liclurreftion, which might enlighten them about it, and could not 
 be known but by Revelation. Having made this Excurlion in the eight preceding Ver les, 
 he here in the 2<)th reafFumes the i'liread of his Difcourfe, and goes on with his Arguments 
 for believing the Refurreftion. 
 
 (^J V.'hat this baptizing for the Dead v»as, I confefs I know not : but it feems by the fol- 
 lowing Ver fes to be fomething wherein they expofed themfelves to the danger of Death. 
 
 fully 
 
 301 
 
 32 
 
 If after the manner of 
 men I have fought with 
 beads at Ephcfus, what 
 advantageth it me, if the 
 dead rife not? let us eat 
 and drink, for to morrow 
 we die. 
 
 Be not deceived: evil 3 
 communications corrupt 
 good manners. 
 
 Awake torighteonfftefs, ;<; 
 and fin not ; for fome have 
 
ICORINTHIANS. 99 
 
 TEXT. PARAPHRASE. 
 
 Nironis j. 
 
 not the krjowledge of 
 God ; I fpeak this to your 
 fliame. 
 
 3 5 But Tome man will fay. 
 How are the dead raifed 
 up ? and with what body 
 do they come ? 
 
 36 Thou fool, that which 
 thou foweft is not quick- 
 ned except it die. 
 
 37 And that which thou 
 foweil, thou foweil not 
 that body that fhall be, 
 but bare grain, it may 
 chance of wheat, or ot 
 fome other grain. 
 
 ,8 But God giveth it a bo- 
 
 . dy as it hath plea fed him, 
 
 ' and to every feed his own 
 
 body. 
 
 ,g Allflelh is not the fame 
 
 flefli: but there is one 
 
 kind of flefti of men, ano- 
 
 fully to the Enjoyments of this Life. Forthere 
 are fome (g) Atheiftical People among you ; 
 This I fay to make you afliam'd. Bat polLbly 
 it will be asked ^ How comes it to pafs that 
 dead Men are raifed ; and with what kind of 
 Bodies do they come (/?).> Shall they haveatthe 
 Refurredion fuch Bodies as they have now > 
 Thou Fool, does not daily Experience teach 
 thee, that the Seed which thou foweft corrupts 
 and dies, before it fprings up and lives again .> 
 That which thou foweft is the bare Grain of 
 Wheat or Barley, or the like, but the Body 
 which it has when it rifes up, is different from 
 the Seed that is fown. For it is nor the Seed 
 that rifes up again, but a quite different Body, 
 fuch as God has thought fit to give it, viz. a 
 Plant of a particular Shape and Size, which 
 God has appointed to each fort of Seed. And 
 folikewife it is in Animals, there are different 
 kinds of Fkfh CO, for the Flefli of Men is of 
 
 35. 
 
 36. 
 
 37- 
 
 38. 
 
 NOTES. 
 
 34 C?) May not this probably be faid to make them afliam'd of their Leader, whom they 
 •were fo forward to glory in ? For 'tis not unlikely that their quellioning and denying the Re- 
 furreftion came from their new Apoitle, who raifed fuch Oppo'ition againll St. Paul. 
 
 35 (h) It we will allow St. Paul to know what he fays, it is plain from what he anfwers, 
 that he underftands thefe Words to contain two Queftions. }fl. How comes ittopafs thaf 
 dead Men are raifed to life again, would it not be better they fliould live on ? Wh)- do they 
 die to live again ? 2d!y, With what Bodies fliall they return to Life ? To both thefe he 
 diftinftly anfwers, vi^. That thofe who are raifed to an heavenly State, fiiall have other 
 Bodies: And next that it is ik that Men fhouH die, Death being no improper wa)- to the 
 attaining other Bodies, Tliishe fliews there is Co phin and common an Inltance of in the 
 fowingofall Seeds, that he thinks it a fooHfli thing to make a difficulty of it ■, and then pco,- 
 ceeds to declare it as they Hiall have others, fo they (hall have better Bodies than they had 
 before, vi^. fpiritual and incorruptiHe. 
 
 39 (i) The fcopc ol the I'l.ice makes it evident, that by Fhf) St. Pan} here means Bodies, 
 vl^. That God has given to the feveral forts of Animals Bodies in Shape, Te-tture and 
 Organiration very different one Irom another, as he has thought good, and fo lie can 
 give to Men at the Rellirreftion Bodies of very different Conllitutions and Qiialities from 
 thofe they had before. 
 
 N 
 
 one 
 
lOO 
 
 I CO RI NTH IAN S. 
 
 40. 
 
 4^ 
 
 43. 
 
 T ARAPHR AS E. 
 
 one kind ^ the Flefh of Cittle is cf another 
 kind ;, that of t iOi is different from them both ; 
 and the Fifdi of IVirds is of a peculiar forr, 
 different from ihem all. To look yet farther 
 into the difference of Bodies, there be borh 
 he^^venly and earthly Bodies, but the Beauty 
 and Excellency of the heavenly Bodies is of 
 one kind, and thit of earthly Bodies of ano- 
 ther. The Sun, Moon and Stars have e;ich of 
 them their particular Beauty and Brightnefs, 
 and one Star differs from another in Glorv. 
 And (0 fhall the Rcfurredlion of the Dead (kj 
 
 TEXT. 
 
 )e; 
 
 tlier flefh of bean?, ano- 
 ther of fifties, and another 
 of birds. 
 
 There are alfo celeftial 40 
 bodies, and bodies terre- 
 ilrial : but tlieglor)' of the 
 celelHal is ore, jind the glo- 
 r)' of the terreftrial is ano- 
 ther. 
 
 There is one glory of the 41 
 iim, and another glory oi- 
 the moon, and another glo- 
 ry ot the liars ; for one liar 
 dilfereth from another liar 
 in glory. 
 
 io alio is the refurrefti-42 
 on of the dead. It is Town 
 in corruption, it is railed 
 in incorruption : 
 
 2^' T E S. 
 
 42 (t) T/^e "Refurreillon of the Dead here l^ol^n of, is not the RefurreiJtion of all Mankind- 
 in common, but only the Rellirreiftion of the Juft. This will be evident to any one who ob- 
 ferves that St. Paul having, ver. 22. declared that all Men fliould be marie alive again, tells 
 the Corinthians, ver. 23. That it (h.ill not be all at once, but at feveral Dillances of Time. 
 Firft of all Chrift role, afterwards next in order to him the Saint.s llould all be raifed, which 
 Refurreftion ot the ]ult is that which he treats, and gives an Account of to the end of this 
 Difcourfe and Chapter, and lb never comes to the Refurrecftion of the V\ icked, which wa.^ to 
 be the third and lalt in order: So that from the 23J Verfe to the cndc tliis Chapter, all that 
 he faysofthe l<.efurreilion, is a Defcription only ol the RefurrcAion ol the Jult, tho' he calls 
 it here by the general Name ofthe Refurreftion of the Dead. That this is lb, there is fo much 
 Evidence, that there is fcarce a Verfe from the ^ifl to the end, that does not evince it, 
 
 'A What in this Refurreftion is railed, St. J'att/ alTures us, ver. 43. is raifed in Glory, but 
 the Wicked are not railed in Glory. 
 
 zlly, He Ciys rve t fpe.iking in the Name of all that Ilia 11 be then railed; ffiall bear tlic 
 Image ofthe heivtnly Adam, ver. 49. which cannot belong to the Wicked. We lliall all he 
 changed tlwt by putting on Incorruptibility and Immortality, Death may be fvvallowed up 
 of Victory, which God giveth us through our Lord Jefus Chrift, ver. 51, '52, <i3, S4, "i?- 
 which cannot likewife belong to the Damned. And therefore jve and wtmuft be underUood 
 CO be fpoken in the Name of the Dead that are Chrill's, who are to be railed by themfelvej 
 before the reft of Mankind. 
 
 ■idly He fa)s, ver. ^2.. that when the Dead are raifed they who are alive Hiall be changed 
 in the twinkling of an Eye. Now that thefe dead are only the dead in Chriit which fhall 
 rife lir'il and fliall be caught up in the Clouds to meet the Lord in the Air, is plain from 
 
 1 Thejf.i^ 16, 17- 
 
 41W)', He teaches, ver. "54.. Tint by this CorruptiMe's putting on Incorruption, is brougl.t 
 to 4) J Is the fa) ing, th.it Death is fvvallowed up of Viftory. Lut I tliink ro body will lay, 
 th;it the Witkcd^have Vic>pry ovtr Dcith : >ct that according to the .Apoltle here belongs 
 to all thof; whofe corruptible Bodies have put on Incorruption, which ilieretore mull fe only, 
 thole that rife the lecond in order. From whence it is clear, that. their RefurreAion alone 
 is that which is here mtntioped and dcfcribcd^; 
 
 5'% 
 
ICORINTHIJNS. roi 
 
 TEXT. PARAPHRASE. """"'^ - 
 
 4j It is Town m difhonour, ^g ; Jhat whicli IS fown in this World (/), nnJ 4: 
 [ow;rn':eak"net7c •;=»:: comes to die, is a poor, weak, contcn,ptibie, 
 fed in power: Corruptible thing ; when it is raifeJ ag^in, it 
 
 fliall be powerful, glorious and incorruptible. 
 
 The 
 NOTES. 
 
 <ithlj, A 'fartlier Proof whereof is rsr. ^6, 57. in that their Sins being taken away, the. 
 Sting whereb)- Death kills, is taken away. And hence St. Paiv/ fajs, God lias given «j the 
 Viftory, which is tlie fame us or me who fhould bear the Image of the hesvenly Aiam, ver. 
 49. And the fame roe who fhould atf beclianged, ve-r, ■; i , 5 2. All wliiih places can there- 
 fore belong to none but thofe who are Chrift's, who rtiall be raifed by theiuftlves the fecond 
 in order before the reft of the Dead. 
 
 'Tis very remirkable what St. Paul fays in this <, ]_/? Verfe, We jhall net i\]Jleep,iut we JhaB 
 all be changed in the irvinkUng of an Eye. The Reafon he gives for it, ver. <; 3. is, becaufe this 
 corruptible thing muH put on Incorruption, and this mortal thing mull put on Immortality. 
 How ? why by putting olf Flefh and Blood, by an inftantaneous Change, becaufe as he tells 
 us, ver. 5r. Flefh and Blood cannot inherit the Kingdom of God ; and therefore to fit Be." 
 lievers for that Kingdom, thofe who are alive at Chrift's coming, II all be changed in the 
 twinkling of an Eye, and thofe that are in their Graves (hall be changed likewifc at the ini 
 iiantof their being raifed, and fo all the whole CoUeilion of Saints, all the Members o( 
 Chrift's Body, fliall be put into a State of Incorruptibility, ver. <; 2. in a new fort of Bodies. 
 Taking the Refurreftion here fpoken of, to be the Refurreftion of all the Dead promifcuouf- 
 ly, St, FauVs Reafoning in this Place can hardly be underftood. But upon a Suppolition thsD 
 he here defcribes the Refurreiftion of the Juft only, that Refurreftion which as he fays, ver. 
 23. is to be the next after Chrift's, and feparate from the reft, there is nothing can be more 
 plain, natural and eafie than St. P<j«/'s Reafoning, and it ftandsthus. Men alive are Flelh 
 and Blood, the Dead in the Graves are but the ^.emains of corrupted Flefh and Blood, but 
 FlelTi and Blood cannot inherit the Kingdom of God, neither Corruption inherit Incorrupti- 
 on, /. e. Immortality ; therefore to make all thofe who are Chrift's capable to enter into his 
 eternal Kingdom of Life, as well thofe of them who are alive, as thofe of them who are rai- 
 fed from the dead, fhall in the twinkling of an Eye be all changed, and their Corruptible 
 fliall put on Incorruption, and their Mortal fhall put on Iinmortallty : And thus God gives 
 them the Vidory over Death thro' their Lord Jefas Chrift. This is in fhort St. Paul s ar- 
 guing here, and tlie account he gives of the Refurreftion of the Blelfed. But how the Wicked, 
 who are afterwards to be reftored to Life, were to be raifed, and what was to become of 'em, 
 he here fiys nothing, as not being to his prefent purpofe, which was to alfure the Corinthians 
 by the ReilirreAion ot Chrift, of a happy Refurreftion to Believers, and thereby to incou- 
 rage them to continue ftedfaft in the Faith whith had fuch a Reward. That this was his De- 
 
 fign, may he feen by the beginning of his Difcourfe, ver. I2 21. and by the Condulion, 
 
 vfr. 58. in thefe Words; ]Vherefore, wybekveii Brethren, be ye fledfafl, unmcvable, alway> 
 abounding in the l^crk of the Lord ; f'^rafmitcb js ye Lnow that your Labcur it not in vain in the 
 Lord. Which Words (hew, that what he had been fpeaking ol in the immediately preceding 
 Verlcs, v»r their beingchanged, and the puttingon of Incorruption and Immortality, and 
 their having thereby the Viftory tliro' Jefus Chnft, was what belong'd folely to tbeSairts, 
 as a Reward to thofe who remained lledfalt, and sbounded in the Work of the Lord. 
 
 The likeufe of the like, tho' (horter Difcourfeot the Refurreftion, wherein he defcribe.i 
 only th.1t of the BlefTed, he makes to the Tlieffahnians, I Thefl", 4. 13 18. which he con- 
 cludes thus ; Wherefore {cmfort One another nitb thefe Words. 
 
 Nor is it in this pl»ce alone that St. FauUMi the Refurreflion of the Juft by the general 
 
 Naitie-.- 
 
102 \CORI NTHIANS. 
 
 PARAPHRASE. TEXT. 
 
 yln,Ch.:,J 
 "Nircnii 3 
 
 45 
 
 44. The Body we have here fnrp.iHes not the ani- 
 mal Nature ;; at the Refurrecticn it fhall be 
 fpiriru il. Thtre are both animal (w) and fpi- 
 ritual (n) Bodies. And fo it i« written. The 
 firll: Aim AJam was made a Iving Soul, i. e. 
 made of an animal Conftitution, indowed with 
 an animal Life ^ the fecoad Adam was made 
 of a fpintuil Conftitution, with a Power to 
 give Life to others. Howbeit the fpiritual was 
 not fir(^, but the animal, and afterwards the 
 fpiritua!. The firfl: Man was of the Earth, 
 nride up of Dull or earthy Particles: the fe- 
 cond Man is the Lord from Heaven. Thofe 
 who have no hitiher an Extradion than bare- 
 ly fro til the earthy M'sn, they, like him, have 
 barely an animal Life and Conftitution. But 
 
 t^ r E s. 
 
 46 
 
 47- 
 48. 
 
 It is fown a natural bo- 44 
 dy, it is raifed a fpiritual 
 body. There is a natural 
 body, and there is a fpiri- 
 tual body. 
 
 And fo it is written, 45 
 The firft man Adam was 
 made a living foul, the lad 
 Adam was made a quick- 
 ning fpirit. 
 
 Howbeir, tint was rot 46 
 firft which is fpiritual, but 
 that which is natural ; and 
 afterward that which is 
 fpiritual. 
 
 The firft man is of the 47 
 earth, earthy : the fecond 
 man is the Lord from hea- 
 ven. 
 
 As is the earthy, fuch 43 
 are they alfo that are 
 earthy : and as is the 
 
 Name of the Refurreftion of the Dead. He docs the fame, Thll.-^. 11. where he fpeaks 
 of hisSullerings, and of his Endeavours, if by any means l)c might attain unto the Refurre- 
 iflion of the Dead •, whereby he cannot mean the Refurrciflion of tlic Head in general, which 
 (ince he has declared in this very Chapter, vtr. 22. all Men both good and bad, lliall as cer- 
 tainly partake of", as that tliey fliall die, there needs r.o EnJeavours to att'.in to it. Our Sa- 
 viour likewife I'peaksot'the Relurreftiun of' the Julf in the fame general Terms of the Refur- 
 rection, Malt. -11. 30. A>'i tl.v Refitrrcilion frcm the Viad, Luke 2c. 35. by which is meant 
 only the Refurrciftion of t'le Jull, as is plain from the Context. 
 
 43 (I) Tlie lime tliat Man is in this World affi.ved to this Earth, is, his being fown, and 
 ret when being dead he is put in the Grave, as is evident from St, l'aur% own Words. For 
 dead things are rot fown, Seeds are fown being alive, and die not till after they are fown. 
 Betides, he that will attentively conlider what follows, will find Reafbn from St. Paul's ar- 
 guing to underlland him fo. 
 
 41 ('«?) sJ/Utt'lixiKif, which in our Bibles is tranfiated naWraJ Bi'rf'j Should, I think, 
 more fuitahly to the I'ropriety of the Greek, and more conformably to the Apoltle's Mean- 
 ing, be tranftittd animal B-dy : For that which St. Pau] is doing here, is to /hew, that as 
 we have animal Bodies now (which we derived from yidam) endowed with an animal Life, 
 which unlefs fupportcd with a conllant llippl)' of Food and Air, will fail and perifh, and at 
 ■lalt, do what we can, will dif'blve and co.ne to .-■n end, \'o at the Rcfurreiiion we ilial! have 
 from Clirift the fecond yiiam fpirit'^al Bodies, which /liall have an ellenti;)! and natural in- 
 repara!:>le Liie in them, whfdi (liall continue and fubiift perpetually of it felf', without the 
 help of Meat and Drinl:, or Air, or any fjch foreign Support, without decay or any ten- 
 dency to a Diliolution; of which our Saviour fpe.iking, /«t<f20. 35. fays, Jhey Tvh.' JI)jU 
 bs acc-unicd worthr to <htaint!:at Wo'ld, and thi Refurrellio'i f'Cm the Dead, cannot die any 
 mo'C, for tliev areeq-i.d to tlie Angel?, i.e. of an Angelical Nature and Conftitution, 
 C-i) r;<<. Phil. 321. 
 
 thofe 
 
I CORINTHIANS. 
 
 T EXT. 
 
 ■heavenly, fuch are they al- 
 fo that are heavenly. 
 
 49 And as we have born 
 the image of the earthy, 
 we (hall alio bear the i- 
 mageof the heavenly. 
 
 ,0 Now this I fay , bre- 
 thren, that flefh and blood 
 cannot inherit the king- 
 dom of God ; neither doth 
 corruption inherit incor- 
 ruption. 
 
 Behold, I fliew you a 
 
 ' myftery; we fliall not all 
 
 fleep, but we fliall all be 
 
 changed. 
 
 ., In a moment, in the 
 
 twinkling of an eye, at 
 
 the lart trump (for the 
 
 trumpet (hall found; and 
 
 the dead (hall be railed 
 
 incorruptible, and we (liall 
 
 be changed. 
 
 t<i For this corruptible muft 
 
 put on incorruption, and 
 
 PARAPHRASE. 
 
 103 
 
 Jn.Ch ^ 7. 
 
 tliofe who are regenerate, and born of the: hea- 
 venly Seed, are as he th;it is heavenly, fpiri- 
 tual, and immortiil : And as in the animal 49. 
 corruptible mortal State we were born in, we 
 have been like him that was earthy 5 (0 alfa 
 fliall we who at the Refurredion pu'tnke of a 
 fpiritml Life from ChriO, be made like him 
 the Lord from Heaven, heavenly, i. e. live as 
 the Spirits in Heaven do, without the need of 
 Food or Nourilhnient to fupport it, and with- 
 out hifirmities. Decay and Death, enjoying a 
 fixed, ftable, unfleeting Life. This I fay to 50; 
 you, Brethren, to fatisfie thofe that ask with 
 what Bodies the Dead fl:all come, that we 
 fhall not at the Refurredion have fuch Bodies 
 as we have now : For Flefh and Blood cinnot 
 enter into the Kingdom which the Saints nnll 
 inherit in Heaven: Nor are fuch fleeting cor- 
 ruptible things as our prefent Bodies are, fitted 
 to that State of immutable Incorruptibility. 
 To which let me add what has nor been hi- 51. 
 therto difcovered, viz. that we fliall not all 
 die, but we fliall all be changed in a moment, 52. 
 in the twinkling of an Eye, at the Sounding 
 of the lafl Trumpet, for the Trumpet fiiaii 
 found, and the Dead fhall rife^ and as many 
 of us Believers as are then alive, (hall be chan- 
 ged. Fur this corruptible Frame and Confti- 5^ 
 tution (0) of ours, muft put on Incorruption, 
 
 and 
 IJ T E S. 
 
 <,'i (0) To (f5afToi' corruptible, and to Sihtov mortal, have not here .jayMot £ody, for their 
 Subftantive, as fome imagine, but are put in the Neuter Gender abfolute, and Hand to repre- 
 rent nxcjl <^^'"^- as appears by the immediately preceding Verfe, and alfo ver.^2. i'rot i- 
 a.«i;a.cn; t Jv n>i(^r OTSi'fslai o» f Oof «• So if the Refurrellioa of tke Dead^it U fojvn in Ccrrupii^u\ 
 ,-. e. mortal corruptible Men are '.'own, being corruptible and weak. Nor cm it be thought 
 firange or drained, that I interpret cOttfTov and Sii-tov as Adjertives of the Ntuter Gender, to 
 (Ignilie I'erfons, when in this very Difcourfe the Apoille ufcs two Adje<n-ivesin the Neute; 
 
 Gender, 
 
104. 
 
 hcrcnis 3. 
 
 I CORINTHIANS. 
 
 PARAPHRASE. TEXT. 
 
 54- 
 
 55- 
 
 55. 
 
 57* 
 
 and from mortal become immortal. And when 
 we are got into that State of Incorruptibility 
 and Immortality, then (ball be fulfilled what 
 w.is foretold in thefe Words, Death is fwal- 
 iowed up of Vi^Ory (p), r. e. Death is perfcdl- 
 iy fubdiicd and exterminated by a complete 
 Vidory over ir, fo thit there fhall be no Death 
 .'my more. Where, O Death, is now that 
 Power whereby thou dcpriveft Men of Life ? 
 What is bcrniDe of the Dominion of the Grave, 
 whereby they were detained Prifoners there (jf)} 
 That which gives Death the Power over Men 
 is Sin, and 'tis the Law by which Sin has this 
 Power. But Thanks be to God who gives us 
 D^'Hver.Tnce and Vidory over Death, the Pu- 
 niflimcnr of Sin by the Law, through our Lord 
 Jefus Chrif}, who has delivered us from the 
 
 this mortal muft put on 
 immortality. 
 
 So when this corrupti-^^ 
 ble (hall have put on in- 
 corniption, and this mor- 
 tal ftiall have put on im- 
 mortality, then rtiall be 
 brought to pafs the laying 
 that is written, Death is 
 iwallowed up in viAory. 
 
 O death, where is thy 5^ 
 fting? O grave, where 
 is thy viiftory ? 
 
 The fting of death is 56 
 fin •, and the ftrength of 
 fin is the law. 
 
 But thanks be to God, ,y 
 which giveth us the vicfto- 
 ry, through our Lord Jc» 
 fus Chrift. 
 
 
 2^ r £ 5. 
 
 ■<jcndcr, to (ignitie the Perfons of y^ dam and Chrifl, in fuch a way as it is impoffible to un- 
 derlland them otberwife. The Words no farther off than ver. 46. are thefe 5 'Awit i m^y- 
 ^m TO wnvfitCliMv' aMctio ^D^/ntox, sTreilttTo wveiifialiitov. The like way of fpeaking we have 
 Mai. i.-io. and Luie i. 35- in both which the Perfon of our Saviour is exprefs'd by Adjc- 
 (flives ot the Neuter Gsndcr. To any oFall which places I do not think anyone will add 
 'tlie Sulirtantive aCf^oL H^dy. to make out the Senfe. That then which is meant here being 
 this, That this moital Alan lliall put on Immortality, and this corruptible Man Incorrupti- 
 bility, any one will ealily. find anotlier Nominative Cafe to cajs/fe?tti w/i-ron, and not ouftn. 
 Body, when he coniidcrs the Senfe of the place, wherein the ApolHe's purpofe is to fpeak of 
 *Exyl mortal Men, being dead and railed again to Life, and made immortal. I'hole with 
 whom Grammatical Conllruftion, and the Nominative Cafe weighs fo much, may be plea- 
 fed to read this Paffage in Vhjiil ; 
 
 2 inijucba'i] dulces animas, aut a^ra trahebant 
 Corpsra. /Lneid. 1. 3. ver. 140. 
 ■where by finding the Noinin.itive Cafe to the two A'erbs in it, he may come to difcover 
 that I erfonaliiy, as contfadTI'.inguiTred to both Body and Soal^ may be the Nominative 
 Cafe to Verbf. 
 
 54 ip) Nj'jcoj- Victory, often i^gnifics Endand DeftruAion. See Vojfisiide LXX Interpret. 
 cap 24. 
 
 ^■j f^) This has fumethin<j, the air of a Song of Triumph, which St. Tau/ breaks out into 
 upon a view of the Sairas Vit'tury over Death, in a State wherein Death is never to have 
 ■place any more. 
 
 Rigor 
 
I CORINTHIANS. 105 
 
 TEXT. PARAPHRASE. 
 
 NeronU 3. 
 
 58 Therefore my beloved 
 brethren, be ye fledfaft, 
 unmoveable, always aboun- 
 ding in the work of tlie 
 Lord, forafmuch as yc 
 know that your labour is 
 not in vain in the Lord. 
 
 Rigor of the Law. Wherefore my beloved S^. 
 Brethren, continue ftedfaft and unmoveable in 
 the Chriltian Faith, always abounding in your 
 Obedience to the Precepts of Chrift, and in 
 thofe Duties which are required of us by our 
 Lord and Saviour, knowing that your Labour 
 will not be loft, whatfoever you (hall do or fuf- 
 fer for him, will be abundantly rewarded by 
 eternal Life. 
 
 SECT. XI. 
 
 CHAP. XVI. I. 
 
 H 
 
 CONTENTS. 
 
 E gives Diredions concerning their Contribution to the poor 
 Chriftians at Jerusalem. 
 
 No W concerning the 
 colleiftion for the 
 faints, as I have given or- 
 der to the churches of Ga- 
 latia, even (b do ye. 
 
 Upon the firft day of 
 the week, let every one 
 of you lay by him in ftore, 
 as God hath profpered 
 him, that there be no ga- 
 therings when I come» 
 
 AS to the Colleftion for the Converts to 
 Chriftianity who are at Jemfalem, I 
 would have you do as I have direfted the 
 Churches of Galatia. Let every one of you, 
 according as he thrives in his Cnllinf^, Iiy afide 
 fome part of his Gain by it felf, which the 
 firft day of the Week let him put into the com- 
 mon Treafury (r) of the Church, that there 
 may be no need of any Gathering when 1 
 
 NOTES. 
 
 2 (r) P)y<Tcuj^^'jiv feemsufed here in the Senfe I have given it. For 'tis certain that the A- 
 polile direfts that they lliould every Lord's Day bring to the Congregation what their Chari- 
 ty had laid afide the foregoing Week, as their Gain came in, that there it might be put into 
 fome publick Box appointed for that purpol'e, or Officer's hanJs. For if they onl\ laid it aflde 
 at home, there would neverthelels be need of a CoUeftion when he came. 
 
 O come. 
 
io6 
 
 Neronis 3. 
 
 ICORI NTHIANS. 
 
 PARAPHRASE. 
 
 TEXT. 
 
 come. And when I come, thofe whom you And when i come, 
 fhall approve of f jJ, will I fend with Letters ™ 'T" >'*" ^f" '•'P- 
 
 , .3 '^i. , I • L n I P"^"^* °y y"""" letters, 
 
 to fernjalem, to carry thither your Lscnevolence. them wii) i fend to bring 
 Which if it defervesthat 1 alfo Qiould go, they y"""" I'^eraiity unto jeru- 
 fliall go along with me. 'l"'j ip j, ^ ,„,,, ^^at 
 
 I go alfo, they lliall go 
 with me. 
 
 NOTES. 
 
 1 (s) Aoxi^aVn'/s, Ii' fxi^oxarTKTB? OTl^-^J/ij, this pointing that makes Ji iTiroAcuK bejong 
 to •s!ifA.-y^>, and not to Joxi/M(t(7HT«,the Apolile's Senfe jufti/ies. He telling them here, that 
 finding their Colleftion ready when he came, he would write by thofe they fhould think fit 
 to fend it by, or go himfelf with them, if their Prefent were worthy of it. There needed 
 no Approbation of their Meflengers to him by their Letters, when he was prefent. And if 
 the Corinthians by their Letters approved of them to the Saints at Jerufakm, how could 
 St. Paul fay he would fend them? 
 
 SECT. .XII. 
 
 6. 
 
 8. 
 
 H 
 I 
 
 CHAP. XVI. 5- — 12. 
 
 COt^TEt^TS. 
 
 E gives them an account of his own, Timothj/% and Apollof*s 
 Intention of coming to them. 
 
 Will come unto you when I have been in 
 Macedonia, for I intend to take that in my 
 way: And perhaps I (hall make fo me (lay, nay 
 winter with you, thit you may bring me go- 
 ing on my way whitherfoever I go. For I 
 do not iniend jult to call in upon you, as I 
 pafs by, but I hope to fpend fome time 
 with you, if the Lord permit. But I fhail 
 flay at F.pbefus till Pentecoft, i. e. WhitfontiJe. 
 For now I have a very fair and promifing 
 Opportunity given me of propagating the 
 
 Gofpel, 
 
 Now I will come , 
 unto you, when I 
 fliall pafs through Mace- 
 donia ; ( for I do pafs 
 through Macedonia^ 
 
 And it may be that I 6 
 will abide, jea, and win- 
 ter with you, that ye may 
 bring me on my journey, 
 whitherfoever I go. 
 
 For I will not fee you 7 
 now by the way, but I 
 trull to tarry a while with 
 you, if the Lord permit. 
 
 But I will tarry at Ephe- 8 
 fus until Pentecolh 
 
 For a great door and ef- 9 
 fe&ual is opened unto me, 
 
I CORINTHIANS. 
 
 T EXT, 
 
 PARAPHRASE. 
 
 Gofpel , though there be many Oppofcrs. 
 If Timothy come to you, pray take Oirc that 
 he be eafie, and without fear amon^ft you, 
 for he promotes the Work of the Lord in 
 preaching the Gofpe!, even as I do. Let no 
 body therefore defpife him, but treat him 
 kindly, and bring him going, that he may 
 come unto me, for I expefl: him with the 
 Brethren. As to Brother fO JpoHos, I have 
 earneflly endeavoured to prevail with him to 
 come to you with the Brethren C^O, but he 
 has no mind to it at all at prefent- He 
 will come however when there Ihall be a fit 
 Occafion. 
 
 NOTES. 
 
 12 (0 There be few perhaps who need to be told it, yet it may be convenient here, once 
 for all, to remark, that in the Apoftle's time Brother was the ordinary Compellation that 
 Chriftians ufed to one another. 
 
 (u) The Brethren here mentioned feem to be StephartM and thofe others who with him 
 came with a Meflage or Letter to St. Paul from the Church oi Corinth, by whom he return- 
 ed this Epiftle in Anfwer. 
 
 An,Ch,<i7o 
 Nercnis J* 
 
 and there are many ad- 
 verfaries. 
 
 10 Now if Timotheus 
 come, fee that he may be 
 with you without fear ; 
 for he worketh the work 
 of the Lord, as I alfo do. 
 
 11 Let no man therefore 
 defpife him : but conduft 
 him forth in peace , that 
 he may come unto me; 
 tor I look for him with the 
 the brethren. 
 
 12 As touching our bro- 
 ther A polios, I greatly de- 
 fired liim to come unto 
 you with the brethren : 
 but his will was not at all 
 to come at this time; but 
 he will come when he fhall 
 have convenient time. 
 
 10. 
 
 ir. 
 
 12. 
 
 SECT. XIII. 
 
 C H A P. XVI. 13— .54. 
 CONTENTS. 
 
 •^T^HE Conclufion, wherein St. Paul, according to h s Cuftoin, 
 J^_ leaves with fome, which he thinks moft neceifary, Exhortati- 
 ons, and fends particular Greetings. 
 
 WAtch ye, (land fad 
 in the faith, quit 
 you like men, be ftrong. 
 Let ail your things be 
 *done with charity. 
 
 B' 
 
 E upon your Guard, Hand firm in the 
 Faith, behave your felves like Men with 
 Courage and Refolution ; And whatever is 
 done amongft you, either in your publick 
 
 Aflein- 
 
 13. 
 
 14. 
 
o8 
 
 I CORINTHIANS. 
 
 'Nerottis 3 . 
 
 «5' 
 
 16. 
 
 »7- 
 
 id. 
 
 19. 
 
 20. 
 
 21. 
 
 22. 
 
 23. 
 24. 
 
 Aneinblies, orelfeuhere, let it all be done with 
 Affeclion and good Will one to another (w). 
 You know the Houfe of Stephanas^ that they 
 were the fiifl Converts o^ Achaia^ and have ail 
 along made it their bufinefs to minider to the 
 Saints : To farh I befeech you to fubmit your 
 felves: Let (uch as with us labour to promote 
 the Gofpel be your Leaders. I am glaJ that 
 Stephanas, FortrmatJis, n.nd Achaicus came to 
 me^ becaufe they have fupplied what was de- 
 ficient on your lidc. For by the Account they 
 have given me of you, they have quieted my 
 Mind and yours too C^.)' Therefore have a 
 regard to fuch Men as thefe. The Churches 
 of A^a (ulwe you, and fo do Aqnila and Prt' 
 fci/Jr!,w'ub much Chriftian AflPeftion 5 with the 
 Church that :s in their Houfe. All the Bre- 
 thren here falute you .• falute one another with 
 an holy Kifs. That which followeth is the Sa- 
 lutation of me P/iul with my own Hand. If 
 any one be an Enemy to the Lord Jefus Chrift 
 and his Gofpel, let him beaccurfed, or devoted 
 to Dcftrudion. The Lord cometh to execute 
 Vengeance on him {yj. The Favour of the 
 Lord Jefus Chrifi be with you. My Love be 
 with you all in Chriil Jefus fake. Afnen. 
 
 NOTES. 
 
 14. (w) His main Defign being to put an end to the FaAlon and Divilion which the falfe 
 
 ApolHehad made amonglt them, 'tis no wonder that we find Unity and Charity fo much 
 
 and foolten prelled in this and the fecond Epillle. 
 
 ■ 18 (X) Vi^, By removing thofe Sufpicions and Fears that were on both (ides, 
 
 22 {y) This being fo diflerent a Sentence from any of thofe writ with St. Faul's o\vr) hands, 
 
 in any of his other Epiltles. ma)- it not with Probability be underftood to mean the falfe A. 
 
 poftle, to whom St. Paul imputes all the Diforders irk this Church, and of whom he fpeaks 
 
 aot much lels fcverely, 2 Cor. 11. 13—15 ? 
 
 TEXT. 
 
 I befeech you, brethren, 1 5 
 (ye know the houfe of Ste- 
 phanas, that it is the firft 
 fruits ut Achaia, and that 
 they have addifted them- 
 felves to the miniilry ot the 
 faints) 
 
 That ye fubmit your 16 
 felves unto fuch, and to e- 
 very one that helpeth with 
 us and laboureth. 
 
 I am glad of the coining ly 
 of Stephanas, and Fortuna- 
 tus, and Achaicus : for that 
 which was lacking on your 
 part they have fupplied. 
 
 For they have refrefli-jg 
 ed tny fpirit and yours: 
 therefore acknowledge ye 
 them that are fuch. 
 
 The churches of Alia fa- jp 
 lute you. Aquila and Pril- 
 cilla falute you much in the 
 Lord, with the church that 
 is in their houfe. 
 
 All the brethren greet 
 you. Greet you one ano- 
 ther with an holy kifs. 
 
 The falutation of me 
 Paul with mine own hand. 
 
 If any man love not the 
 Lord Jefus Chrifl, let him 
 be Anathema, Maranatha. 
 
 The grace of our Lord 23 
 Jefus Chrilt be with }oj. 
 
 My love be with )ou all 24. 
 in Chriil Jefus. Amen. 
 
 20 
 
 21 
 
 22 
 
 FINIS. 
 
PARAPHRASE 
 
 AND 
 
 NOTES 
 
 O N T H E 
 
 Second Epiftle oi St, PAUL 
 
 T O T H E 
 
 CORINTHIANS. 
 
 LONDON, 
 
 Printed for Awnjham and '^ohn ChurchiU, at the 
 Black Swan in Pater-noJier'RoWj 1 706, 
 
r K o 
 
 J. H T- O ';' 
 
 .6 Vl i 
 
 r r 
 
Off 6rh ( Jn.Cj,.i7. 
 Ueionis I- 
 
 THE 
 
 Second Epiftle of St. PAUL 
 
 T O T H E 
 
 CORINTHIANS. 
 
 
 S XiiV V S I s. 
 
 SAint Paul having writ his firft Epiftle to the Corinthians, to 
 try, as he fays himfelf, Chap. 2. 9. what Power he had ftill 
 with that Church, wherein there was a great Fadlion againft 
 him, which he was attempting to break, was in pain till 
 he found whatSuccefs it had ; ch.2. 12, ij. & 7. 5. But when lie 
 had by Titm received an Account of their Repentance, upon his 
 former Letter •, of their Submiflion to his Orders ; and of their 
 good Difpofition of Mind towards him, he takes Courage, fpeaks 
 of himfelf more freely, and juftifies himfelf more boldly, as may 
 be feen, ch. 1. 12. & 2. 14. & 6. 10. 8c 10. 1. & 15. ic. And as to 
 his Oppofers, he deals more roundly and fharply with them, than 
 he had done,in his former Epiftle, as appears from ch. 2. 17. &• 4. 
 2—5. & 5. 12. & 6. II— 16. & II. II. 8f 12. 15. 
 
 The Obfervation of thefe Particulars may poffibly be of ufe to 
 give us fome light, for the better underftanding of this fecond Epi- 
 ftle, efpedally if we add, that the main Bufmefs of this, as of his 
 former Epiftle, is to take oft' the People from the new Leader they 
 had got, who was St. Paufs Oppofer; and wholly to put an cad 
 to the Fa6lion and Diforder which that faUe Apoftle had caufed in 
 the Church of Corinth. He alfo in this Epiftle ftirs them up 
 
 A 2 again 
 
^ II CORINTHIANS. 
 
 iIv,"S« -' ■ ^S^in to a liberal Contribution to the poor Saints at J^ra/i- 
 ' lem. 
 
 This Epiftle was writ in the fame Year, not long after the 
 former. 
 
 SECTION I. 
 
 CHAP. I. K2. 
 
 s. 
 
 INTRODVCTIOK 
 
 PJVL 3in Apoftle of Jefus Chrift, by the 
 Will of God , and Timothy our Bro- 
 ther (^), to the Church of God which is in 
 Cortnth^ with all the Chriftians that are in all 
 Achaia. (J?) ; Favour and Peace be to you from 
 God our Father, and from the Lord Tefus 
 Chrift. 
 
 NO T E S, 
 
 Aiiv 
 
 TEXT. 
 
 PAul an apoftle of Je- 
 fus Chrift by the 
 will of God, and Timo- 
 thy our brother, unto the 
 church of God which is 
 at Corinth, with all the 
 faints which are in all 
 Achaia : 
 
 Grace be to you, and 
 peace from God our Fa- 
 ther, and from the Lord 
 Jefus Chrift. 
 
 1 (j) Brother, i. e. either in the common Faith ; and fo, as we have already remarked, 
 he frequeiicly calls all the Converted, as Rom.i.il. and in other places^ or Brother in 
 the Work of the Miniltry, viJ. Rom. i6. zi. i Cor. ij. lo. To which we mayadd, that 
 St. Paul may be fujipolcd to have given Timothy the Title of Brother here for Dignity's 
 fake, to give him a Reputation above his Age amongft the Corimhians, to whom he had 
 before fent him, witn lome kind of Authority to reftifie their Dilbrders. Timothy was 
 but a young Man, wiien St. Paul writ his firft Epiftle to him, as appears, i Tim. 4. ix. 
 Which Epiflle, by the Confent of all, was writ to Timothy ahei he had heen at Corinth i 
 And in the Opinion of fonie very learned Men, not lefs than Eight Years aft«r ; and there- 
 fore his calling him Brother here, and joining him with himfelf in writing this Epiftle, 
 may be to let the Corintiiians fee, that though he were fo young who had been fent ta 
 them, yet it was one whom St. Paul thought fit to treat very much as an equal. 
 
 (A) Achaia f the Country wherein Corinth flood. 
 
 SECT. 
 
II CORINTHIANS. 5 
 
 An.Ch.<i-. 
 I\'eru>vs J. 
 
 SEC T. II. N, I. 
 
 CHAP. I. 3. Vn. 16. 
 
 CONTENTS. 
 
 THIs firft part of this Second Epiftle of St. Paul to the Corifi- 
 thtans, is fpent in juftifying himfelf againft feveral Imputa- 
 tions from the oppofite Fadion. And fettiiig himfelf right in the 
 Opinion of the Corinthians. The Particulars whereof we fhall take 
 notice of in the following Numbers. 
 
 SECT. II. iV;i. 
 
 CHAP. I. 3- —14. 
 CONTENTS. 
 
 HE begins with juftifying his former Letter to them, which 
 had afflifted them, 'vid. ch. 7. 7, 8. by telling them, that he 
 thanks God for his Deliverance out of his Afflidions, becaufe it en- 
 ables him to comfort them by the Example both of his Affliftion 
 and Deliverance, acknowledging the Obligation he had to them 
 and others for their Prayers and Thanks for his Deliverance, which 
 he prefumes they could not but put up for him, fince his Confcience 
 bears him witnefs (which was his Comfort) that in his Carriage 
 to all Men, and to them more efpecially, he had bcendireft and 
 fincere, without any felf or carnal Intereft, and that what he writ 
 to them had no other Defign but what lay open, and they read in 
 his Words, and did alfo acknowledge, and he doubted not but 
 they fhould always acknowledge, part of tliem acknowledging al- 
 fo, that he was the Man they gloried in, as they fliall be his Glory 
 in the day of the Lord. From what St. Paul fays in this Seftion, 
 (which if read with Attention will appear to be writ with a turn 
 of great Infmuation) it may be gathered, that the oppofite Fadi- 
 on indeavour'd to evade the Force of the former Epiftle, by fug- 
 
 gcfting, 
 
II CORINTHIANS. 
 
 An.th.n- gefting, that whatever he might pretend, St. Paul was a cunning 
 'i^^-v^ artificial feli'-intereited Man, and had fome hidden Dcfign in it, 
 
 6. 
 
 8. 
 
 Avhich Accufation appears in other parts alio of this Epiltle ; as, 
 ch. 4. 2, 5. 
 
 PARAPHRASE. 
 
 BLelled be the God (c) and Father of our 
 Lord Jcfus Chrilt, the Fatlier of Mer- 
 cies, and God of all Confolation, who com- 
 fortech me in all my Tribulations, that I may 
 be able to comfort them fd), who are in any 
 Trouble, by the Comfort which I receive from 
 liim. Becaufe as I have futfered abundantly 
 for Chrift, fo through Chrift I have been a- 
 buudantly comforted ; and both thefe for your 
 Advantage. For my Afflidion is for your 
 Confolation and Relief (p), which is effected 
 by a patient enduring thofe Sufferings, whereof 
 you fee an Fxample in me. And again, when 
 lam comforted, it is for your Confolation and 
 Relief, who may expeci the like from the 
 fame compaffionate God and Father. Upon 
 which Ground I have firm hopes, as concern- 
 ing you, being alfured, that as you have had 
 your fhare ot Sufferings, fo ye fliall likewife 
 iiave of Confolation. For I would not have 
 you ignorant, Brethren, of the Load of the 
 Afftiftions in JJia, that were beyond meafure 
 heavy upon me, and beyond my Strength ; 
 fo that 1 could fee no way of efcaping with 
 
 NOTES. 
 
 TEXT. 
 
 BLeired be God, even } 
 the Father of our 
 Lord Jelus Chrill, the 
 Father of mercies, snd 
 the God of all comfort ; 
 
 Who comforteth us in 4 
 ail our tribulation, that 
 we may be able to com- 
 fort them which are in any 
 trouble, by the comfort 
 viherewith we our felves 
 are comforted of God. 
 
 For as the fufferiiigs of 5 
 ChriA abound in us, fo 
 our confolation alfo a- 
 bouiideth by Clirift. 
 
 And whether we be 6 
 affliifted, it is for your 
 confolation and falvation, 
 which is effedual in the 
 enduring of. the fame fuf- 
 fe rings which we alfo fuf- 
 fer : or whether we be 
 comforted, it is for your 
 confolation aird falvation. 
 
 And our lioj;c of you 7 
 is ftedfaft, knowing that 
 as you are partakers of 
 the fufferirrgs, fo ihall ye 
 be alfo of lire corrfolatioii. 
 
 For we would not, bre- 8 
 thren, have you ignorant 
 of our trouble which came 
 to us in Alia, that we 
 were prefTed out of me»- 
 
 j (c) That this is the right Tranflation of the Gyeek Ire re, fee Eth. 1. :?, & 1 Pet. i. 3. 
 where ihe fame words are to tranllated ; and that it agrees witfr St. Pnul's Serrfe, fee 
 1 tph. 17. 
 
 4 (a) He means here the Corintliiaiis, who were troubled for their Mifcaniage to- 
 v/ards him : vid. Ch. 7. 7. 
 
 ■ ^ (e) ^fe>T«eia, JUIief, r.-ither than Sr/ij/jo?? ; which is undcrllood, of Deliverance frcfli 
 I>eatn and Hell , but here it frgnifies only, Deliverance from tlrcir iireltnt Sorrow. 
 
 Life. 
 
11 CORINTHIANX. 
 
 TEXT. PJKAPHRASE. 
 
 An.Ch, 5 7 
 Neronii 5« 
 
 fure, above flrengtli, info- 
 much that we del'paired 
 even of life : 
 9 But we had the fen- 
 tence of death in our 
 felves, that we (hould not 
 truft in our felv?s, but in 
 God which raifeth the 
 dead. 
 
 10 Who delivered us from 
 fo great a death, and doth 
 deliver : in whom we truft 
 that he will yet deliver us: 
 
 H You alfo helping togs- 
 iher by prayer for us, that 
 for the gift beflowed upon 
 us by the means of many 
 petfons, thanks may be gi- 
 ven by many on our behalf. 
 
 «2 For our rejoicing is 
 this, the teflimony of our 
 confcience, that in fim- 
 plicity and godly ftnce- 
 lity, not with flefhly 
 wifdom, but by the grace 
 of God, we have had our 
 converfatiouinthe world, 
 and more abundantly to 
 you-wards. 
 
 Hj For we write none o- 
 thei things unto you, than 
 what you read or ac- 
 knowledge, and I trull 
 you (hall acknowledge e- 
 ven to the end. 
 
 J 4 As alfo you have ac- 
 knowledged us in part, 
 that we are your rejoicing, 
 even as ye alfo are ours in 
 the day of the Lord Jefus. 
 
 Life, But I had the Sentence of Death in my 
 felf, that I might not truft in my felf^ but in 
 God, who can reftore to Life even thofe wlio 
 are afliually dead, who dehvered me from fo 
 eminent a danger of Death, who doth deUver, 
 and in whom I truft he will yet deliver me : 
 You alfo joyning the Afllftance of your Pray- 
 ers for me ; fo that Thanks may be returned 
 by many for the Deliverance procured me by 
 the Prayers of many Perfons. For I cannot 
 doubt of the Prayers and Concern of you and 
 many others for me, fmce my glorying is this, 
 viz. the Teftimony of my own Confcience, 
 that in Plainnefs of Heart, and Sincerity before 
 God, not in flefhly Wifdom (f)y but by the Fa- 
 vour of God direcling me (g)^ I have behaved 
 my felf towards all Men, but more particu- 
 larly towards you. For I have no defign, no 
 meaning in what I write to you, but what 
 lies open, and is legible in what you read ; 
 and you your felves cannot but acknowledge 
 it to be fo ; and I hope you lliall always ac- 
 knowledge it to the end ; as part of you have 
 already acknowledg'd that I am your Glo- 
 ry (A), as you will be mine at the day of Judg- 
 ment, when being my Scholars and Converts, 
 ye fhall be faved. 
 
 NOTES, 
 
 II (/) What Flefijly P'ifdomis, may be feen Ch. 4. 2, J./ 
 
 ij^) This oi>A' iv }fiem 0i», But in the Favour of God, is the fame with aiWi '/^'t ©si » 
 Mftftf), The Favour of God that is with me, i. e. by God's favourable AlliJ'.incf. 
 
 14 ("/;) Thit I amyom Glory j wheieby he fignities thit Part of tlieai which iluck to hiin 
 own'd him as their Teacher; in which fenl'e, Glorying is much ul'ed in thei'e Epilllesto 
 the Corinthians, upon the occalion of the feveral Partifans boalUng, fome that they were of 
 Paul, and otJiers ot Jplbs. 
 
 10. 
 
 II. 
 
 12, 
 
 Ip 
 
 14. 
 
 SECT, 
 
8 TI CORINTHIANS. 
 
 .huCh.sj 
 h'rroiiisy. 
 
 '^^ SECT. II. N. 2. 
 
 CHAP. I. 15. II. 17. 
 
 CONTENTS. 
 
 rHE next thing St. P-<«/ juftifies, is, his not coming to them. 
 St. Par// had promifed to call on the Corinthians in his way 
 to Macedonia^ but failed. This his Oppofers would have to be from 
 Levity in him, or a M-nd that regulated it felf wholly by carnal 
 Intereft ; I'id.vcr.ij. To which he anfwers, that God himfelf 
 having conririiied liim amongft them, by tlie Undlion and Earnell 
 of his Spirit in the Miniiiery of the Got'pel of his Son, whom he 
 Paul had preached to them fteadily the fame, without any the leafl: 
 Variation, or unlaying any thing he had at any time delivered, 
 they could have no Ground to fufpeft him to be an unftable uncer- 
 tain Man, that would play faft and loofe with them, and could not 
 be depended on in what he faid to them. This is what he fays, 
 ch. I. 15—22. 
 
 In the next place he, with a very folemn Affeveratiow, profeffes 
 that it was to fpare them that he came not to them. This he ex^ 
 plains, c/;. I. 23. & 2. II. 
 
 He gives another Reafon, ch. 2. 1 2, i j. why he went on to Mace- 
 donia, without coming to Corinth^ as heiiad purpofed, and that was 
 the Uncertainty he was in by the not coming of Titus, wliat Tem- 
 per they were in at Corinth. Having mentioned his Journey to Ma- 
 cedonia, he takes notice of the Succefs which God gave to him tliere 
 arid e-ery where, declaring of what Confequence his Preaching 
 was both to the Salvation and Condemnation of thofe who received 
 or reieded it : profcfTing again his Sincerity and D.fmterelTedaefs, 
 not without a fevere Refle£lion on their falfe ApoiUe. All which 
 wefiad in the following Verfes, viz. ch. 2. 14—17. and is all very 
 •.Hiitable, and purfuant to his Defign in this Epiftle, which was to 
 eirablilh his Authority and Credit amongft the Corinthians. 
 
 Having 
 
II CORINTHIANS. 
 
 TEXT. 
 
 15 \ Ndii 
 
 1 in this confidence 
 was minded to 
 come unto you before, 
 that yon might liave a t'e- 
 cond benefit : 
 
 16 And \o pal's hy you into 
 Macedonia, and to come 
 again out of Macedonia 
 unto you, and of you to 
 be brought on iny way to- 
 ward JuJea. 
 
 17 When I therefore was 
 thus minded, did I ufe 
 lightnefs ? or the things 
 that I purpofe, do I pur- 
 pofe according to the 
 flelh, that with me there 
 (hould be yea, yea, and 
 nay, nay ? 
 
 18 But as God is true, our 
 word toward you, was 
 not yea and nay. 
 
 19 For the Son of God, 
 Jefus Chriii, who was 
 preached among you by 
 us, even by me, and Sil- 
 vanus, and Timotlieus, 
 was not yea and nay, but 
 in him was yea. 
 
 io For all the promjfes of 
 God in him are yea, and 
 in him amen, unto the 
 glory of God by us. 
 
 Zi Now he which ilablifh- 
 etli us with you in Chrift, 
 & hath anointed us is God: 
 
 21 Whohathaifolcaledus, 
 
 PARAPHRASE. 
 
 Nironis J. 
 
 15- 
 
 HAving this Perfwafion (viz.) of your 
 Love and Efteem of mc, I purpofed to 
 come unto you e'le this, that you might have a 
 fecond Gratification (/), and totakcyouin my 16. 
 way to Macedomay and from thence return to 
 you again, and by you be brought on in my 
 way to Jndea. If this fell not out fo as I purpo- 1 7. 
 fed, am I therefore to be condemned of Fickle- 
 nefs ? or am I to be thought an uncertain Man, 
 that talks forwards and backwards, one that 
 has no regard to his Word any further than 
 may fuit his carnal Interelf? But God is my 18. 
 Witnefs, that what you have heard from me 
 has not been uncertain, deceitful, or variable. 
 For Jefus Chrift the Son of God, who was prea-- 1 9. 
 ched among you by me, and SUvmus^ and 77- 
 motheusy was not, fometimes one thing, and 
 fometimes another, but has been fliewn to be 
 uniformly one and the fame in the Counfel or 
 Revelation of God, (for all the Promifes of 20. 
 God do all confent and ftand firm in him) to 
 the Glory of God by my preaching. Now it 21. 
 is God who eftablilhes me with you, for the 
 preaching of theGofpel, who has anointed (/t). 
 And alfo fealcd (/) me, and given me the ear- 22. 
 
 NOTE S. 
 
 15 (i) By the -word j^ot'f«, which our Bibles tranllate Benefit or Grace, 'tis plain the A- 
 poftle means his being prelent among them a lecond time, without giving them any griof 
 or difpleafure. He had been with them before alnioll two Years together with Satisfadtion 
 and Kindnefs. He intended them another Nifit, but it was, he fays, that tliey might 
 have the like Gtatific:uron, ;. i;. the like Satisfaction in his Company a fecond time, wliich 
 is tlie fame he lay?., 2. Cor. z. i. 
 
 21 (k) Jnointed, i. e. fet apart to be an Apollle by an extraordinary Call. Priefis 
 and Prophets were fet apart by anointing as well as Kings. 
 
 zz (■/) Sealed, i. e. by the miraculous Gifts of the Holy Ghoft; which are an Evidence 
 of the Truths he brings from God, as a Seal is of a Letter. 
 
 B 
 
 neft 
 
lO 
 
 Jn. Ch. 5 -. 
 Iferouis J. 
 
 II CORINTHIANS. 
 
 PARAPHRASE. TEXT. 
 
 '^ 
 
 ^4- 
 
 and given the earneft of 
 the Sj'iiit in our lieatts. 
 
 Moreover, I call God J? 
 for a record upon my 
 ioul, that to fjiare you I 
 came not as yet luito Co- 
 rinth. 
 
 Not for that we have i^ 
 dominion over your faith, 
 but are helj^ers of your 
 Joy : for by faith ye Hand. 
 
 But I determined this i 
 with my feli^ that 1 would 
 
 neft (jfi) of his Spirit in my Heart. 
 
 Moreover I call God to witnefs, and may T 
 die if it is not fo, that it was to fpare you that 
 I came not yet to Corinth ; Not that I pretend 
 to fuch a Dominion over your Faitli, as to re- 
 quire you to believe what I have taught you 
 without coming to you, when lam cxpecied 
 there to maintain and make it good ; for 'tis 
 by that Faith you ftand : But I forbore to come 
 as one concerned to prefcrve and help forwards 
 your Joy, which I am tender of, and therefore 
 declined coming to you, whillir I thought you 
 in an Eftate that would require Severity from 
 me, that would trouble you (/i). I purpofed 
 in my felf, 'tis true, to come-to you again^ but 
 
 ■ • ,'. c vi! v.c - ■ : 'm:;.. V ( 
 
 A^ T E S. 
 
 {m) Earnefi of Eternal Life; for of that the. Spirit is mentioned as a Pledge in more 
 places than one, t/W. z Cor. 5. J. Epji. r. 15, r4. All thefe are Arguments to fatisfie the 
 Corinthians, that St. Paul was not, nor could be a fhuffling Man, that minded not wliat he 
 laid, but as it ferved his turn. ■•.:..'. 
 
 The Reafonim; of St. r.ml, ver. 18 — iz. whereby he. would convince the Corinthians, 
 that he is not a tickle unlkady Man, that fays and unfays as may fuit his Humour or Inte- 
 reit ; being a little obfcurc, by reafon of the Ihortnels of iiis Stile here, which has left ma- 
 ny things to be fupplieJ by the Reader, to conned the Pans of the Argumentation, and 
 niake the Deduftion clear. I hope I ihall be pardon'dif I endeavour to fet it in its clear 
 light, for the fake of ordinary Readers. 
 
 Uod hath let me apait to the Miniflery of the Gofpel by an extraordinary Call ; has ar- 
 telied iTiy Million by the miraculous Gifts of the Holy Ghoft, and given me the earneftof e- 
 tern.il Life in my Heart by his Spirit, and hath confirmed me amongll you in preaching 
 the Gofpel, which is all uniform, and of a piece, as I have preach 'd it to you, without 
 tripling in the leaft ; And there, to the Glory of God, have fhewn that all the Promifes 
 concur, and are unalterably certain in Chriii. I therefore having never falter'd in anything 
 1 have faid to you, and having all thefe Aiteftations of being, under the Ipecial Direftioiv 
 and Guidance of God himfelf, who is unalterably true, caimot be fufpeded of dealing 
 doubly with you in any thing relating to my Mijiiilery. 
 
 14 (ti) It is plain St. Paul's Doftrine had been oppofed by fome of them at Coiinth, vid, 
 I Coi. 15- II. His Apoftlefhip queiUontd, i Cor. 9. I, 1. i Cor. 15. 5. He liimfelf trium- 
 phed over, as if he duill not come, i Cor. 4. 18. they faying his Letters were weighty and' 
 powerful, but his bodily Prefence weak, and his Speech contemptible ; i Cor. 10. 10. 
 This being the State his Reputation was then in at Corinth, and he having promifed to 
 come to them, i Cur. 16. 5. ite could not but tliink it necelTavy to excufe his failing 
 tliem, by Realons that lliould be both convincing and kind ; fuch as are contained in this 
 Vejle in the fenfc given of it. 
 
II CORINTHIANS. 
 
 T^xr. 
 
 not come again to you in 
 
 heavinefs. 
 r Fotiflmakeyouforry, 
 
 who is he then that ma- 
 keth me glad, but tlie 
 fame which is made forry 
 by me •■ 
 5 And I wrote this lame 
 unto you, left when I 
 came, I (hould have lot- 
 row from them of whom 
 I ought to rejoice, having 
 confidence in you all, that 
 my joy is the joy of you 
 
 all. 
 
 4 For out of much afflifti- 
 on and anguifh of heart, 
 I wrote unto you with 
 many tears ^ not that you 
 (hould be grieved, but 
 that ye might know the 
 love which 1 have more 
 abundantly unto you. 
 
 5 But if any have caufed 
 grief, he hath not grieved 
 me, but in part : that I 
 may not overcharge you 
 all. 
 
 faRaphkase. 
 
 II 
 
 I refolved too, it fhould be without bringing 
 Sorrow with me (o) ; For if I grievS you, who 
 is there, when I am with you, to comfort me, 
 but thofe very Perfons whom I have difcompo- 
 fed with Grief ? And this very thing (/>), 
 which made you fad, I writ to you, not 
 coming my felf, on purpofc tliat when I came 
 I-might not have Sorrow from thofe from whom 
 I ought to receive Comfort ; having tliis Belief 
 and Confidence in you all, tliat you, all of you, 
 make my Joy and Satisfaction fo much your 
 own, that you would remove all caufe of Di- 
 fturbance before I came. For I writ unto you 
 with great Sadntfs of Heart, and many Tears, 
 not with Intention to grieve you, but that you 
 might know the overflow of Tendernefs and 
 Aftedion which I have for you. But if the 
 Fornicator has been the caufe of Grief, I do not 
 fay he has been fo to me, but in fome degree to 
 you all, that I may not lay load on him (^) ; 
 
 3- 
 
 NOTES, 
 
 t (o) That this isthe meaning of tiiisVetfe, and not that he would not come to them 
 in Sorrow a fecond time, is part doubt, fince he had never been with them in Sorrow a 
 firft time. Vid. z Cox. i. I5. ^ 
 
 5 (p) K*J lyfA-la- vf"" Ta"" etvTO, And I writ to you this very thing. That iye^4*y ^ 
 writ relates here to the firlt Epiftle to the Corinthians, is evident, becaufe it is lo uied in 
 the very next Terfe, and again a little lower, ver. 9. What therefore is it in his tirft E- 
 piftle which he here calls tbtb *iit5, this very thing, which he had writ to them ? I anfwer, 
 the Punifhment of the Fornicator. This is plain by what follows here to ver. 11. elpecial- 
 ly if it be compared with i Cor. 4. zi. & 5- 8. For there he writes to tlicm to punifli tliat 
 Perlbn • whom if he, St. Paul, had come himfelf before it was done, he mull have come, 
 he calls it, with a Rod, and have himfelf chaflifed : But now that he knows that the 
 Corinthians had punifh'd liim in Compliance to his Letter ; and he had had this Trial ot 
 their Obedience, he is lo far fiom continuing the feverity, that he writes to tliem to for- 
 give him, and take him again into their Afft;(ftion. 
 
 5 (q) St. Paul being fatisfied with the Corinthians for their ready Compliance with his 
 Orders, ifl his former Letter, to punifli the Fornicator, intercedes to have him reitored j 
 and to that end lelTenshis tault, and declares however, he might have caufed Grief ro the 
 Corinthians, yet he had caufed none to liini. 
 
 B 2 
 
 The 
 
12 
 
 Jn.Ch.i7. 
 
 8. 
 
 lO. 
 
 1 1. 
 
 12. 
 
 II CORINTHIANS. 
 
 PARAPHRASE. TEXT. 
 
 The Correftion he hath received from the Ma- 
 jority of you is fuiBcicnt in the Cafe : So that on 
 the contrary (r) it is fit rather that you for- 
 give and comfort him, left he (i-) fliould be 
 fwallowed up by an Excefs of Sorrow. Wliere- 
 fore I befeech you to confirm your Love to 
 liim, which I doubt not of. For this alfo was 
 one end of my writing to you, w~. to have a 
 Trial of you, and to know whither you are rea- 
 dy to obey me in all tlfmgs. To whom you for- 
 give any thing, I alfo forgive. For if I have for- 
 given any thing, I have forgiven it to him for 
 your fakes, by the Authority and in the Name 
 of Chrift ; That we may not be over-reached 
 by Satan, for we are not ignorant of his 
 Wiles. 
 
 Furthermore, being arrived at Troas, becaufe 
 T///^, whom I expeded from Corinth with 
 News of you, was not come, I was very un- 
 eafy (0 there, in fo much that I made not ufe 
 of the Opportunity which was put into my 
 Hands by the Lord, of preaching the Gofpel of 
 Chrift, for which I came thither. I haftily 
 left thofe of Troas, and departed thence to 
 M/icedonia. But Thanks be to God, in that he 
 
 NOTES. 
 
 Sufficient to fuch a man 6 
 ii this puniiliment wliich 
 was infliited of many. 
 
 So that contrariw'ife ye 7 
 ouglit lather to forgive 
 him, and comfort liiin, 
 lell peiiiaps luch a one 
 Ihould be (wallowed up 
 with overmuch forrow. 
 
 Wherefore Ibcfeech you, 
 thit ye would confirm 
 your love towards him. 
 
 For to this end alfodid 9 
 I wrjte,that I might know 
 the proof of you, whe- 
 ther ye be obedient in all 
 things. 
 
 To whom ye forgive 10 
 any thing, I forgive alfo : 
 for if I forgave any thing, 
 to whom I forgave it, 
 for your fakes forgave I it, 
 in the perfon of Chrift ; 
 
 Lell fatan fhould get an il 
 advantage of us ; for we are 
 not ignorant of his devices. 
 
 Furthermore, when 1 11 
 came to Troas to preach 
 Chrift's gofpel, and a 
 door was opened unto me 
 of the Lord. 
 
 1 had no reft in my i? 
 fpirit, becaufe I found 
 not Titus my brother : 
 hut taking my leave of 
 them, I went from th«nce 
 into Macedonia. 
 
 7 (») 'TwAV7icf, on the contrary, here has nothing to refer to but ShCa^S, over-charge, 
 in the 5th Verfe, wliich makes that to belong to the Fornicator, as I have explain'd it. 
 
 (j) O 7u< in<, fuch an one, meaning the Fornicator. It is obfervable how tenderly St. 
 Piut deals will) the Corinthians in this Epiftle; for though he treats of the Fornicator from 
 the 5 th to the loth V'erle inclufively, yet he never mentions him under that or any other 
 difobliging Title, but in the loft and inoffenfive Terms of a7iy one, or fuch an one. And 
 that poflibly may be the reafon why he fays fii cOT,S*f<5, indehnitely, without naming the 
 Perfon it relates to. 
 
 11 (t) How uneafy he was, and upon whal account, fee CI). 7. s— 16. It wa^not 
 barely for Tilus's Abfence, but for want of the News he brought with him ; ch. 7. 7. 
 
 always 
 
II CORINTHIANS, 
 
 TEXT. 
 
 M 
 
 Now thanks I)e unto 
 God, which always cau- 
 feth us to triumph in 
 Chrilt, and maketh mani- 
 feft the favour of his 
 knowledge by us in every 
 place. 
 
 1 5 For we are unto God a 
 fweet favour of Chrill, in 
 them that are favej, and 
 in them that perilb. 
 
 i6 To the one we are the 
 favour of death unto 
 death ; and to the other 
 the favour of life unto 
 life : and who is fuftici- 
 ent for thefe things ? 
 
 ly For we are not as many, 
 which corrupt the word 
 of God : but as of finceri- 
 ty, but as of God, in the 
 fight of God fpeak we in 
 Chrill. 
 
 PARAPHRASE. 
 
 13 
 
 lleruws\- 
 
 always makes me triumph every where (a) 
 through Chrift, who gives me Succefs in prea- 
 ching the Gofpei, and fpreads the Knowledge 
 of Chrift by me. For my Miniftery and La- 
 bour in the Gofpei, is a Service or fweet-fmel- 
 ling Sacrifice to God through Chrift, both in 
 regard of thofe that are faved and thofe that 
 perifh : To the one my preaching is of ill fa- 
 vour, unacceptable and offenfive, by their re- 
 jefting whereof they draw Death on themfelves ; 
 and to the other, being as a fweet Savour, accep- 
 table, they thereby receive eternal Life. And 
 who is fufficient for thefe things (ir) ? and yet, 
 as I faid, my Service in the Gofpei is well-plea- 
 fing to God. For I am not as feveral (jc) are, 
 who are Huckfters of the Word' of God, prea- 
 ching it for gain : But I preach the Gofpei 
 of Jefus Chrift in fincerity. I fpeak as from God 
 himfelf, and I deliver it as in the Prefence of 
 God. 
 
 14. 
 
 15. 
 
 16. 
 
 17, 
 
 NOTES. 
 
 14 (u) JFIjo makes vie triumph every where, i. e. in the fuccefs of my preaching in iny 
 Journey to ALuedonii, and alfo in my Vjrtory at the fame time at Corhith over the falfe A- 
 pofUes, iny Oppofers, that had railed a Faition againll me amongll you. This, I think, 
 is St. Paurs meaning, and the reafon of his ufing the word Triumph, which implies Con- 
 tell and Viftory, though he places that word fo, as modeflly to cover it. 
 
 16 (jv) Fid. ch.%. J, 6. 
 
 17 \x) This, I think, may be underflood of the falfe Apollle. 
 
 SECT, 
 
H 
 
 Jn.Ch.S7- 
 Naonis J. 
 
 II CORINTHIANS. 
 SECT. II. N. 3, 
 
 CHAP. m. I. VII. 16. 
 
 CONTENTS. 
 
 HI S fpeaking well of himfelt", (as he did Ibmetimes in his firfl; 
 Epiitle, and with much more Freedom in this, which, as 
 It Teems, had been ob)eQ:ed to liim amongft the Corinthians) 
 Ills Plaiiineis of Speech, and his Sincerity in preaching the Gofpel, 
 are the things which he chiefly )uilifies in this Se£lion many ways. 
 We fhall obferve his Arguments as they come, in the Order of St. 
 PauPs Difcourfe, in which are mingled, with great Infinuation, 
 many ExprelTions of an overflowing Kindnefs to the Corinthians, 
 not witliout fome Exhortations to them. 
 
 I. 
 
 2. 
 
 PARAPHRASE. 
 
 DO I begin again to commend my feIf^^J,or 
 need I, as fome (^,) commendatory Let- 
 ters to, or from you ? You are my commenda- 
 tory Epiftle written in my Heart, known and 
 read by all Men. I need no other commenda- 
 tory Letter, but that you, being manifefl:ed 
 to be the commendatory Epiftle of Chrift 
 written on my behalf, not with Ink, but with 
 the Spirit of the Living God , not on 
 Tables of Stone (^), but of the Heart, 
 
 whereof 
 
 NOTES. 
 
 TEXT. 
 
 ■pNO we begin again 
 _i_^ to commeiid our 
 lelves ? or need we, as 
 fome others, epiftles of 
 commendation to you, or 
 letters of commendation 
 from you ? 
 
 Ye are our epiftle writ- 
 ten in our hearts, known 
 and read of all men : 
 
 Forafmuch as ye are 
 manifeflly declared to l* 
 the epillle of Chrift, mi- 
 uiftied by us, written not 
 with ink, but with the 
 
 I (/; This is a jilain Indication that he had been blamed amongft them for commending 
 liimlelt". 
 
 (:;) Seems to intimate, that their falfe Apoftle had got himfelf recommended to them 
 by Letters, and lb had introduced himfelf into tliat Church. 
 
 7, (.3) The lenfe of St. r.mi in this ;d Veife is plainly this, That he needed no Letters of 
 Coniaiendation to thein, but that by their Converfion, and tlie Golpel written not with 
 Ink, but with the Spirit of God in the Tables of their Hearts, and not in Tables of Stone 
 by liis Minillery, was as clear an Evidence and Teftimony to them of his Million from 
 Cluill, as the Law writ in Tables of Stone was an Evidence of Mofcs's iMilfion ; lo that he, 
 St. PmI, needed no other Recommendation : This is what is to be underftood by tliis Vert'e, 
 
 unlefs 
 
II CORINTHIANS, 15 
 
 TEXr. PARAPHRASE f^^ 
 
 Sjirit of the living God; whercof I was the Amaiiucnfis, /. e. your 
 
 not 111 tsblts ot ilone, but <^ p ^ ttt c\ r \a- 'n 
 
 in fieihly tables of tiie ConverliDii was the Lttect or my Minuter)'. 
 
 iieait. (/.) And this fo great Confidence have I through 4, 
 
 ^^^^&:^1:''g:1 Ck-ift m God. NotasiflwerelufEoentof 5. 
 
 ward. my felf to reckon (f) upon any thing as ot ray 
 
 5 Not that we are fuffici- fgjf b^^ ^y Sufficiency, my Abihty to per- 
 
 ent of our lelves to think ^ i ■ ■ i ii r ^ j Wn i 
 
 any thing as of our feives: form any thmg,is wholly trom God : Who has 6, 
 
 but oar luflidency is of fitted and enabled me to be a Minifter of the 
 
 g^whoaifohathmadeus N^w Tcftament, not of the Letter (^, but 
 
 able miniiiers of the new ot uic Spirit j for the Lcttcr kills (e), but the 
 
 tellameiit, not of the let- 
 
 ter, but of the fpirit : for 
 
 NOTES. 
 
 unlefs we will make the Td'lcs of Stone to have noSignificaiinon iiete. But to fay as he 
 does, that the Corinthians being writ upon in their Hearts, not witli Ink, but with the 
 Spirit of God, by the Hand of St. Pmil, was Chrill's commoidatory Letter of him, being a 
 pretty bold ExprefTion, liable, to the Exception of the captious part of the Corinthians : 
 He, to obviate all Imputation of Vanity or vain Glory, herein immediately I'ubjoins what 
 follows in the next Verfe. 
 
 4 (/') As if he had laid, But iniilake me not as if I boafled of my felf : This fo great 
 boiftingthat I ufe, is only my Confidence in God through Chriil: For it was God that 
 made uje Minifter of the Gofpel, that bellowed on me the Ability for it ; and whatever I 
 perform in it, is wholly from him. 
 
 5 (i) nivaidnfjj, Truft, a milder xtrm for Boajlvig, for fo St. Paul ufes it, Ch. lo. 7. compa- 
 red with 'jer. 8. where alfo;e;(^&», ler. 7. is uled as here, for counting upon one's felf j 
 St. Paul alfoufes ■»lfcToi5B( for thou bonjlejl, Rom. 2. 19. wliich will appear, if compared 
 with ver. 17. or if h»y[onStai ftall rather be thought to fignifie here, to difcover by reafon- 
 ing, then the Apoltle's fenfe will run thus ; " Not as if I were fufHcient of my felf, by 
 " the llrength of my own natural Parts, to attain the Knowledge of the Gofpel-trutlis iliat 
 " I preach, but my Ability herein is all from God. But in wliat ever fenle Atj/lotdOn/ is 
 here taken, 'tis certain t/, which is tranflated my thing, rnufl be limited to the Subjeft in 
 hand, viz. the Gofpel that he preaclied to them. 
 
 6 ((/) 'Oy yfziJ-;j-'t!& ctV*' TceuiuaT-©-, Not of the Letter but of the Spirit. Byexpreffing him- 
 felf, as he does here, St. Riul may be underAood to intimate that the Nev> TeJliVncnt or 
 Coveii.-i7it , was alfo, tho obfcurely, held forth in the Law : I-tir lie fays he was conftituted a 
 Minilter, 'Ti'tt///(a,'T©',o///j« ^»i7, or lj)ititual meaning of the Law, which was Ciirift, (is 
 he tells us himCelf, ver. 17. j and giveth Life whilU the Letter killeth. But both Letter 
 and Spirit mull be underllood of the fame thing, viz. The Lette) of the Law, and tie Spirit 
 of the Law. And in Faft we find St. Pjk/ truly a Miniller of the Spirit of the Law, efpe- 
 cially in his Epillle to the Hebrews, where he (hews what ;i fpiritual Senfe ran through the 
 Mofaical Inilitution and Writings. 
 
 (e) The Letter kiUs, i.e. pronouncing Death, without any w»y of RenTi<Tion, on all 
 Tranfgreffors, leaves them under an irrevocable Sentence of Death. Bui the Spirit, i. f . 
 Chritl, ver. 17, who is a quickning Spirit, i Cor. ij- 45' giveth Life. 
 
 Spirit 
 
i6 
 
 II CORINTHIANS. 
 
 Neronit 5. 
 
 10. 
 
 II. 
 
 FAKJPHKASE. 
 
 Spirit gives Life. But if the Minifteiy of the 
 Law written in Stone, which condemns to 
 Death, were fo glorious to Alofes, that his Face 
 fhone fo that tlie Children of ^r^tf/ could not 
 fteadily behold the Brightnefs of it, which was 
 but temporary, and was quickly to vanilh ff). 
 How Cbia it be otlierwife, but that the Mini- 
 ftery of the Spu'it, which giveth Life, fliould 
 confer more Glory and Lullre on the Minifters 
 of the Gofpel ? For if the Mmiftration of 
 Condemnation were Glory, the Minillery of 
 Juftitication (gj in the Gofpel doth certainly 
 much more exceed in Glory. Though even 
 the Glory that Mofes's Minillration had, was 
 no Glory, in comparifon of the far more ex- 
 celling Glory of the Gofpel-Miniftery (/;). 
 Farther, if that which is temporary, and to be 
 done away, were delivered with Glory, how 
 
 NOTES. 
 
 TEXT. 
 
 the letter killeth but the 
 fjiiiit giveth life. 
 
 But if the miniftration 7 
 of death written and en- 
 graven in flones, was glo- 
 rious, lo that the chil- 
 dren of Il'rael could not 
 fledfallly bcliold the face 
 of Moles, for tiie glory of 
 his countenance , which 
 gloiy was to be done a- 
 wayi 
 
 How {hall not the mi- 8 
 niliration of the fpirit be 
 rather glorious? 
 
 For if the miniftration 9 
 of condemnation be glory, 
 much more doth the mi- 
 nillratlon of righteoul'nel's 
 exceed in glory. 
 
 For even that which 10 
 was made glorious, had 
 no glory in this refpedi, 
 by reafon of the glory that 
 excelleth. 
 
 For if that which is 11 
 done away was glorious, 
 
 7 (f) K<«7»f> nfMrMf, done iiw.\y, is applied here to the fhining ol Mofes's Face, and to the 
 Law, vcr. 1 1, & 13. In all whicii places it is ufed in the Prefent Tenle, and has the Signi- 
 fication of an Adjcdive, (landing for temporary, or of a Duration, whole end was determi- 
 ned, and is oppoled to tw fwVoiT, that which rem.iineth, i.e. that which is lalling, and 
 hath no predetermined end fet to it, as ver. 11. where the Gofpel-difpenfation is called 
 •ri (iittf, that which rcm.micth : This may help us to underfland &«' A'fi); fit J\t^av, vcr. 18. 
 from Glory to Glory, which is manifellly oppoled to yioji) i(i»T«f^»jw»i/ii, the Giory done away, 
 of this Verfe; And fo plainly iignifies a continued lalling Glory of the Minillers of the 
 Gofpel ; which, as he tellsns there, confifted in their being changed into the Image and clear 
 Reptefentation of the Lord himfelf ^ as the Glory of Mofes confuled in the tranhtory Bright- 
 nefs of his F'ace, which was a faint Refledion of the Glory of God appearing to him in 
 the Mount. 
 
 9 (g) JlieMtvia. 7«< cT/ig/oin'FHS, the Minijlr.uion of Right eoufnefs ; fo the Miniftery of the Go- 
 Cj^el is called, becaufe by the Gofpel a way is provided for the jullification of thole who have 
 iianfgrefTed : But the Law has nothing but rigid Condemnation for all Tranfgreflbrs, and 
 therefore is called here the Miniftration of Coiidcmn.ttion. 
 
 10 (h) Though the (hewing that theMiniliery of the Gofpel is more glorious tiian that 
 c^the Law, be what b't./'.ii(/ is u|'onhere, thereby to jultifie himfelf, if he has alVumed fome 
 Authority and Commendation to himfeli', in his Miniltery and Ajoltleflup ; yet in his thus 
 mduftriouily placing the Miniftery of the Gofpel in Honour above thatof MoJ'es, may he not 
 poiTibly have an Eye to the judailiiig fall'e Apollle of the Corintliiaiis, to let them lee what lit- 
 tle regard was to be iiad tothat Mmiftration, in comparifon of the ^liniilery of tlie Gofpel ? 
 
 much 
 
II CORINTHIANS. 
 
 II 
 
 TEXT. htfAKAFUKASE. ifi:;^. 
 
 much more that which much rather IS that which remains without be- 
 'Telnfthcf "r- we ing donc away to appear in Glory (/). Where- 12. 
 have fuch hope, we ufe fore having luch Hopc (k) we ufe great Free- 
 great piainnefs of fpeech. j ^^^ Plainnefs of Speech : And not as Mofes, 1 7 . 
 
 n And not as Moles, ^ -.r -i l- t- j i.i 
 
 which put a vail over his who put a Vail over his Face, do we vail the 
 face, that the children of Light, fo that theObfcurity of what we deliver, 
 ifraei could not itedfaiiiy fl^Quid hinder (/) the Children of yraelirom 
 
 NOTES. 
 
 (;') Here St. Paul mentions another Pre-emincy and Superiority of Glory in the Gof- 
 pelover the Law, viz. That the Law was to ceafe and to be abolilh'd, but the Gofpel to re- 
 main and never be aboliflied. 
 
 II (k) Such Hope: That St. Paul by thefe words means the fo honourable Eniployment 
 of an Apoftle and Minifter of the Gofpel, or the Glory belonginj^ to liis Minilleiy in me Go- 
 fpel, is evident by the whole foregoing Comparilon which he lias made, which is all along 
 between ftuKtria, the M'mijleiy of the Law and of the Gofpel, and not between the Law 
 and the Gofpel themfelves. The calling of it Hofe inftead of Glory here, where he fpeaks 
 of his having of it, is the language of Modefly, which more pariculatly fuited his prel'ent 
 purpofe. For the CoiKlufion, which in this Verfe he draws fioiii wliat v\'eni before, pl.iin- 
 ly (hews the Apofllc's Defign in this Difcourfe to be the Jiiflifying his I'peaking freely of 
 himfelf and others, his Argument amounting to thus much. 
 
 Having therefore fo honourable an Employment, as is the Miniftery of the Gofpel, 
 which far exceeds the Miniftery of the Law in Glory, though even that gave fo great i. 
 Luftre to ii^fj/ii's Face, that the Children of //r^?/ could not with fixed Eyes look upon 
 him, I, as becomes one of fuch hopes, in fuch a Pod as fets me above all mean Confidera- 
 lions and Compliances, ufe great Freedom and Plainnefs of Speech in all things that con- 
 cern my Miniltery, 
 
 I J (jyudf 7P yi.il dnvUeu, &c. That the Children of lUit\ could not Jledfaftly looky 
 Sec. St. Paul is here juflifying in himfelf, and other Miniflers of the Gofpel, the Plain- 
 nefs and Opennefs of their Preaching, which he had alTeited in the immediately preceding 
 Verfe. Thefe Words therefore here, muft of neceflity be underflood not of Mofes, but of 
 the Miniflers of the Gofpel, viz. That it was not the Obfcurity of their preaching, not 
 any thing vailed in their way of propofing the Gofpel, which was the caufe why the 
 Children of Iftael did not underflandthe Law to the bottom, and fee Chrill, the end of it, 
 in the Writings of Mofes. What St. ?aitl fays in the next Verfe, Bjtt their Minds were 
 HinJed : for until this day remaineth the fame Vail untnken away, plainly determines the 
 Words we are upon, to the Senfe I have taken them in : For what fenfe is this ? Mofes 
 fvt a Fail over his Face, Jo that the Children of Ifrael could not fee the end of the Lavi>\ hut 
 their Minds were blinded :, for the Vail remains upon them until this Day. But this is very 
 good Senfe, and to St. P.ik/'s pur})ofe, viz, " We the Miniflers of the Gofpel fpeak 
 " plainly and openly, and put no Vail upon our felves, as Mofes did, whereby to hinder 
 *' the Jews from feeing Chriftin the Law : But that which hinders them, is a Blindnefs on 
 " <heir Minds, which has been always on them, and remains to this Day. This feems to 
 be an obviating an Objedlion which fome among the Corinthians might make to his boa- 
 iling of fo much Plainnefs and Clearnefs in his preaching ; viz. If you preach the Gofpel, 
 and Chrift contained in the Law, with fuch a fhining Clearnefs and Evidence, liow conies 
 it that the Jews are not convened to it ? His Reply is, " Their Unbelief comes not from 
 " any Obfcurity in our preaching, but from a Blindnefs which relts upon their Minds to 
 " tliis Day ; wiiich fliall be taken away when they turn to the Lord. 
 
 C feeing 
 
i8 
 
 ikroim x . 
 
 II CORINTHIANS. 
 
 PARAPHRASE. TEXT. 
 
 feeing in the Law, which was to be done a- 
 way, Chrilt wlio was the end (w) of the Law : 
 
 14. But their not feeing it, is from the Bhndnefs of 
 their own Minds; For unto this Day the fame 
 Vail remains upon their Underllandings in rea- 
 ding of the Old Teftament, which Vail is done 
 away in Chrilt, /. e. Chrift, now he is come, 
 fo exadly anfwers all the Types, Prefigurati- 
 ons, and Predictions of him in the Old Tefta- 
 ment, that prefently, upon turning our Eyes 
 upon him, he vifibly appears to be the Peribn 
 defigned, and all the Obfcurity of thofe PalTa- 
 ges concerning him, which before were not un- 
 
 1 5. derftood, is taken away, and ceafes. Never- 
 thelefs, even until now, when the Writings 
 of Mojes are read, the Vail («) remains upon 
 their Hearts, they fee not the fpiritual and e- 
 vangelical Truths contained in them. But 
 
 16. when their Heart fliall turn to the Lord, and 
 laying by Prejudice and Averfion, fhall be wil- 
 ling to receive the Truth, the Vail lliall be ta- 
 ken away, and they fliall plainly fee him to 
 be the Pcrfon fpoken of and intended (0), But 
 
 1 7. the Lord is the Spirit (/>) whereof we are Mi- 
 nifters ; and they who have this Spirit they 
 have liberty (^f), fo that they fpeak openly and 
 
 t8. freely : But we, all the faithful Mmifters of 
 
 NOTES, 
 
 (w) Vid. Rom. 10. z— 4- 
 
 1 5 («) St. Paul poffibly alludes here to the Cuflom of the Jews, which continues (lill 
 in the Synagogue, that when the Law is read they put a Vail over their Paces. 
 
 16 (0) When this fhall be, lee Row. ii. zs zy. 
 
 1 7 (^) 'O A U)(i& t3 'xvivfia Rr, hut the Lord is that Spirit ; thefe words relate to ver. 6. 
 vhere he fays, that he is a Minillei, not of the Letter of the Law, not of the outfide and 
 literal fenfe, bui of the niyllical and fpiritual meaning of it ; which here he tells us is 
 Chrilh 
 
 (5) There is Liberty ; becaufe the Spirit is given only to Sons, or thofe that are free. 
 ^tRotn. 8. IS- Cf.tl. 4. 6, 7. 
 
 the 
 
 look to the end of that 
 which is abolilhed. 
 
 But tlieir minds were i^ 
 blinded : for until this 
 day remaineth the fame 
 vail uiitaken away, in the 
 reading of the old tella- 
 meiit \ which vail is done 
 away in Chril>. 
 
 But even unto this day, 1$ 
 when Mofes is read, the 
 vail is upon their heart. 
 
 Neverthelefs, when it 16 
 (hall turn to the Lord, 
 the vail fhall be taken 
 awav. 
 
 Now the Lord is that 17 
 Sj'irit; and where the 
 Spirit of the Lord 
 tliere is liberty. 
 
 IS, 
 
 fac 
 
 But we all with open t8 
 
 beholding as in a 
 
 i 
 
II CORINTHIANS, 19 
 
 TEXT. FAKAFHKASE. 
 
 Jn.Cb.%1. 
 
 giafs the glory of the the Ncw Tcftament, not vailed (r), but with 
 Sr;'fa^;^ rS;'f-" «P^" countenances, as Mirrors relieving the 
 glory to glory, even as Glory of the Lord, are changed into his very 
 by the Spirit of the jmage, by a continued Succeflion of Glory, as 
 
 it were ftreaming upon us from the Lord, v/ho 
 is the Spirit who gives us this Clearnefs and 
 
 Lord. 
 
 NOTES. 
 
 18 (r) St. Pj«/ juflifies his Freedom and Plainnels of Speech, by his being made Iiy 
 Cod liimfelf a Miiiifler of the Gofpel, wluch is a nioie glorious Minilieiy tlun that of 
 Jilofes, in promulgating the Law. This he does from va. 6. lo vci\. li. incluiivcly. 
 From thence to the end of the Chapter, he jufiifies his Liberty of I'peaking, in that he, a.. 
 a Miiiiiler of the Gof}'el, being illuminated with greater and brighter Rays of Light than 
 Moles, was to (peak (as he did) with more freedom and cleaniels than vlfa/Vf had done. 
 This being the fcope of St. Paul in this place, 'tis vifible, that all from thel'e wuids, 
 J(^bo [ut a Vail itpoji /lis Face, ver. 15. to the beginning of va: 18. is a Parcnrliehs ; which 
 being laid afide, the Comparifoii lietween the Minilters of the Gofpel and Moles Hands 
 clear ; " Mofei with a Vail covered the Brightnefs and Glory of God, which (hone in his 
 •' Countenance, but we the Miniflers of the Gofpel with open Countenances, K«nTTp/(o- 
 fxSr«/, reflefting as Mirrors the Glory of the Lord. So the word icaTSTTp/^ofCSi'o/, mull lig- 
 nify liere, and not heholdivg as in a Mirror, becaiii'e the Comparifon is between the Mini- 
 lters of the Gofpel and Mofes, and not between the Miniflers of the Gofpel and the Chil- 
 dren of J/rae/ : Now the AiMonoi heholdivg was the Aftion of the Children oi Ifrnel, but 
 oifiining or refitting the Glory received in tlie Mount was tlie Aftion of Mofes, and therefore 
 it muft be foniething anfwering that in the Miniflers of the Gofpel wherein the Comparifon 
 is made, as is farther manifeiT in another exprefs part of the Comparifon between the 
 vailed Face of Mofes, ver. 13. and the open Face of the Miniflers of the Gofpel in this 
 Verfe. The Pace of Mofes was vailed, that the bright fhining or Glory of God remaining 
 on it, or refleifled from it, might not be feen, and the Faces of the Miniflers of the Gofpel 
 are open, that the bright fliining of the Gofpel, or the Glory of Chrifl, may be feen. Thus 
 the Juftnefs of the Comparifon Hands fair, and has an eafy Senfe, which is hard to be made 
 out, if x^Ti)TTp/(»V-''" tie trandated beholding af in a Gl.tfs. 
 
 Tkk tfMTHc (iKofx (jtiTtfUf^iniiii*, We art changed into that very Iiirige, i. e. the Re- 
 fleilion of the Glory of Chrilt front us is fo very bright and clear, that we are cha:it;ed into 
 his very Image, whereas the Light that (hone in Mofcsh Countenance was but a l:iiut Re- 
 rieiVion of the Glory which he law when God fliew'd him his back-Parts ; hxod. 53. 15. 
 
 A*8 A^H* «<* AEeLV, from Glory to Glory, i. e. with a continued Influx and re- 
 newing of Glory, in oppofition to the fhining of Mofes^s Face, which decay 'd and difappcar'd 
 in 3 little while : I'er. 7. 
 
 K^da'Sga W xufiBTfeu/UftT©". as from the Lord the Spirit, i. e. a.s if this Irradiation of 
 Light and Glory came immediately from the Sourfe of it, the Lord himfelf, who is that 
 Siniit whereof we ate the Miniflers, ver. 6. which giveth Life and Liberty, v. 17. 
 
 This Liberty he here fpeaks of, ver. 17. is -rofpn^t'*. Liberty of Speech, mentioned ver. 
 11. the Subjeft of St. Pjh/'s Difcourfe here ; as is farther manifefl from what immediate- 
 ly follows in the fix firfl Verfes of the next Chapters, wherein an attentive Reader may find 
 a very clear Comment on this iQth Verfe we are upon, which is there cxplain'd in the 
 Senfe we have given of it. 
 
 C 2 Freedoni' 
 
20 
 
 II CORINTHIANS. 
 
 FAKAFHKASE. TEXT. 
 
 Tlierefore feeing we 
 have this miiiiltry, ;is we 
 have received mercy wtf 
 faint not : 
 
 But have renounced 
 the hidden things of dif- 
 honefty, not walking in 
 craftinefs, nor handling 
 the word of God deceit- 
 fully, but by manifeftati- 
 on of the truth, com- 
 mending our felves to e- 
 very mans confcience in 
 the fight of Gk)d. 
 
 But if our gofpel be 
 hid, it is hid to them 
 that are lofl : 
 
 In whom the god of 
 this world hath blinded 
 the minds of them which 
 believe not, left the light 
 of the glorious gofpel of 
 Chrift, who is the image 
 of God, Ihould fluiie unto 
 them. 
 
 Freedom. Seeing therefore I am mcrufted 
 with fucli a Minirtery as this, according as I 
 have received great Mercy, being extraordi- 
 narily and miraculouily called when I was a 
 Perfecutor, I do not fail (/) nor flag, I do not 
 beiiave my felf unworthily in it, nor mif-be- 
 coming the Honour and Dignity of fuch an Em- 
 ployment : But having renounced all unwor- 
 thy and indireft Defigns, which will not bear 
 the Light : free from Craft, and from playing a- 
 ny deceitful Tricks in my preaching the Word of 
 God, I recommend my felf to every one's Con- 
 fcience, only by making plain (r) the Truth 
 which I deliver, as in the Prefence of God. 
 But if the Gofpel which I preach be obfcure 
 and hidden, it is fo only to thofe who are loft, 
 in whom being Unbelievers, the God of this 
 World (a) has blinded their Minds (w)^ fo 
 that the glorious (x) Brightnefs of the Light 
 of the Gofpel of Chrift, who is the Image of 
 
 NOTES, 
 
 I (j) irx imi^K*fJ-ii', ire faint not, is the fame with *•»» fffmi X'i^V-^^' '"' ^f^ g*'"^ 
 Plaiiniefs of Sfeeclj, vet. 12. of the foregoing Chapter, and fignifies in both places the clear, 
 plain, direiit, diflintereffed Preacfiing of the Gofpel, which is what he means in thai figu- 
 rative way of Speaking in the former Chapter, efpecially the lall Verfe of it, and which 
 he more plainly exprelFes in the five or fix firft Verfesof this. The whole bufinefs of the 
 firft part of this Epillle being, as we have already obferved, to juflifie to the Corinthians 
 his Behaviour in his Miniilery, and to convince them that in his preaching the Gofpel he 
 iiath been plain, clear, open and candid, without any hidden Uefign, or tlie Icafl mixture 
 of any concealed Secular Interell. 
 
 I (/) 'ATH»a//63* T<* Kfvirrd vis eu<^ti(, have renounced the hidden things of Dijhonejly, 
 and t5 piKfani rh dKn^^at, hy manifejlation of the Tmth. Thefe Expreffions explain 
 dV(tujg,'*^uf-'*'V'>>^>CJ'*>^'*'t with o^en Face, ch. 5. ij. 
 
 4 (u) The God of this World, i. e. the Devil, fo called, becaufc the Men of the World 
 wotfhipped and obey'd him as their God. 
 
 (w) 'tw'fAi^Ta vtiniiATf, blinded their Minds, iniwtts imtfdin rd rti(jiei-rt, their Minds 
 weie blinded, ch 3. 14. And thefecond and third Verfe of this explains the \yh and 14;^ 
 Veiles of the preceding Chapter. 
 
 (x) Ao^a, Glory, liere, as in the former Chapter, is put for Shining and Brightnefs j fo 
 that iva.\y\Ki*v itii ift^Mf t< Xf/f», is the Brightnefs or Cleariiefs of the Dofthne wherein 
 Chria is manifefled in; the Gofpel. 
 
 God, 
 
II CORINTHIANS. 
 
 TEXT. 
 
 5 For we pteacli not our 
 felves, but Chiilt Jefus 
 the Lord ; and our felves 
 your fervants for Jefus 
 fake. 
 
 6 For God who comman- 
 ded the light to fliine out 
 of darknefs, hath fhined 
 incur hearts, togivetlie 
 light of the knowledge of 
 the glory of God, in the 
 face of jefus Chrift. 
 
 7 But we have this trea- 
 fure in earthen velTels, 
 that the excellency of the 
 power may be of God, 
 and not of us. 
 
 g We are troubled on e- 
 very fide, yet not diflref- 
 fed i we are perjilexed, 
 but not iudefpajri 
 
 9 Perfecuted, but not for- 
 fakenj call down, but not 
 deftroyed. 
 10 Always bearing about 
 in the body, the dying of 
 the Lord Jefus, that the 
 life alfo of Jefus might be 
 made manifeft in our bo- 
 dy. 
 
 PARAPHRASE. 
 
 God, cannot enlighten them. For I feek not 
 my own Glory or fecular Advantage in prea- 
 ching, but only the propagating of the Gofpel 
 of the Lord Jefus Chrift, profefTmg my felf 
 your Servant for Jefus fake. For God who 
 made Light to fhine out of Darknefs, hath en- 
 lightned alfo my dark Heart, who before faw 
 not the end of tlie Law, that I might commu- 
 nicate the Knowledge and Light of the Glory 
 of God, which fhines in the Face (y) of Jefus 
 Chrift. But yet we, to whom this Treafure of 
 Knowledge the Gofpel of Jefus Chrift is com- 
 mitted to be propagated in the World, are but 
 frail Men, that fo the exceeding great Power 
 that accompanies it may appear to be from God, 
 and not from us. I am prefled on every fide, 
 but do not fhrink : I am perplexed, but yet 
 not fo as to difpond ; Perfecuted, but yet not 
 left to fink under it ; thrown down, but not 
 flain ; Carrying about every where in my Body 
 the Mortification, /. e. a Reprefentation ot the 
 Sufferings of the Lord Jefus,that alfo the Life of 
 Jefus rifen from the Dead may be made mani- 
 feft by the Energy that accotnpanies my prea. 
 
 21 
 
 5' 
 
 Z. 
 
 lO. 
 
 NOTES. 
 
 6 Cy) This is a Continuation flill of the Allegory of Mofes, and the fliinitig of hU Face, 
 Qfc. 10 much infifled on in the foregoing Chapter. 
 
 For the Explication whereof, give nie leave to add here one word niore to what I have 
 faid upon it already j Alofes by approaching to God in the Mount, had a Communication ot 
 Glory ot Lieht iiom him, which irradiated from his Face when he defcended fronv the 
 Mount. Mofcs put a Vail over hii Face, to hide this Light or Gl^ry :, for both thele Names 
 St. Paul ufes in this and the foregoing Chapter for the fame thing. But the Glory or Lig'>t 
 of the Knowledge of God more fully and clearly conununicated by Jefus Chrifl, is laid 
 here to Jbine tn his Face, and in that refpeft it is that Chrift in the foregoing Verfe is called 
 by St. Paulf the Image of God ; and the ApoUles are faid in the laft Vetfe of the precedent 
 Chapter, to be transformed into the fame Intake from Glory to Glory, i. e. by their large and 
 clear Communications of the Knowledge of God in the Gofpel, they are faid to be tranl- 
 formed into the faime Image, and to reprefent as Mirrors the GJory of the Lord, and to be 
 as it were the Images of Cltrift, as Chrift.js (as we are told here, ver. ^.) the Image of God. 
 
 cliing 
 
22 
 
 11 CORINTHIANS. 
 
 lAKAFllKASE. 
 
 TE XT. 
 
 12. 
 
 ^3- 
 
 Ti. chiiig in tills frail Body. For as long as I live 
 I Ihall be expofed to the Danger of Death for 
 the fake of Jefus, that the Life of Jefus rifen 
 from the Dead, may be made manifell by my 
 Preaching and Sufferings in tliis mortal Flefh 
 of mine. So that the preaching of the Gofpel 
 procures Sufferings and Danger of Death to me, 
 but to you it procures Lite, /. e. the Energy of 
 the Spu-it of Chrift wiiereby he lives in, and 
 gives Life to thofe who believe in him. Ne- 
 verthelefs though Suffering and Death accom- 
 pany the preaching the Gofpel, yet having the 
 lame Spirit of Faith that Dnvid had, when he 
 faid, I believe, therefore have I ipoken, I alfo 
 
 14. believing therefore fpeak, knowing that he 
 who raitiid up the Lord Jefus fhall raife me up 
 alfo by Jefus, and prefent me with you to God. 
 
 ^5* For I do and fuffer all things for your fakes, 
 that the exuberant Favour of God may abound 
 by the Thankfgiving of a greater Number to 
 the Glory of God, /. e. I endeavour by my Suf- 
 ferings and Preaching to make as many Con- 
 verts as I can, that fo the more partaking of 
 the Mercy and Favour of God, of which there 
 is a plentiful and inexhauftible Store, the more 
 may give Thanks unto him, it being more 
 for the Glory of God, that a greater Num- 
 
 • 6. ber fliould give thanks and pray to him: For 
 which reafon 1 taint not {z,)^ I flag not, but tho 
 my bodily Strength decay, yet the Vigour of my 
 
 NOTES. 
 
 For we which live, ii 
 are ulway delivered unto 
 death for Jefus lake, that 
 the liFe alfo of jefus 
 might be made miiiifek 
 in our mortal flelh. 
 
 So then death worketh li 
 in us, but life in you. 
 
 We having the fame i? 
 fpirit ot faith, accordinji 
 as it is written, I belie- 
 ved, and therefore have 
 I fpoken : we alfo be- 
 lieve,and therefore fpeak i 
 
 Knowing that he which 14 
 raifed up the Lord Jefus, 
 (hall raife up us alfo by 
 Jefus, and ihall prefent 
 us with you. 
 
 For all things are for i; 
 your fakes, that the abun- 
 dant grace might, through 
 the thankfgiving of ma- 
 ny, redound to the glory 
 of God. 
 
 For which caufe wci6 
 faint not, but though out 
 out'vard man perifh, yet 
 the inv>\ird man is renew- 
 ed day by day. 
 
 16 (z) I f. lint not. Whr.t this fignifies we have feen, ver. i. Here St. P.ml gives another 
 Proot ot nisSinccriry in his MiiiiUery, and that is tlie Suflerin^s and Danger of Death, 
 • whicii he daily incurs by his Preaching the Gofpel. And the reafon why ihofe Sufferings 
 and Dangers d-fier him not, nor make him at all flag, he tells them, is, the Affutance he 
 has that God, through Chrili, will raife him again, and reward him with Inunortality in 
 Glory. This Argument he purfues, ch. 4. 7. & 5. p. 
 
 Mind 
 
II CORINTHIANS. 
 
 TEXT. TAKAPHKASE. 
 
 23 
 
 Jn.Ch.'iy- 
 Nerojiis 5. 
 
 Mind is daily renewed : For the more my 
 Sufferings are here in prorogating the Gofpel, 
 which at worft are but tranfient and light, the 
 more will they procure me an exceedmgly far 
 greater Addition of that Glory (a) in Heaven 
 which is folid and eternal : I having no regard 
 to the vifible things of this World, but to the 
 invifible things of the other ; for the things that 
 are feen are temporal, but thofe that are not 
 feen eternal. For I know, that if this my Body, 
 which is but as a Tent for my fojourning here 
 upon Earth for a fhort time, were dilTolved, 
 I fhall have another of a divine Original, which 
 fhall not, like Buildings made with Mens Hands, 
 be fubjeft to decay, but fhall be eternal in the 
 Heavens. For in this Tabernacle (^) I groan 
 earneftly, defiring, without putting oft this 
 mortal earthly Body by Death, to have that 
 celeftial Body fuperinduced : If fo be, the co- 
 ming (c) of Chrift fhall overtake me in this 
 Life before I put off this Body.. For we that 
 are in the Body groan under the Preifures and 
 Inconveniencies that attend us in it, which yet 
 we are not therefore willing to put off, but 
 had rather, without dying, have it changed ('^) 
 into a celeftial immortal Body, that fo this 
 mortal State may be put an end to, by an im- 
 mediate 
 NOTE S. 
 
 17 (.1) Jf^ei^ht of Glory. What an Influence St. Pju/'s Hebrew had upon his Greek, is 
 every where vifible, 133 in Hebrew fignifies to be heavy, and to be ghrious-hzK in the 
 Greek, St. Pmil in the Greek joyns them and fays, Weight of Glory. 
 
 i {h) Vid. ver. 4. 
 
 3 (t) That the Apoftle look"d on tlie coming of Chrift as not far off, appears by what 
 he fays, i Thcff. 4. 15. & 5. 6. which Epillle was written feme Years before this. See alfu 
 to the fame purpofe, 1 Cor. 1. 7. & 7. 19, 51. & 10. ir. Rovi. ij- n, li. Heb. 10. 37. 
 
 4 (,/) The fame that he had told them in the firft Epillle, ch. fj. 5i- ftould hij'pen to 
 thofe who (hould be alive at Chrilt's coming. This I mull own i; no very eafy PalTage, 
 Whither we underlland by ^rA naked, as 1 do here the State of the Dead, uncloiiied 
 
 with 
 
 17 For our light affli£lion, 
 which is but for a mo- 
 ment, worketh for us a 
 far more exceeding and 
 eternal weight of glory ; 
 
 18 While we look not at 
 the things which are feen, 
 but at the things which 
 are not feen : for the 
 things which are feen, 
 are temporary ; but the 
 things which are not feen 
 are eternal. 
 
 I For we know, that if 
 out earthly houfe of this 
 tabernacle werediffolved, 
 we have a building of 
 God, an houfe not made 
 with hands, eternal in 
 the heavens. 
 
 J For in this we groan 
 earneftly, dehring to be 
 cloathed upon with our 
 houfe which is from hea- 
 ven : 
 
 1 If fo be, that being 
 cloathed, we fliall not be 
 found naked. 
 
 . For we that are in this 
 tabernacle do groan, be- 
 ing burdened : not for 
 that we would be uncloa- 
 tlied, but cloathed upon, 
 that mortality might be 
 fwallowed up of life. 
 
 17- 
 
 2.-V 
 
H 
 
 JH.Ch.S7. 
 NfiOilit 5. 
 
 II CORINTHIANS, 
 
 FARAPHKASE. lEXZ 
 
 mediate Entrance into an immortal Life. Now 
 it is God \v!io prepares and fits us for this im- 
 mortal State, who alfo gives us the Spirit as a 
 Pledge {e) of it. Wherefore being always un- 
 daunted (/9, and knowing that wliilft I dwell 
 or fojourn in this Body I am abfent from my 
 proper home, which is with the Lord (for I 
 i-egalate my Condud, not by the Enjoyment 
 of the vifible things of this World, but by my 
 Hope and Expe6lation of the invifible things 
 of the World to come) I with Boldnefs (fj 
 preach the Goipel, preferring in my choice the 
 quitting this Habitation to get home to the 
 Lord. Wherefore I make this my only Aim, 
 whither itaying (^ here in this Body, or de- 
 parting (g) out of it, fo to acquit my felf, as 
 
 NOTES. 
 
 Now he tliat bath 
 wrouglit us for the I'elf- 
 fanie thing, is God, who 
 alfo hath given unto us 
 theeariiefl of the Spirit. 
 
 Therefore we are al- 
 ways confident, knowing 
 that whilll we are at 
 home in the buJy, we are 
 abfent from tlie Lord : 
 
 (For we walk by faith, 
 not by fight) 
 
 We are confident, 1 fay, 
 and willing rather to be 
 abfent from the body, and 
 to be prefent with the 
 Lord. 
 
 Wherefore we labour, 
 tliat whether prefent or 
 abfent we may be accep- 
 ted of him. 
 
 with jmmottal Bodies, till the Refurreftion : which Senfe is favour'd by the fame word, 
 I Cor. 15. 57. or whither we underlland the clothing upon, which the Apofile defires, to 
 be thofe immortal Bodies which Souls {hall be clothed with at the Refurreftion, which 
 Senfe oi clothing upon, fcems to be favour'd by i Cor. ij. 55, 54. and is that which one 
 {hould be inclined to, were it not accompanied with this Difficulty, viz. that then it would 
 follow that the Wicked (hould not have immortal Bodies at the Refurreftion; For what- 
 ever it be that St. Taul here means by being clothed upon, it is fomething that is peculiar 
 to the Saints, who have the Spirit of God, and (hall be with the Loxd in contra-diftinifti- 
 on to others, as appears from the following Verfes, and tiie whole Tenor of this Place. 
 
 5 (t) The Spirit is mentioned in more places than one, as the Pledge and Earned of Im- 
 mottabty ; more particularly, Efh. i. 15, 14. which compared with Rom. 8. z;. fhews 
 mat the Inheritance whereof the Spirit i.-: the Earnefl, is the fame which the ApolUe fpeaks 
 of \:t\t, viz. the Polfenion of immortal Bodies. 
 
 e, 8 (}) &affii>Tis and dapf^fjifv, -ixe are confident, fignifies in thefe two Verfes the fame 
 that i» iK'(9Ktu.iv, we jctint not, does, c/;. 4. i, & 16. i. t. I go on undauntedly, without 
 flagging, I'reacliing tiie Gofpel with Sincerity, and direct Plarnnefs of Speech. This Con- 
 clufion which he draws here from the Confideration of the Refurreftion and Immortality, 
 is the fame that he makes upon the fame ground, ch. 4. 14, 16. 
 
 9 (g) "Em »y^/x8Vn;, ^n inJ^iixaVTiS, whither flaying in the Body, or going out of it, i.e. 
 Whither I am to Hay bnger here, or fuddenly to depart. This Senfe the foregoing V^erfe 
 leads us to, and what lie fays in this Verfe, that he endeavours (whether iyJ^/xJi- or 
 ImJ^lJiiv) to he vfeU-flc.-ifing to the Lord, i e. do what is well-plealing to him, fhews, that 
 neither of thefe words can lignifie here his being with Chrilt in Heaven. For when he is 
 there, the time of indeavouring to approve himfelf is over. 
 
 to 
 
11 CORINTHIANS, 
 
 TEXT. PARAPHRASE, 
 
 2.5 
 
 io for we mull all appear 
 before the judgment-feat 
 of Chrill, that every one 
 may receive ilie things 
 done in his body, accor- 
 ding to that he hath done, 
 wliether it be good or bad. 
 
 II Knowing tlierefore the 
 terror of the Loid, \vc 
 yerfwade men; but vo are 
 made manifeit unto God, 
 and I trull alfo are made 
 manifeit in your cojifci- 
 ences. 
 
 li For we commend not 
 our felves again unto you, 
 -but give you occafiou to 
 glory on our behalf, that 
 you may have foine- 
 what to anlvver ihem 
 
 to be acceptable to him (/;). For we mufl: all 
 appear before the Judgment-Seat of Chrilt, 
 that every one may receive according to what 
 he has done in the Body, whether it be good 
 or bad. Knowing therefore this terrible Judg- 
 ment of the Lord, I preach the Gofpel, per- 
 fwading Men to be Chriftians. And with 
 what Integrity I difcharge that Duty, is mani- 
 felltoGod, and I truft you alfo are convinced 
 of it in your Confcicnces. And this 1 fay, not 
 that I commend (/) my felf again : But that 
 I may give you an occafion not to be afhamed 
 of me, but to glory on my behalf, having 
 wherewithal to reply to thofe who make a 
 Ihew of glorying in outward Appearance, 
 
 10. 
 
 1 1. 
 
 1-2. 
 
 NOTES. 
 
 (/;) St. P,ro/ from f/;. 4. 12. to this place, has, to convince them of his Uprightnels ia 
 his Miniflery, been fhewing that the Hopes and fure Expedation he had of eternal Life, 
 kept him Heady and refolute in an open iincere preaching of the Gofpal, without an/ 
 Tricks or -deceitful Artifice. In which his Argument (lands thus; " Knowing that God 
 " who raifed up Chrift, will raife me up again, I without any Fear or Confideration of 
 '' what it may draw upon me, preach the Gofpel faithfully, making this account, that the 
 " momentaneous Afflirtions which for it I may fuffer here, which are but ilight in com- 
 " parifon of the eternal things of another Life, will exceedingly increafe my Happinefs in 
 " the other World, where 1 long to be, and therefore Death, which biings me liome to 
 *' Chrift, is no Terror to me, all my care is, that whither 1 am to Aay longer in thisbo- 
 " dy, or quickly to leave it, living or dying I may approve my felf to ChriU in my Mini- 
 *' llery. In the next two ^'erfes he has anotlier Argument, to fix in the Coiinthians tiie 
 fame Thoughts of him, and that is ihePunirtimcnt lie Ihafl receive at the day of Judgment, 
 if he ftiould neglert to preach the Gofpel faithfully, and not iiideavour liucerely and car- 
 nellly to make converts to Chrifl, 
 
 tz (i) From this place, and leveral others in this Epiftle, it cannot be doubted but thai 
 his fpeaking well of himlclf, had been objefted to him as a fault. And in this lay his 
 great Difficulty, how to deal with this People, if he anfwer'd nothing to what was talk'd 
 of him, his Silence might be interpreted Guilt and Confufion : If he defended iiimfelf, he 
 was accufed of \'anity, Self-commend.ition and Folly. Hence it is that he ufes fo many 
 Reafons to fliew, that his whole Carii.ige was upon Principles far above all worldly Confi- 
 derations : and tells them here, once for all, that the account he gives of tiimlelf is only 
 to furnifh them who are his Friends, and lluck to him, with matter to juliitie themfelvcs 
 in their Eftecm of him, and to reply to the contrary Faftion, 
 
 D 
 
 without 
 
i6 
 
 II CORINTHIANS. 
 
 Ncronii 5 . 
 
 ^3- 
 
 ^5- 
 
 i5. 
 
 PAK/IPHKASE. 
 
 without doing fo inwardly in their Hearts (/r). 
 For if (/) I am befides my feU"(w), in fpeak- 
 ing as I do of my felf, it is between God and 
 me, he mud: iudge, Men are not concerned in 
 it, nor hurt by it : Or if I do it foberly, and 
 upon good ground. If what I profefs of my 
 felf be in reality true, it is for your fake 
 and advantage. For 'tis the Love of Chrift 
 conftraineth me, judging as I do, that if Chrift 
 died for all, then all were dead : And that if 
 he died for all, his Intention was, that they 
 who by him have attain'd to a State of Life, 
 fhould not any longer live to themfelves alone, 
 feeking only their own private advantage, but 
 fhould imploy their Lives in promotmg the 
 Goipel and Kmgdom of Chrift, who for them 
 died and rofe again : So that from henceforth 
 I have no regard to any one, according to the 
 Flelli (»), Le. for being circumcifed or a Jew. 
 
 TEXT. 
 
 which glory in appea- 
 rance, and not in heart. 
 
 For whether we be be- i> 
 fides our felves, it is to ' 
 God : or whether we be 
 fober , it is for your 
 caufe. 
 
 For the love of Chrifl 14 
 conilraiiieth us, becaufe 
 we thus judge, that if one 
 died for alj, theu were 
 all dead : 
 
 And that he died forij 
 all, that they which live, 
 fhould not henceforth live 
 unto themfelves, but un- 
 to him which died for 
 them, and rofe again. 
 
 Wherefore henceforth 16 
 know we no man after the 
 flelh : yea, though we have 
 known Chrirt after the 
 flefti, yet now henceforth 
 
 NOTES. 
 
 (fc) This may be underflood of the Leaders of the oppofite Faflion, who, as 'tis manifeft 
 from ch. 10. 7, i5- & ii- 11, zz, zj. pretended to fomc thing that they gloried in, though 
 St. J'aul allures us they were fatisfied in Confcience that they had no (olid Ground of gl&. 
 rying. 
 
 13 (/) St. Pdw/ from the ij/i Verfeof this Chapter, to ch. 6. iz. gives another Reafon- 
 for hii difinterefled Carriage in preaching the Gofpel, .md that is his Love to Chrift, who 
 by his Death having given him Life who was dead, he concludes, that in Gratitude he 
 ought not to live to himfelf any more. He therefore being as in a new Creation, had now 
 no longer any regard to the Things or Perfons of this World, but being made by God a Mi- 
 nifler of the Gofpel, he minded only the faithful Uifcharge of his Duty in that Ambafly, 
 and purfuant thereunto took care that his Behaviour fhould be fuch as he defctibes, ch.6. 
 5— —10. 
 
 (w) Bcjides my fc% i.e. in fpeaking well of my felf in my own Juflification. He that 
 oblerves what St. I'jmli'ays, ch. 11. i, & 16— zi. ch. iz. 6 & 11. will fcarce doubt but that 
 the fpeaking of hinilelf, as he did, was by his Enemies called glorying, and imputed to 
 liim as Folly and Madnefs. 
 
 16 (;!) This may be luppofed to be faid with Refleftion on their Jewifh falfe Apoflle,. 
 who gloried in his Circumtiiion, and perhaps that he had feen Chrifl in the Flefh, or was 
 forae way related to him, 
 
 FoL- 
 
 i 
 
If CORINTHIANS. 
 
 TEXT. PARAPHRASE. 
 
 27, 
 
 A'.a.57«" 
 
 know we hiin no more. 
 
 17 Therefore it' any man 
 be in Chriil, he is a new 
 creature : old things are 
 part away, beiiold, all 
 things are become new. 
 
 18 And all things are of 
 God, who hath reconciled 
 us to himlelf by Jefus 
 Chriil, and hith given to 
 us the niiniftry of recon- 
 ciliation ; 
 
 19 To wit, that God was 
 in Chriil, reconciling the 
 world unto himlelf, not 
 imputing their trefpafies 
 unto them 5 and hath 
 committed unto us the 
 word of reconciliation. 
 
 20 Now then we are am- 
 bafladours for Chrifl, as 
 though God did befeech 
 you by us : we jiray you 
 in Chrills Head, be ye re- 
 conciled to God. 
 
 For he hath made him 
 to be fin for us, who knew 
 no fin ; that we might be 
 made the righteoufnefs of 
 God in him. 
 
 II 
 
 For if I my felf have gloried in this, that Chrift 
 himfelF was circumciled as I am, and was of 
 my Blood and Nation, I do fo now no more 
 any longer. So that if any one be in Chrift, it 
 is as if he were in a new Creation (^o), wherein 
 all former, mundane Relations, Coniiderations 
 and Interefts (pj are ceafed, and at an end, all 
 thingsMn that State are new to him, and he 
 owes his very Being in it, and the Advantages 
 he therein enjoys, not in the leall: meafure to 
 his Birth, Extraction, or any legal Obfcrvances 
 or Privileges, but wholely and folely to God 
 alone ; reconciling the World to himfclf by 
 Jefus Chrift, and not imputing their Trel- 
 paffes to them. And therefore I whom God 
 hath reconciled to himfeft^ and to whom he 
 hath given the Miniftery, and committed the 
 Word of his Reconciliation, as an Ambaffador 
 for Chrift, as tho God did by me befeech you, 
 I pray you in Chrift's ftead, be ye reconciled 
 to God. For God hath made him fubjecl to 
 Sufferings and Death, the Punifhment and 
 
 17- 
 
 iS. 
 
 19- 
 
 20. 
 
 21. 
 
 NOTES. 
 
 17 (0) Gal.6, 14. may give fome light to this place. To make this i6f/; and ijth 
 Verfes coherent to the rell of St. Paul's Difcourfe here, they muft be underllood in reference 
 to the falfe Apoftle, againll whom St. PmI is here julhfying himfelf, and makes it his main 
 bufinefs in this as well as his former Epiftle, to fliew what that falfe Apollle gloried in, 
 was no juft caufe of boafling. Purfuant to this defign of finking the Authority and Credit 
 of that falfe Apollle, St. PmI in thefe and the following Veriesdexteroully infinuates thefe 
 two things. !_/?. That the Mhiillery of Reconciliation being committed to him, they fhould 
 not forfake him to hearken to,and follow that Pretender, idly. That they being in Chriil, 
 and the new Creation, fhould, as he does, not know any Man in the Flelh, not efieem or 
 glory in that falfe Apollle, becaufe he might perhaps pretend to have feen our Saviour in 
 the Flefh, or have heard liim, or the like. Ktim; lignifies Creation, and is fo tranllated, 
 Rom. 8. It- 
 
 (p) T«(t'f;^i<*, old things, perhaps may here mean the Jewilh Oeconomie, for the falf« 
 Apollle was a Jew, and as fuch affumed to himfelf fome .Authority probably by Right of 
 Blood and Privilege of this Nation, vid. 1 Cor. 11. zi, zi. But tliat St. Liul here tells 
 them, now under the Gofpel is all antiquated and ijuite out of doors. 
 
 D 2 
 
 Confcquence 
 
28 
 
 Ifnonis 5 . 
 
 6, 
 
 to. 
 
 II CORINTHIANS. 
 
 FAKAPHRASE. TEXT. 
 
 Confequenceof Sin, as if he had been a Sinner, 
 though he were guilty of no Sin; that we in; 
 and by him might be made righteous by a 
 Righteoufncfs imputed to us by God. I there- 
 fore working together with him, befeech you 
 alway, that you receive not the Favour ol^ God 
 in the Gofpcl preached to you in vain (5-). (For 
 he faith, I have heard thee in a time accepted, 
 and in the day of Salvation have I fuccour'd 
 thee : Behold now is the accepted time ; be- 
 iiold now is the day of Salvation) giving no 
 OtYence to any one in any thing, tliat the Mi- 
 niitery be not blamed : But in every thing ap- 
 proving my felf as becomes the Miniller of God 
 by much Patience in Afflidions, in Neceffities, 
 in Streights, in Stripes, in Imprifonments, in 
 being tolfed up and down, in Labours^ in 
 Watchings, in Failings ; By a Life undefiled ; 
 by Knowledge ; by Long-fufferings ; by the 
 Gifts of the HolyGholl; by Love unfeigned ; 
 by preaching the Gofpel of Truth lincei-ely ; 
 by the Power of God afTilling my Miniltery ;. 
 by LJprighrnefs of Mind, wherewith I am ar- 
 med at all points, both to do and to fuffer ; By 
 Honour and Difgrace ; by good and bad Re- 
 port, as a Deceiver {r), and yet faithful ; as an 
 obfcure unknown Man, but yet known and 
 owned ; as one often in danger of Death, and 
 yet behold I live ; as chaftened, but yet not 
 killed; as forrowful, but yet always rejoycing; 
 
 NOTES. 
 
 We then as workers to- i 
 gether with liiiii, hefcech 
 you alio, that ye receive 
 not tiie grace of God in 
 viin. 
 
 (I'or he faith, I have z 
 lie ud thee in a time ac- 
 cepted,, and in the day of 
 I'alvation have I fuccour- 
 cd thee: behold, now is 
 tiie accepted time ; be- 
 hold, now is the day of 
 I'alvation) 
 
 Giving no offence in a- 3 
 ny thin;;, that the mini- 
 liery be not blamed: 
 
 But in all thingi appro- 4 
 ving our (elves as the mi- 
 nillcrs of God, in much 
 patience, in afflidions, in 
 neceliities, indillrefTes, 
 
 In Itripes, in imprilon- 5 
 nients, in tumults, in la- 
 bours, in watcliings, in 
 f.!llin-s. 
 
 By purenefs, by know- 6 
 led^e, by lon^ fulTering, 
 by kindnefs, by the holy 
 Ghoft, by love unfeigned, 
 
 By the word of truth, 7 
 by the power of God, by 
 the armour of righteouf- 
 nefs, on the right hand 
 and on the left. 
 
 By l.OMour and difho- 8 
 nour, by evil rej'ort and 
 good report; as deceivers, 
 and yet true ; 
 
 As unknown, and yec 9 
 well known ; as dying, 
 and behold, we live ; as 
 chaftened, and not killed; 
 
 As forrowful, yet al- 10 
 
 (j) Receive the Grace of God in vain, the fame with lelieving in -cain, I Cor. 15. 2. i.e. 
 Giving the Do«ftrine of the Gofpel for true, and piofeffing Chnftianity, without perfiiiing 
 
 \ 
 
 receiving — r-- ■- -> 
 
 iuit, or jerforming what the Gofpcl rerjuiies. 
 
 8 {r) Deceiver, a Title 'tis like he had received from feme of the oppofite Fadion at 
 Oirtnib, vid. c/j. iz. 16. 
 
 <l as. 
 
II CORINTHIANS. 
 
 lEXr. PARAPHRASE 
 
 29 
 
 Jn.Ch.^7- 
 Neror.k 5. 
 
 way rejoicing ; as j'oor, 
 yet n)nkin<i; many lich ; 
 as having nothing, and 
 yet i^olVefling all things. 
 
 II O ye corinihians, our 
 moutli is open unto yoii, 
 our heart is enlarged. 
 
 iz Ye are noLitraitned in 
 us, but ye are llraitned in 
 your own bowels 
 
 160 
 
 as poor, yet making many rich ; as having no- 
 thing, and yet polTelling all things. 
 
 O ye Corinthians, my Mouth is opened to n. 
 you, my Heart is enlarged {^i) to you, my Af- 
 feftion, my Tendernefs, my Compliance for 
 you, is not ftreight or narrow. 'Tis your own 12. 
 Narrowneis makes you uneafy. Let me fpeak i^. 
 11' Now for a reconipenfe to you as a Father to lus Children ; in. return 
 Ltrr^'chl-iJcifbe;: ^o you likewife enlarge your Affedions and 
 aifo enlarged. Deference to me. Be ye not atlociated with 14. 
 
 ''^k ? ^ae^her'^wiih unbe' Unbelievers, have nothing to do with them' in 
 lieversf for what fellow- their Vices or "Worniip(0, for what Fellow- 
 ihii) hath righteoufneis fhip hath Righteoufnefs with Unrighteoufuefs ? 
 r„'d' whaf 'cZrlutn What Communion hath Light with Darkncfs? 
 hath light with darknefs? What CoJicord hath Clirilt with Behal («) ? 
 15 And whatconcord hath Qj. ^j^^^ .^ j^^^j^ ^ BeUever with an Unbelie- 
 
 Chtiil with Eehal ? or ^ .r i i t '-r i r 
 
 what part hath he that vcr .-^ What Agreement hath the lemple or 
 
 beiieveth with an infidel? God witli Idols ? For ye are the Temple of 
 
 "hadrle'ein/e'orS the living God, as God hath faid, I willdwell 
 
 with idols? for ye are the in them, amoiig them will I walk, and I will 
 
 teinpieofthe living God; ^e their God, aiid they fhall be my People. 
 
 as God hath laid, I will ,,rir r' i '^ t 
 
 dwell in them, and walk Wherefore comc out h'om among them, and 17. 
 iu them ; and I will be be feparate, faitii the Lord, and touch not the 
 
 their God, and they Ihall , . ■ j t -n 
 
 be my people: unclean thuig, and I will receive you to me, 
 
 17 Wherefore come out and 1 wiU be a Father, and ye fliall be my iS 
 from among them and Soiis and Daughters, faith the Lord Almighty. 
 
 be yc feparate, laith the o 7 O J 
 
 Lord, and touch not the 
 unclean thing ; and I will 
 receive you, 
 
 18 And will be a father 
 unto you, and ye (hall be 
 my fons and daughters, 
 faith the Lord almighty. 
 
 :_..i-iy,j^0 r E Si- / 
 
 II (0 Another Argument St. PjjJ makes ufe of to juflifie and excufe his Plainnefs of 
 Speech to the Corinthians, is, the great AfFeftion he has for them, which he here breaks 
 out into an Expreffion of, in a very pathetical manner. This with an Exhortation to fepa- 
 rate from IdoLuers and Unbelievers, is .what he infills on from this place to ch. 7. 16, 
 
 14 (/) V\d. ch. 7. r. . 
 
 '>'^{n).Bcl\cil'is, a general Name for alhthefalfe Gods woi(lill->J^ed by tlie I^olatrou.<iC5enti]es. 
 
 Having 
 
30 
 
 II CORINTHIANS. 
 
 hi.Ch.^7. 
 
 2. 
 
 PARAPHRASE. 
 
 Having therefore thefe Promifes, (dearly Be- 
 loved) let us cleanie our felves from the De- 
 filement of all f()rts of Sins, whither of Body 
 or Muid, endeavouring after perfeft Holinefs 
 m the fear of God. Receive me, as one to be 
 harken'd to, as one to be follow'd, as one that 
 hath done nothing to forfeit your Eileem. I 
 have wrong'd no Man : I have corrupted no 
 Man : I have defrauded no Man (jv) : I fay not 
 this to reflect on your Carriage towards me: 
 (a) For 1 have already allured you, tliat 1 have 
 fo great an Affection for you, that I could live 
 and die with you. But in the Tranfport of my 
 Joy, I ufe great liberty of Speech towards you. 
 But let it not be thought to be of ill Will, for I 
 boaft much of you ; Lam filled with Comfort, 
 and my Joy abounds exceedingly in all my Af- 
 fliclions. For when I came to Macedonia^ I 
 had no refpit from continual Trouble that be- 
 fet me on every fide. From without I met 
 with Strife and Oppofition in Preaching the 
 Gofpel : and within I was filled with Fear up- 
 on your account, left the falfe Apoftle continu- 
 ing his Credit and Faction amongft you, 
 ihould pervert you from the Simplicity of the 
 Gofpel (;j- But God who comtbrteth thofe 
 who are caft down, comforted me by the co- 
 ming of Titus^ not barely by his Prefence, but 
 by the Comfort I received from you by him, 
 when he acquainted me with your great defire 
 of conforming your felves to my Orders ; your 
 Trouble for any Negleds you have been guilty 
 
 TEXT. 
 
 Having therefore thefe 
 promifes (dearly beloved) 
 let us cleanfe nur felves 
 tioin all fihiiinefs of the 
 flefli and Ijirit, perfecl- 
 ing holiiiels in the fear of 
 God. 
 
 Receive us : we have 
 wronged no man, we have 
 corruj ted no nun, we 
 have defrauded no man. 
 
 I (peak not this to con- 
 demn you : for I have 
 laid before, that you are 
 in our hearts to die and 
 live with you. 
 
 Great is my boldnefs of 
 fpeech toward you, great 
 is my glorying of you ; I 
 am filled with comfort, I 
 am exceeding joyful in all 
 our tribulation. 
 
 For when we were 
 come into Macedonia, our 
 flefh had no relt, but we 
 were troubled on every 
 fide ; without were fight- 
 ings, within were fears, 
 
 Neverthelefs, God that 
 comforteth thole that are 
 caft down, comforted us 
 by the coming of Titus : 
 
 And not by his coming 
 only, but by the confola- 
 tion wherewith he was 
 comforted in you, when 
 he told us yourearnell de- 
 fire, your mourning, your 
 fervent mind toward me; 
 
 NOTES. 
 
 i (w) Tlus feems to infinuate the contrary Behaviour of their falfc Apoftle. 
 J {xjf^id. I Cor. 4. 5. I Cor. lo. 2. & 11. zo, 11. & 13. J. 
 
 of 
 
 ^ 
 
l\ CORINTHIANS: 
 
 TEXT. PARAPHRASE 
 
 Nero vis j.' 
 
 of towards me ; the great warmth of your Af- 
 fedlion and Concern for me •, fo that I rejoy- 
 ced the more for my paft Fears, having writ 
 to you a Letter, which I repented of, but now 
 do not repent of, perceiving that though that 
 Letter grieved you, it made you fad but for a 
 fliort time : But now I rejoyce not that you 
 were made forty, but that you were made 
 forry to Repentance. For this proved a bene- 
 ficial Sorrow acceptable to God, that in nothing 
 you might have caufe to complain that you 
 were damaged by me. For godly Sorrow 
 worketh Repentance to Salvation not to be re- 
 pented of: But Sorrow riling from worldly In- 
 terel^, woi'keth Death. In the prefent cafe 
 mark it, (^.) that godly Sorrow which you 
 liad, wliat Carefulnefs it wrought in you, to 
 conform your felves to my Orders, 'ver. i ^. yea 
 what clearing your felves from your tormer 
 Mifcarriages ; yea what Indignation againft 
 thofe who led you into them ; yea what fear 
 to offend me (^) ; yea what vehement defire 
 of fatisfying me •, yea what Zeal for me,j yeia. 
 what Revenge againft your felves for havmg, 
 been fo mifled. You have fliewn your felves 
 to be fet right*, and be as you fhouldbeirl. 
 
 every^ 
 
 NOTES. 
 
 II {z) St. Paul writing to thofe who knew the Temper they were in, and what were the' 
 Objefts of the feveral PafTions which were raifed in them, doth botli here and in the' jtfr 
 Verfe forbear to mention by and to what they were moved out of Modeily and Rerpe(9- 
 to tliem. This is neceffary for the Information of ordinary Readers, to be fui^plied as can 
 be bed collefted from the main Defign of theApoftle in thefe two Epiftles, and from leve- 
 lal Paffages giving us light in it. 
 
 (a) Vid. Ver. ij. * Clear. This word anfweis very well ttyv»% in the Greek: but then 
 to be clear inEngiifh, is generally underftood to fignifie not to have been guilty ; which 
 could not be the Senfeof the Apolllc, he having charged the Corinthians fo narmly in liis 
 firft Epiltle. His meaning mull therefore be, that they hud now relolvid on a contrary 
 Cpuxfe , and were fo far clear, i. c. were let right, and in good Difiolition again, as he 
 ti^ '•• dcfciibtr; 
 
 fo that 1 rejoyced the 
 more. 
 
 8 For though I ninde you 
 fony with a letter, 1 do 
 not repent, though I did 
 repent; for I perceive 
 that the fame epidie 
 made you forry, though 
 it were but for a feafon. 
 
 Q Now I rejoyce, not that 
 ye were made forry, but 
 that ye forrowed to re- 
 pentance: for ye were 
 made forry after a godly 
 manner, that ye might 
 receive damage by us in 
 nothing. 
 
 10 For godly forrow work- 
 eth repentance to falvati- 
 on not to be repented of : 
 but the forrow of tlie 
 world worketh death. 
 
 11 For behold, this felf 
 fame thing tliat ye for- 
 rowed after a godly 
 fort, what carefulnefs it 
 wrought in you , yea, 
 what clearing of your 
 felves, yea, what indigna- 
 tion, yea, what fear, yea, 
 what vehement defire, 
 yea, what zeal, yea, what 
 revenge : in all things ye 
 have approved your lelves 
 to be clear in this matter. 
 
 ?' 
 
 lO 
 
 II. 
 

 il CORINTHIANS. 
 
 P:4f^4FHKASE. TEX T. 
 
 12. 
 
 'J- 
 
 14. 
 
 I5- 
 
 every thing by this Carriage of yours f. If 
 thci-efore I wrote unto you concerniug tlic For- 
 nicator, it was not for his fake that had done, 
 nor his that had fuB-cr'd the wrong, but princi- 
 pally that my Care and Concern tor you might 
 be made known to you, as in the Pre fence of 
 God. Therefore I was comforted in your Com- 
 fort : but much more exceedingly rejoyced I in 
 the Joy of Tiim, becaufe his Mu\d was fet at 
 eafe by the good Difpodtion he found you all 
 in towards mC'i}'). So tliat I am not alhamed 
 of having boalied of you to him. For all that 
 I have, fa id to you is Truth, fo what I faid to 
 Vtm in your Commendation he has found to be 
 true, whereby his Affection to you is abun- 
 dantly increaled, he carrying in his Mind the 
 univerfal Obedience of you all unanimouJly to 
 tne, and the manner of your receiving him 
 r 
 
 NO T E S. 
 
 Wiiertfoie though I ii 
 wrote unto you, I did ic 
 not t'ui iiis caule tiut h.id 
 doni-'ihe wioiig,norforhis 
 caufe tliati'ultered wrong, 
 but that our care for you 
 in tlie ligiu of Godmiglit 
 appear unto you. 
 
 Tliereforewe wereconi- ij 
 forted in your comfort : 
 yea, and exceedingly the 
 more joyed we foi the ]oy 
 of Titusjlecaufe his fpirit 
 was refrelhed by you ail. 
 
 For if I liave boailud 1 4 
 any tl'.ing to him of you, 
 I am nut aftamed ^ but 
 as we (pake all tilings to 
 you in truth, even lo our 
 boalting which I made be- 
 fore Titus is found a truth. 
 
 And his inward atfecli- 1 5 
 on is more abundant to- 
 ward you, whillt be re- 
 nienibreth the obedience 
 of you all, how with fear 
 and trembling you recei- 
 ved him. 
 
 II 
 
 djefctibcs.k, jn the former j^art.of this \'erfe. I And therefore I think in iH rrggt^iuin, 
 may be'ft be rendred in fa ft, i. e. by your Sorrow, your Fear, your Indignation, your Zeal, 
 SfV.- I think it cannot well be tranilated in this vi.nter, underhanding thereby the Punifli- 
 ujgilt of rhe'lornicjtor. For tJiat was not .the matter St. Pnu/ had been fpeaking of, but 
 the Corinthians, hding with the fall'e Apoillc againll him, was the Subjedl of the preceding 
 paft of tHis, and of the three or four foregoing Chapters, wherein he julHfies hinifelf 
 againU their Slanders, and invalidates the Pretences of the adverfe Party. This is that 
 which lay chiefly upon his Heart, and which he labours might and main both in this and 
 the former EpiOle to redifie, ?.s the Foundation of all the Diforders amongli them. And 
 conl'equently is the matter wherein he rejoyces to tind them ail fet light. Indeed in the 
 immediately following X'eiie, lie meutioas liis having writ to them concerning the Forni- 
 cator, but it is only as an Arg'uuiCjit -of iiis HiJidnefs and Concern for them : But that 
 what was tlie great caufe of his Kejoycing, what it was that gave hiin the great SatisfaW- 
 on, was the breaking tlie Faction, and tlie re-uniting them dll to himl'elf, which he ex- 
 prelVes in the word .1//, emphatically ufed, vcr. 15, 15. and from thence he concludes thus, 
 ver. \6. I tejoyce therefore ih.Tt I ]).}ve confidence iiL you in all things. His Mind was now at 
 lefl, the Paitizans of his Dppofer the falle ApolUe having forfaken that Leader whom they 
 had lo much gloried in, and being all now come over to St. Paid, he doubted not but all 
 would go welt, and io leaves oft the Subjeft he had been upon in the feven foregoing Chap- 
 ■•cr.s, viz. the juliification of himl'elf, witli here and there Reflexitioiis on that falfe Apollle. 
 15 (i-) /'i<'- ver. 15. 
 
 with 
 
II CORINTHIANS, 
 
 TEXt. PARAPHRASE. 
 
 i6 I rejoyce therefore that with Fear and Trembling. I rejoyce therefore 
 S\h"g?.'"'' '" ^°' tliat I have Confidence in you in all things. 
 
 33 
 
 An.Ch.^'J. 
 Neronis 3. 
 
 SECT. III. 
 
 CHAP. VIIL I — -IX 15 
 
 CONTENTS. 
 
 TH E Apoftle having imploy'd the Seven foregoing Chapters 
 in his own Juftification, in the clofe whereof he expreiTes the 
 great Satisfaftion he had in their being all united again in their Af- 
 teftion and Obedience to him, he in the two next Chapters ex- 
 horts them efpecially by the Example of the Churches of Mxcedo- 
 nUy to a liberal Contribution to the poor Chriftians in Judea, 
 
 TEXT. 
 
 ' TV /I C)''^°^^'' hretlireti, 
 _LVx ^'s 'io you to wit 
 of I lie grace of God be- 
 flowed on the churches 
 of Macedonia : 
 
 2 How that in a great tri- 
 al of affliftion, the abun- 
 dance of their joy, and 
 their deep poverty aboun- 
 ded unto the riches of 
 their liberality. 
 
 3 For rv,their power (I 
 bear ieot>Ai) yea, and be- 
 
 PARAPHRASE. 
 
 Moreover, Brethren, I make known to 
 you the Gift (c) which by the Grace of 
 God is given in the Churches of Macedonia^ 
 viz. that amidft the Afflictions (^) they have 
 been much tried with, they have with exceed- 
 in^ Chearflilnefs and Joy made their very low 
 Eftate of Poverty yield a rich Contribution of 
 Liberality, being forward of themfelves (as I 
 muft bear them witnefs) to the utmoft of their 
 
 NOTES. 
 
 1 (c) "Xaeif, which 5s tranflated C'r,ice, is here ufed by St, Paul for Gift or Liberality, 
 and is I'o ufed, to-. <j, 6, 7, 9, 19. & i Cor. 16. 5. It is called alio ^fdeif fte», the Gift of 
 O'o(/, becaufe God is the Author and Procurer of it, moving their Hearts to it. Befides 
 JiAfAfm'w cannot fignifie bejlowed on, but^;t'e7j in or by. 
 
 2. (</) How-ill dilpos'd aiid rough to the Chriilians the Macedonians were, may be feen, 
 Mi 16, & 17. 
 
 E 
 
 Power 
 
?4 
 
 II CORINTHIAN!^. 
 
 
 TAKATUKASE. 
 
 Power ; nay, and beyond their Power, ear- 
 4. nelily intreating me to receive their Contribu- 
 tion, and be a Partner with others in the charge 
 of conveying and dillributing it to the Saints. 
 5.. And in this they out-did my Expeflation, who 
 could not hope for fo large a CoUedion from 
 them. But they gave themfelves firll to the 
 Lord, and to me, to difpofe of what they had 
 according as the good pleafure of God mould 
 
 6. dneO:. Infomuch that I was moved to per- 
 fwade Tttus^ that as he had begun, fo he would 
 alfo fee this charitable Contribution carried on 
 among you till it was perfected, that as you 
 
 7. excel in every thing, abounding in Faith, in 
 well fpeaking, in Knowledge, in every good 
 Quality, and \x\ your Affcdion to me, ye might 
 abound in this Acl of charitable Liberality al- 
 
 S- fo. This I fay to you, not as a Command 
 from God, but on occafion of the great Libe- 
 rality of the Churches of Macedoniay and to 
 Iliew the World a Proof of the genuine noble 
 Temper of your Love (f). For ye know the 
 
 NOTES. 
 
 TEXT. 
 
 yond their power, tliey 
 were willing of liiem- 
 fclves, 
 
 l'r..yiiig us with much 
 iiitrcaty, tliat we would 
 receive the ijift, and take 
 ui'oii us the fcllowlhip of 
 tlie niiiiiltringtothefaiiits 
 
 And this they did, not 
 as we hoped, but firft 
 gave their own fejves to 
 the Lord, and unto us by 
 the will of God. 
 
 infomuch that we de- 
 fired Titus, that as he had 
 begun, fo he would alfo 
 fimili in you the fame 
 grace alfo. 
 
 Therefore as ye abound 
 in every thing, in faith, in 
 utterance, andknowledge, 
 and in all diligence, and 
 in your love to us ; fee 
 that ye abound in this 
 grace alfo. 
 
 I fpeak not by com- 
 mandment, but by occafi- 
 on of the forwardnefs of 
 others, and to prove the 
 fincerity of youi love. 
 
 8 (e) To T« Vf/nngfiS dydms yviatcv Aiufidl^av, Piewing the Woild a Roof of the genuine 
 Temfc) of their Love. Thus 1 think it fhould be rendred. St. PmI, who is fo careful all 
 along in this Epiide, to fhew his Elleem and good Opinion of the Corinthians, taking all 
 Otcafions to fpeak and prefume well of them, whereof we have an eminent Example in 
 thefe words, Te abound in your Love to w, in the immediately preceding Verfe, he could 
 not in this jilace lo far forget his Defign of treating them very tenderly,, now tt^ were 
 newly leturn'd to him, as to tell them, that he fent Titus for the promoting theLr-Contri- 
 bution to make a trial of the Sincerity of their Love, this had been but an ill Expreifion of 
 that Conjidence which, ch. 7. 16. he tells tliem, he has in them in ail things. Taking there- 
 fore, as without Violence to the Words one may, J'otufuH^av for drawing out a Proof, 
 and yvmot iotgcnui7ie, the words very well exprefs St, Paul's obliging way of lUrring up 
 the Corinthians to a liberal Contribution, as I have underllood them. For St. P/nil's Dif- 
 courfe to them briefly Hands thus j "The great Liberality of the poor Macedonians, made 
 *' me fend jfj/w to you, to carry on the Collection of your Charity which he had begun, 
 " that you who excell in all otlier Virtues, might bt eminent alfo in this. Bui this I urge, 
 ^' not as a Command from God, but upon Occafion of others Liberality, lay before you an 
 " opportunity of gi/iiiJ the World a Proof of the genuine Temper of your Charity, which, 
 " like thai.of your other Virtues, loves not to come behind that of others. 
 
 Mil. 
 
II CORINTHIANS. 
 
 TEXT. 
 
 PARAPHRASE 
 
 35 
 
 Jn.Ch.'iJ. 
 
 For ye know the grace 
 9 of our Lord Jefus Chi ift, 
 that though he was rich, 
 yet for our fakes he be- 
 came poor , that ye 
 through his poverty might 
 be rich. 
 
 And herein I give my 
 advice: for this is expedi- 
 ent for you who have be- 
 gun before, not only to do, 
 but alio to be forward a 
 year ago. 
 1 1 Now therefore perform 
 the doing of it ; that as 
 there was a readmels to 
 will, fo there may be a 
 performance alfo out of 
 that which you have. 
 II For if there be firft a 
 willing mind, it is accep- 
 ted according to that a 
 man hath, and not accor- 
 ding to that he hath not. 
 ,i» For I mean not that o- 
 ther men may be eafed, 
 and you burdened : 
 14 Butby an equality, that 
 now at this time your a- 
 bundance may be a fupply 
 for their want, that their 
 abundance alfo may be a 
 fupply for your want, that 
 there may be equality, 
 I J As it is written. He 
 that had gathered much, 
 had nothing over; and he 
 that had gathered little, 
 had no lack- 
 i6 But thanks be to God, 
 which put the fame ear- 
 ned care into the heart of 
 Titus for you, 
 17 For indeed he accepted 
 Che exhortation, but being 
 
 Munificence (f) of our Lord Jefus Chrill, who 9, 
 being rich, made himfelf poor for your fakes, 
 that you by his Poverty might become rich. 
 I give you my Opinion in the cafe, becaufe it 10, 
 becomes you fo to do, as having began not only 
 to do fomething in it, but to fhcwa WiUing- 
 nefs to it above a Year ago. Now therefore ii. 
 apply your felves to the doing of it in earneft , 
 fo that as you undertook it readily, fo you 
 would as readily perform it out of what you 
 have : For every Man's Charity is accepted by 1 2. 
 God according to the Largenefs and Willing- 
 nefs jof his Heart in giving, and not according 
 to the Narrownefs of his Fortune. For my i j, 
 meaning is not that you (liould be burdened to 
 eafe others, but that at this time your abun- 
 dance fliould make up what they through want 
 come fhort in, that in another occafion their 14- 
 abundance may fupply your Deficiency, tliat 
 there may be an Equality. As it is written, 15. 
 He that nad much had nothing over, and he 
 that had little had no lack. But Thanks be to i^> 
 God, who put into the Heart of Titus the fame 
 Concern for you, who not Only yielded to my 
 Exhortation ; (g) But being more than ordinary i T- 
 concerned for you, of his own accord went un- 
 
 NOTES. 
 
 9 (f) T'l' yvv, the Grace, rather the Munificence, the fignification wherein St. Paul 
 ofes ^tf, over and over again in this Chapter, and is tranilated Giftf Ver. 4. 
 17 {g) Vid. ver. 6. 
 
 E 2 to 
 
36 
 
 .in.CL'i-j. 
 
 18. 
 
 19. 
 
 20. 
 
 21. 
 
 22. 
 
 2?- 
 
 44. 
 
 2. 
 
 II CORINTHIANS. 
 
 PARAPHRASE TEXT. 
 
 to you, with whom I have fent the Brother (A), 
 who has Praifc through all the Ciuirches tor 
 his Labour in the Gofpel, (and not that only, 
 but who was alfo cliofen ot the Churches to 
 accompany me in the carrying this CoUei^ion, 
 which Service I undertook for the Glory of our 
 Lord, and for your Incouragement to a liberal 
 Contribution^ to prevent any Afperfion might 
 be caft on me by any one on occafion of my 
 medling with the Management of fo great a 
 Sum, and to take care by having fuch Men 
 joyn'd with me in the fame Truft, that my In- 
 tegrity and Credit fhould be preferved not on- 
 ly in the fight of the Lord ; but alfo in the 
 fight of Men. With them I have fent our Bro- 
 ther, of whom I have had frequent Experience 
 in fundry Affairs, to be a forward active Man ; 
 but now much more earneftly intent by reafon 
 of the ilroiig Perfwafion he has of your contri- 
 buting liberally. Now whither I fpeak of Ti- 
 ttis^ he is my Partner, and one who with me 
 promotes your Interert ; or the two other Bre- 
 thren fent with him, they are the MelTengers 
 of the Churches of Macedonia^ by whom their 
 ColleQion is fent, and are Promoters of the Glo- 
 ry of Chrift. Give therefore to them, and by 
 them to thofe Churches a Demonftration of 
 your Love, and a Jufiification of my boafting 
 of you. For as touching the Relief of the poor 
 Chriftians in Jtrujktem^ it is needlefs for me 
 to write to you. For I know the Forward- 
 nefs of your Minds, which I boafted of oi> 
 
 NOTES, 
 
 more forward, of Ills own 
 accord he went unto you. 
 
 And we have leut witii 18 
 him the brother, whofe 
 praile is in thegolYel.tho- 
 rougliouiall t\ie cliurches: 
 
 ( And not tiiat only, 19 
 but who was alio cholen 
 of tlie churches to travel 
 with us with tliis grace, 
 which is adminiltred by 
 us to the glory of the fame 
 Lord, and declaration of 
 your ready mind) 
 
 Avoiding this, that no 2,0 
 man fhould blame us in 
 this abundance, which is 
 adminiltred by us; 
 
 Providing for honeftii 
 things, not only in the 
 fight of the Lord, but alfo 
 in the fight of men. 
 
 And we have lent with 11 
 them our brother, whom 
 we have often times pro- 
 ved diligent in many 
 things, but how muctj 
 more diligent, upon die 
 great coniidence which I 
 have in you. 
 
 Whether any do en- 2; 
 quire of Titus, he is my 
 partner, and fellow hel- 
 per concerning you : or our 
 brethren be enquired of, 
 they are tlie nieffengers of 
 the churches, and the 
 glory of Chriil. 
 
 Wherefore fliew ye toi^ 
 them, and before the 
 churches the proof of 
 your love, and of our boa- 
 fling on your behalf. 
 
 For as touching the i 
 miniftring to the faints, 
 it is fupeifluous for me to 
 write to you. 
 
 For 1 know the for- i 
 
 18 (Jj) This Brother moll take to be St. Luke, who now was, and had been a long while 
 St. FmI's Companion in his Travels. 
 
 your 
 
II CORINTHIANS. 
 
 TEXT. rAKAPtlKASE. 
 
 V 
 
 vardiiefs of your mind, 
 for whicli I boall of you 
 to them of Macedonia, 
 that Achaia was ready a 
 year ago ; and your zeal 
 hath provoked very many. 
 
 ^ Yet have I fent the 
 brethren, leil our boailing 
 of you Ihould be in vain 
 in this behalf ; that, as I 
 fajd, ye may be ready : 
 
 4 Lell haply if they of 
 Macedonia come with me, 
 and find you unprepared, 
 ve (that we fay not, you) 
 ihould be afhamed in this 
 fame confident boafling. 
 
 J Therefore 1 thought it 
 neceffary to exhort the 
 brethren, that they would 
 go before unto you, and 
 make up before hand your 
 bounty, whereof ye had 
 notice before, that the 
 fame might be ready as a 
 matter of bounty, and not 
 as of covetoufnefs. 
 
 (, But this I fay, He 
 which foxveth fparingly, 
 Ihall reap alfo fparingly : 
 and he which foweth 
 bountifully, (hall reap alfo 
 bountifully. 
 
 _ Every Man according 
 as he purpofeth in his 
 heart, fo let him give ; 
 not grudgingly, or of ne- 
 ceflity : for God loveth a 
 cheerful giver. 
 
 g And God is able to 
 make all grace abound to- 
 wards you ; that ye al- 
 ways having all fufticiea- 
 cy in all things, may a- 
 bound to every good 
 work : 
 
 your behalf to the Macedonians^ that (/) Jchaia 
 was ready a Year ago, and your Zeal in this 
 Matter hath been a Spur to many others. Yet 
 I have fent thefe Brethren, that my boafting 
 of you may not appear to be vain and ground- 
 lefs in this part : But that you may, as T faid, 
 have your Colle£lion ready, left if perchance 
 the Macedonians fhould come with me, and 
 find it not ready, I (not to fay you) Ihould 
 be afhamed in this Matter whereof I have boa- 
 fted. I thought it therefore necedary to put 
 the Brethren upon going before unto you, to 
 prepare things by a timely notice before-hand, 
 tliat your Contribution may be ready, as a free 
 Benevolence of yours, and not as a nigardly 
 Gift extorted from you. This I fay, He who 
 foweth fparingly fhall reap alfo fparingly ; and 
 he who foweth plentifully fhall alfo reap plen- 
 tifully. So give as you find your felves difpo- 
 fed every one in his own Heart, not grudging- 
 ly, as if it were wrung from you ; for God 
 loves a cheerful Giver. For God is able to make 
 every charitable Gift (i') of yours redound to 
 your Advantage, that you havmg in every 
 thing always a Fulnefs of Plenty, ye may a- 
 bound in every good Work (as it is written, 
 
 NOTES, 
 
 i (0 jfe^'^''", i> «• the Church of Corinth, which was made up of the Inhabitants of that 
 Town, and of the circumjacent Parts of Achaia. Vid. ch. i. I . 
 8 (fe) Xit'p'f Grace, rather Charitable Gift or Liberality, as it fignifies in the former Chap- 
 
 8. 
 
 ter, and as the Context determiue:! the Seitfe hete^ 
 
 H(j 
 
3? 
 
 h'crovn l- 
 
 lO. 
 
 II. 
 
 12. 
 
 13- 
 
 ^14. 
 
 15. 
 
 n CORINTHIANS. 
 
 PARAPHRASE. TEXT. 
 
 He hath fcattered, he hath given to the Poor, 
 and his LiberaUty (/) remaineth for ever. Now 
 lie tiiat fupplies Seed to the Sower, and Bread 
 for Food ; llinply and multiply your Stock of 
 Seed (w), and increafe the Fruit of your Libe- 
 rality) enrich'd in every thing to all Benefi- 
 cence, which by me as inftrumental in it, pro- 
 cureth Thankfgiving to God. For the perfor- 
 mance of this Service doth not only bring Sup- 
 ply to the wants of the Saints, but reacheth 
 jfkrther,even to God himfelf, by many Thankf- 
 givings (v;hilft they having fuch a proof of 
 you in this your Supply, glorify God tor your 
 profelTed Subjeftion to the Gofpel of Chrift, 
 and for your Liberality in communicating to 
 them, and to all Men, and to the procuring 
 their Prayers for you, they having a great In- 
 clination towards you, becaufe of that gracious 
 Gift of God beftowed on them by your Libe- 
 rality. Thanks be to God for this his un- 
 Ipeakable Gift. 
 
 NOTES, 
 
 (As it is written, He 9 
 Imh difperfed abioad ; 
 hehith given to the poor : 
 his righteoufnefs remain- 
 eth for ever. 
 
 Now he that miniftreth le 
 feed to the fower, both 
 mhjifter bread for your 
 food, and mukiply your 
 feed fown, and increafe 
 the fruits of your righte- 
 oufnefs) 
 
 Being enriched in every 1 1 
 thingto all bountifuhiefs, 
 which caul'eth through us 
 thankfgiving to God. 
 
 For the adminillration iz 
 of this fervice, not only 
 fupplieth the want of the 
 faints, but is abundant al- 
 fo by many thankfgivings 
 uuto God ; 
 
 (Whiles by the experi- jj 
 ment of this miniflration, 
 they glorifie God for your 
 profeffed fubjeftion unto 
 the Gofpel of Chrift, and 
 for your liberal diftributi- 
 on unto them, and unto 
 all men) 
 
 And by their prayer x^ 
 for you, which long after 
 you, for the exceeding 
 grace of God in you. 
 
 Thanks be unto God for 1 5 
 his unfpeakable gift. 
 
 ^9, 10X0 AiMMwrhn Righteoufnefs, rather Liherality; foi ioltrMVivvn in fcripture Language 
 often fignifies. And fo Mat. 6. i. for txen^BruW Alms, fome Copies have iiKAittuvHt 
 ■Liberality. And fo Jofefh, Mat. i. 19. is called ifiMtitf juH, benign. 
 
 10 (wi) ^vtftt Seed fown, rather your Seed and Seed- f lot, i. e. Increafe your Plenty to be laid 
 out in chariuble ufes. 
 
 SECT. 
 
II CORINTHTANS. 
 SECT. IV. 
 
 ?9 
 
 CHAP. X. I. XIII. I o. 
 
 CONTENTS. 
 
 ST. P/iul having finifhed his Exhortation to Liberality in tlieir 
 Colleftion for tlie Chriftians at Jerufalenty he here refumes his 
 former Argument, and profecutes the main Purpofe of this Epiftle, 
 which was totally to reduce and put a final end to the adverfe Fa- 
 fiion, (which feems not yet to be entirely extinft) by bringing 
 the Corinthians wholly off from the falfe Apoftle they had adhered 
 to : And to re-eftabli(h himfelf and his Authority in the Minds of 
 all the Members of that Church. And this he does by the Steps 
 contained in the following Numbers. 
 
 SECT. IV. N. I 
 
 H 
 
 CHAP. X. i-»— 6. 
 
 CONTENTS. 
 
 E declares the extraordinary Power he hath in Preaching the 
 Gofpel, and to punifh his Oppofers amongft them. 
 
 TEXT. 
 
 T^Ow I Paul my felf 
 
 N 
 
 PARAPHRASE. 
 
 OW I the fame Paul who am (as 'tis (aid r» 
 
 m meS?and°g;nt£ i>l amongft (») you) baf^ and mean w hen 
 nefs of Chrin, who in prefent with you, but bold towards you when 
 ptefence am bafe among abfcnt, befecchyou by the Meekucfs and Gen 
 
 NOT E &- 
 
 1 (7i),Vid. v«. ro»- 
 
 tlenefs 
 
40 
 
 II CORINTHIANS, 
 
 FAKAPHKASE. TEXT. 
 
 4- 
 
 tlcnefs (o) of Clii-iil: ; I befeech you, I fay, that 
 I may not, when prefcnt among you, be bold 
 after that manner. I have lefolv'd to be bold 
 towards fome, who account that in my Condud 
 and Miniftery I regulate my felf wholly by car- 
 nal Confiderations. Fur though I live in the 
 FlcQi, yet I do not carry on the work of the 
 Gofnel (which is a Warfare) accordmg to the 
 Flelh. (For the Weapons of my Warfare are 
 not fleflily (/-), but fuch as God hatii made 
 mighty to the pulling down of ftrong Holds, 
 /. e. whatever is made ufe of in oppofition) 
 Beating down humane Reafonings, and all the 
 tourmg and mofl: elevated Superilructures rai- 
 fed thereon, by the Wit of Men againft the 
 Knowledge of God, as held forth in the Gofpel, 
 captivating all their Notions, and bringing 
 them into Sub)e£lion to Chrift ; And having by 
 me in a readinefs Power wherewithal to punim 
 and chaftife all Difobedience ; when you, who 
 have been mifled by your falfe Apollle, with- 
 drawing your felves from him, fhall return to 
 a perfect Obedience (d). 
 
 SECT, 
 
 NOTES. 
 
 (o) St. Paul thinking it fit to forbear all Severity till he had by fair means reduced as 
 many of the contrary Party as he could, to a full Subinilfion to his Authority, {vid. ver. 6.) 
 begins here his Difcourfe by conjuring them by the Meeknefs and Gentlenefs of Chrift, as 
 an example that might excule Jiis delay of examplary Punifhment on the Ringleaders and 
 chief Oftenders, without giving them reafon to think it was for want of Power. 
 
 4 (p) What the tTArt m^KHfS,, the carnal V^eafons, and thofe other oppofed to them, 
 which he calls J'ui/a.Ta it} Osr*, mighty through God, are, may be feen if we read and com- 
 pare 1 Cor I. 13,14. & i I, i,4i 5, II, 15- ^Cor■ 4. 2, 6. 
 
 6(j) Thofe whom he fpeaks to here, are the Corinthian Converts' to whom this Zpi- 
 lUe is written. So.iie of thele had been drawn into a Fadion againft St. P,tnl ; thefe he 
 had been, and was endtavouring to bring back to that Obedience and SubmifTion which 
 the reft had continued in to him as an Apoftle of Jefus Chrift. The Corinthians of thefe 
 two forts are thofe he means, when he fays to then), ch. 2. 5. & cZi. 7. 13, i 5. You all, i. e. 
 all ye Chriftians of Corinth and Ahaia. For he that hud railed the Fadlion amongft 
 ■ them, and given fo much trouble to St. Tml, was a Stranger and a Jew, Vid. ch. 11. iz. 
 
 crept 
 
 you, but lifting abfent am 
 bold toward you. 
 
 But I befeech you, that 
 I may not be bold when 
 I am prefent, with that 
 contidence wherewith 1 
 think to be bold againft 
 fome which think of us, 
 as if we walked according 
 to the flefh. 
 
 For though we walk in 
 the flefti, we do not war 
 after the flelh : 
 
 (For the weaponsof out 
 warlare are not carnal, 
 but mighty through God, 
 to the pulling down. of 
 ilrong holds.) 
 
 Cafting down imagin*- 
 tions , and every high 
 thing that exalteth it felf 
 againft the knowledge of 
 God, and bringing into 
 captivity every thought to 
 the obedience of Clirift : 
 
 And having in a readi- 
 nefs to revenge all difobe- 
 dience, when your obedi- 
 ence is fulfilled. 
 
s 
 
 II CORINTHIANS, 
 SECT. IV. N 2. 
 
 C HA P. X. 7 18. 
 
 CONTENTS. 
 
 T. Paul examines the falfe Apoftles Pretentions, and compares 
 his own witli his Performances. 
 
 Nfyouii >. 
 
 TEXT. 
 
 U 
 
 lO ye look on things 
 after the oiitvi-ard 
 appearance ? it" any man 
 ttult to liinirelt',tliat he is 
 Chriils, letliiniot hiiiilelt 
 think this again, that as 
 he is Chrifls, even lo are 
 we Chrilts. 
 
 8 Tor though I fhould 
 boalJ fomew'hat more of 
 our authority, (whicii the 
 Lord iiath given us for e- 
 tlification , and not for 
 your deflruftion) 1 (bonld 
 not be afhamed : 
 
 9 That I may not feem as 
 if I would terrifie you by 
 letters. 
 
 10 For his letters(fay they) 
 are weighty and powerful, 
 but his bodily prefence is 
 weak, and his Ipeech con- 
 temptible. 
 
 PARAPHRASE. 
 
 DO yc judge of Men by the outward Ap- 
 pearance of things ? Is it by fuch mea- 
 fures you take an ElHmate of me and my Ad- 
 verfaries ? If he has Confidence in himfelf that 
 he is Chrift's, /. e. afTumes to himfelf the Autho- 
 rity of one implov'd and commiflioned by 
 Clirift (r) ; let liim on the other fulc count thus 
 with himfelf, that as he is ChrilVs, fo I alfo am 
 Chrift's. Nay, if I fhould boaltingly fay fome- 
 thing more (/) of the Authority and Power, 
 which the Lord has given me for your Edifica- 
 tion, and not for your Defl:rud ion *, I fliould 
 not be put to fhame (r). But that I may not 
 leem to terrifie you by Letters, as is ob)c£led 
 to me by fome, who fay, that my Letters are 
 weighty and powerful, but my bodily Pre- 
 fence weak, and my Difcourfe contemptible. 
 
 10. 
 
 NOTES. 
 
 crept in amongft them, after St. P.iu/ had gaiher'd and eftablifh'd that Church, i Cor. 5. 6, 
 10. I Cor. 10. 15, 16. Of whom St. I'.uii items to have no hopes, c!i. 11. i;— — 15. and 
 therefore he every where threatens, i Cor. 4 19. and here patticularly, ■•;cr. 6, & 11. to make 
 an Example of liim and his Adherents, (if any were fo obllinate 10 lUck to hjm) when he 
 liad brought back again all the Corinthians that he could hope to prevail on. 
 
 7 (?) Vjd. ch. II. 55. 
 
 8 (1) More, v'ld.ch. II. 15. * Another reafon inlinuated by the Apoftle for hii forbearing 
 Severity to thcni. 
 
 (r) I Jhonld not Icfut tc Jb.ime, it. tlie Truth would juflifie me 111 it. 
 
 F 
 
 Let 
 
42 
 
 Jn.Ch.^J. 
 Neronit J . 
 
 II CORINTHIANS^. 
 
 PARAFHRASE.y 3 ;:{ TEXT. 
 
 ir. 
 
 12. 
 
 ^5- 
 
 14. 
 
 Let him that fays fo reckon upon this, that 
 fuch as I am in Word by Letters when I am ab- 
 fcnt, fuch fliall I be alfo in Deed when prc- 
 fent. For I dare not be fo bold, as to rank or 
 compare my felf with Ibmc who vaunt them- 
 ielves: But they meafuring themfelves within 
 themfelves («) , and comparing themfelves 
 with themfelves, do not underiiand (ir). But 
 I for my part will not boaft of my felf in what 
 has not been meafured out, or allotted to 
 me (jc), ;. e. I will not go out of my own Province 
 to feck Matter of Commendation, but pro- 
 ceeding orderly in die Province which God 
 hath meafured out, and allotted to me, I luve 
 reach'd even unto you, /. e. I preach'd the Go- 
 fpel in every Country as I went, till I came as 
 far as to you. For 1 do not extend my felf far- 
 ther than I fhould, as if I had skipp'd over 
 other Countries in my way, without proceed- 
 ing gradually to you; no, for I liave reach'd 
 even unto you in Preaching of the Go- 
 fpei in all Countries as I paifed along (jjlj 
 
 Let fuch an one think ' » 
 
 this, that fuch as we are 
 ill word by letters, when 
 v.e are abl'ent, fuch will 
 we be alfo in deed when 
 we are j-refent. 
 
 For we date not make '^ 
 our felvcs of the number, 
 or compare our felves 
 with lome that commend 
 themfelves : bur they 
 meafuring themfelves by 
 themfelves, and compa- 
 ring themfelves amongll 
 themfelves are not wife. 
 
 But we will not boaft ij 
 of things without our 
 niealure, but according to 
 the meafure of the rule 
 which God hath diftribu- 
 ted to us, a meafure to 
 reach even unto you. 
 
 For we ftretch not our 14 
 felves beyond our mea- 
 fure, as though we rea- 
 ched not unto you ; for 
 we are come as far as to 
 you alfo, in preaching the 
 gofpel of Chrift : 
 
 , NO T E $^ 
 
 • si^ (») This is fpoken IrciiioaHy : fc* fctUTtif, miongfttJxntfehes, nther within thenifelvts. 
 KorinaU UkcUhood, tlie Faction and Opjiohtion againfl St. Paul was made by one Perfon, 
 as we before obferved. For though he fpeaks here in the Plural Number, which is the fof- 
 ter and decenter way in fuch cafes, yet we fee in the foregoing Verfe he fpeaks direftly and 
 i-.Xlirelly as of one Perfon ; and therefore tc tauToif may, moil confonantly to the Apo- 
 iils's meaning here, be underlloodto lignifie within themfelves, i. e. with what they find in 
 themfelves. The whole place fhewing, that this Perfon made an efliniate of himfelf only 
 by what he found in himfelf; and thereupon prefert'd himfelf to St. Paul, without confi- 
 derjng what 1st. Vaul was, or had done. 
 
 (iv) Do 7ict midt.rjland, that they ought not to intrude themfelves into a Church planted 
 by another Mrm, and there vaunt themfelves, and fet themfelves above him that planted 
 it, which is the meaning of the four next Verfes. 
 
 \l {x) 'A^irptt, here and in ver. 15. doth not fignifie immenfe, or immoderate, but 
 fomething that hath not been meafured out and allotted to him, fomething that is not com- 
 mitted to him, nor within iiis jirovince. 
 
 14 iy) This (eems to charge the falfe pretended Apoftle, who hadcaufed all this Diflur- 
 bince in the Church of Corinth, that v/itliout being appointed to it, without preaching the 
 liidpel iii his way thither, as became an ApolUe, he had crept into the Church of Corinth. 
 
 Not 
 
ir CORINTHIANS. 
 
 TEXT. ' TAKA?HKASE. 
 
 43 
 
 Noonis 5 . 
 
 J 5 Not boafting of things 
 without our meafure, that 
 is, of other mens labour ; 
 but hwing hojie when 
 your faith is ihcrealed, 
 that we flwU be enlarged 
 by you, according to our 
 rule abundantly. 
 
 45 To pre-ich the gofpel in 
 the regions btyond you, 
 and not tfe boat! in ano- 
 ther nuns line of things 
 made ready to our hand. 
 
 ly But he that glori«tli, 
 let him glory in the Lord. 
 
 J 8 For not he that com- 
 mendeth himlelf is appro- 
 ved, but whom the Lord 
 cwnmendeth. 
 
 Not extending my Boafting (z,) beyond my 
 own Bounds into Provinces not allotted to me, 
 nor vaunting my felf of any thing 1 have done 
 in anothers Labour, (^) /. e. in a Church plan- 
 ted by another Man's Pains : But having hope 
 that your Faith increafing, my Province will be 
 inlarged by you yet farth(?r • 3o that I may 
 preach the Gofpel to the yet unconverted Coun- 
 tries beyond you, and not take Glory to my 
 felf from another Man's Province, where all 
 things are made ready to my hand (a). But 
 he that will glory, let him glory or feck Praife 
 from that wnich is committed to him by the 
 Lord, or in that whicli is acceptable to the 
 Lord. For not he who commends himfelf 
 does thereby give a Proof of his Authority or 
 Miflion ; but he whom the Lord commends 
 by the Gifts of the Holy Ghoft (h). 
 
 1^ 
 
 i6. 
 
 I?- 
 
 ig. 
 
 NOTES. 
 
 15 {z) Boajl'mgy i. e. intermeddling, or affuming to my felf Authority to meddle, or Ho- 
 nour for meddling. 
 
 I5,i6 (.!) Here St. Vaul vifibly taxes the falfe Apoftle for Coming into a Church con- 
 verted and gathered by another, and there pretending to be feme body, and to rule all. 
 This is another thing that makes it probable, that the Oppofition made to St. Pml was but 
 by one Man that had made himfelf the head of an oppohte Fadion. For it is pLiin it was 
 a Stranger who came thither after St. Paul had planted this Church, who pretending to be 
 more an AixjlUe than St. i'.iw/, with greater Illumination, and more Power, fet up againll 
 him to govern that Oiu-ch, and withdraw the Corinthians from following St. Pavl, hij; 
 Rules and Doftrine. Now this can never be fuppofed to be a Combination of Men who 
 came to Corinth with that dehgn, nor that they were difterent Men that came thither fepa- 
 rately, each.fetting up for himlelf, for then they would have fallen out one with another, 
 as weU as with St. I'mI : And in both Cafes St. Rml muii have fpoken of them in a diffe- 
 rent way fiom what he does now. The fame Charafter and Carriage is given to them all 
 throughout both thele Epilllc; ; and r Cor. 3. 10. he plainly fpeaks of one Man, that letting 
 up tnus to be a Pe.tcher of the Gofpel amongll tliofe that were already Chriltians, was 
 looked upon by St. Paid to be a fault, we may lee, Xoiii. 1 5. 20. 
 
 jK (t) 'Tis of thefe Weapons of his Warfare that St. P^ml Ibeaks in this Chapter ; snd 
 'tiS \rf tnen* that he intends to try which is the true Apoltl* wlien he coities to tham . 
 
 F 2 
 
 SECT. 
 
4+ 
 
 I. 
 
 2. 
 
 TI CORINTHIANS. 
 SECT. IV. A^. 3- 
 
 CHAP. XI. I -—6. 
 C N T E A' T S. 
 
 HE (hews that tlieir pretended ApolHe bringing to them no 
 other Saviour or Gofpel ; nor conferring greater Power of 
 Miracles than lie [St. P^«/] had. done, was not to be preferr'd be- 
 fore him. 
 
 PARAPHRASE, TEXT 
 
 WOuld you could bear me a little in my 
 FoLly (c), and indeed do bear with me. 
 For I am jealous over you with a Jealoufy that 
 is for God : For I have fitted and prepared you 
 for one alone to be your Husband, 'viz.. that I 
 might deliver you up a pure Virgin to Chrilh 
 But I fear left fome way or odier, as the Ser- 
 pent beguiled Eve by his Cunning, fo your 
 Minds ihould be debauch'd from that Sin- 
 glenefs which is due to Chrift (^d). For if 
 
 Would to God ye 
 could bear witli me 
 a little in my folly ; and 
 indeed bear with me. 
 
 For I am jealous over 
 you with godly jealoiifie : 
 for I have efpoufed you 
 to one husband, that I 
 may prefent you as a 
 challe virgin to Chrirt. 
 
 But I fear, led by any 
 means, as the lerpent be- 
 guiled Eve through his 
 lubtility, lb your minds 
 iliould be corrupted from 
 the funplicity that i;i in, 
 Cluilt. 
 
 NOTE S. 
 
 I (,(•) folly. To he modelUy calls his fpeaking in his own defence. 
 
 3 ((/) 'ArKorirQ m e5< 7S> x?'S«»'. The Simplkity rku is hi, rather roipjx/j CTj ;y?,.an- 
 fvvers to 6i'l i«i'<rfi j^{/?a, to one Husband Chrijl, in the immediately foregoing V'erle. For 
 in one, is not put there for nothing, but makes tiie meaning plainly this ; " I have for- 
 " med and fitted you for one Petfoii alone, one Husband who ib Ciiriit: I am concerned, and 
 '' in care, that you may not be drawn afide from that Submillioii, that Obedience, that 
 •' Temper of Mind that is due fuigly to him, for 1 hope to put you into his Hands poffelled. 
 " with pure Virgin Thoughts, wholly fixed on him, not divided, nor roving after any o- 
 «• ther, that he may take you to Wife, and marry you to himfelf for ever. 'Tis plain their 
 Perverter, who oppofed St. P.iul, was a J-nv, as we have feen. ' Twas from the Jews> from 
 whom, of all profelTiug Chrjiliaiiity, St. Paul had moll trouble and oppoiition. For they 
 having their Hearts fet upon tlieir old Religion, endeavoured to mix Judaifm and Chri- 
 lUanity together : We may fupp.ole the Cafe here to be much the fame with that which he. 
 
 more fully expreffes in the EpilUe to the Galatians, particularly Uat. i. .6 12.. & ch. 4. 
 
 9 — II. & 16 ii. & ch. 5. I — 13. The meaning of this place here feenjs to be this ; 
 
 " I have taught you the Gol'pel alone, in its pure and unmixed Simplicity, by which on-^ 
 '» ly you can be united to Chrift : But Ifear left this your new ApolUe fhould draw you 
 " from It, and that your Minds Ihould not Hick to that fingly, but fhould be corrupted lay 
 •' a mixture of Judaifm. After the like manner St. Paul expreffes Chrillians being delive- 
 red from the Law, and their F'reedom from the ritual Oblervances of the Jews, by being 
 Biarried.to ChriH, Rom. 7. 4. whicli place may give fome light to this. 
 
 thi&w 
 
II CORINTHIANS. 
 
 45 
 
 TEXT. 
 
 4 For if he thar comet h, 
 preachetli aimtier Jel'us 
 whom we have not p rea- 
 ched, or it ye receive ano- 
 ther Ipirit, which ye have 
 not received, or another 
 gofpel, wlijcli ye have not 
 accepted, ye might well 
 bear with him- 
 
 5 For I fupjole I was not 
 a whit behind the very 
 chiefeft apoftles. 
 
 6 But though I be rude in 
 fpeecli, yet not in know- 
 ledge ; but we have been 
 throughly made manifelt 
 among you in all things.. 
 
 FAKAFHKASE. 
 
 h'eronis 3 .' 
 
 this Intiuder who has been a Leader amongft 
 you, can preach to you another Saviour, whom 
 I have not preach'd ; or if you receive from 
 him other or greater Gifts of the Spirit, than 
 tliofe you received from me ; or another Go- 
 fpel than what you accepted from me, you 
 miglit well bear with him, and allow his Pre- 
 tenfions of being a new and greater ApolHe. 
 For as to the Apoftles of Chrill, I fuppofe I 
 am not a whit behind the chiefeft of them. 
 For though I am but a mean Spealcer, yet I am 
 not without Knowledge, but in every thing 
 have been made raanifcft unto you, /.<■► to be 
 an Apoftle. 
 
 5- 
 
 6w 
 
 SECT. IV. N. 4. 
 
 CHAP. XI. 7 15. 
 
 CONTENTS. 
 
 HE juftifies himfelf to them, in his having taken nothing of - 
 them. There had been great Talk about tliis, and Objecti- 
 ons raifed againft St. Paul thereupon ; I'id. i Cor. 9. 1— j. As if by 
 this he had difcover'd himfelf not to be an Apolflc : To which Ik 
 there anfwers, and here touches it again, and anfv/ers another Ob- 
 iedlion, which it feems was made, 'viz-, that he refufed to receive 
 Mamtenance from tliem out of Unkindnefs to them 
 
 HAVE 
 
4:^. 
 
 Nnonis ;. 
 
 II CORINTHIANS. 
 
 PARAPHRASE. TEXT. 
 
 H 
 
 Ave I committed aii Offence (f) in aba- 
 
 fing my felf to work with my hands, 
 
 neglecling my Right of Maintenance due to me 
 as an Apollle, that you might be exalted in 
 ChrilHanity, bccaufe I preach'd the Gofpel of 
 
 8. God to. you grafts? I robb'd other Churches, 
 taking Wages of them to do you Service : And 
 being with you and in want, I was chargeable 
 
 <». to not a Man of you. For the Brethren who 
 
 came from Macedonia, fupplied me with what 
 
 ' I needed : And in all things I have kept my 
 
 felf from being burdenfome to you, and fo will 
 
 10. I continue to do. The Truth and Sincerity I 
 owe to Chrill is in what I fay to you, viz,. 
 This Boafting of mine fhall not in the Regions 
 
 11. of Achai/i be itopp'd in me. Why fo ? Is it be- 
 caufe I love you not ? For that God caii be jny 
 
 12. Witnefs, he knoweth. But what I do and 
 fliall do ff) is, that I may cut off all occafion 
 from thofe who, if I took any thing of you, 
 v/ould be glad of that occafion to boaft, that in 
 it they had me for a Pattern, and did nothing 
 
 1 3 . but what even I my felf had done. For thefc 
 are falfe (g) Apoffles, deceitful Labourers in 
 the Gofpel, liavhig put on the counterfeit Shape 
 
 NO.TES,. 
 
 HAve I committed an - 
 ofl'ence in abafing 
 my felf thst you inighr 
 be exalted, becaufe I have 
 preached to you the Gof- 
 pel of God fieely ? 
 
 1 iobl>ed other Chur- 8 
 ches, taking wages of them 
 to do you lervice. 
 
 And when I was pre- 9 
 lent with you and wanted, 
 I was chargeable to no 
 man : for that which was 
 lacking to me, the bre- 
 thren which came from 
 Macedonia fupplied : and 
 in all things I have kept 
 my felf from being bur- 
 denfome unto you, and fo 
 will I keep my felf. 
 
 As the truth of Chrirt 1 
 is in me, no man fhall Hop 
 me of this boafling in the 
 regions of Achaia. 
 
 Wherefore ? becaufe In 
 love you not ? God know- 
 eth. 
 
 But what I do, that In 
 will do, that 1 may cut 
 oft occafion from them 
 which defire occafion, 
 that wherein they glory, 
 they may be found evSI 
 as w.e. • ■ 
 
 For fuch are falfe i^ 
 apoftles, deceitful wor- 
 
 7 <<;) The adverfe Party made it an argunaent'^iirtO 9r. Ibnl, as an tvidencethat lie was 
 no ApoUIe, lince lie took not from the CorincJiians Maintenance, 1 Car. 9. i— i^. Ano-' 
 ther Objedion raifed agaijilt Iiim from hence, was. That he would receive nothing from 
 them, becaufe he loved tlieni not, 1 Cor. 11. 11. This he anfwers here, by giving another 
 reafon for his fo doing. A third Allegation was, that it was only a crafty Trick in him to 
 catch them, z Cut. 11.16. which he anfwers there. 
 
 li (f) 1^ TToiiiiti), that I will do, ratiier and will do ; fo the words fland in the Greek, and 
 do not refer to v. 10. as a profellion of his refolution to take nottiing of them ^ but to \cr. 
 ti. to which it is joyn'd ; fliewingthat his refulingany Reward from them, was not out of 
 Unkindnefs, but for another realcn. 
 
 i^ ig) They liad queilioned St. PimCs Apofllefliip, i Cor i^. becaufe of his not taking 
 Maintenance of the Coiiiitliians- He liere diredlly declaies them to be no tiue ApoUles. 
 
 and 
 
ft" 'CORINTH IJNS: 
 
 TEXT. 
 
 kers, transforming tlieni- 
 felves into the Apoftles of 
 Chrift. 
 
 14 And no marvel ; for 
 fatan himfelf is transfor- 
 med into an angel of 
 light. . . 
 
 1 5 Therefore it is no great 
 thing if his miniflers alfo 
 be transformed as the mi- 
 niflers of tighteoufnefs ; 
 whofe end fhall be accor- 
 ding to tlreir works. 
 
 PAKAPHKASE. 
 
 and Outfide of Apoftles of Chrift : And no mar- 
 vel, for Satan himfelf is fometimes transformed 
 into an Angel of Light. Therefore it is not 
 ftrange, if lo be his Minifters are difguifed fo 
 as to appear Minifters of the Gofpel : whofe 
 End fhall be according to their Works. 
 
 47 
 
 Ncr07iis-}. 
 
 14. 
 
 15- 
 
 SECT. IV. N. 5. 
 
 CHAP. XI. }6 3g. 
 
 CONTENTS, 
 
 HE goes on in his Juftification, refle(0:ing upon the CaiTiage of 
 the falfe Apoltle towards the Corinthians, 'v. 16—21. He 
 compares himfelf with the falfe Apoftle in what he boafts of, as be- 
 ing an Hebrew, v. 21,22. or Minifter of Chrift, v. 2^. and here 
 St. Paul enlarges upon his Labours and Sufferings. 
 
 16 T Say again, Let no man 
 X think me a fool ^ if o- 
 therwife, yet as a fool re- 
 ceive me, tliati may boalt 
 my felf a little. 
 
 fj That v^hich I fpeak, I 
 fpeak it not after the 
 Lord, but as ic were foo- 
 lilhly in this confidence of 
 boailing. 
 
 I Say again, Let no Mao think me a Fool, 
 that I fpeak fo much of my felf: or at leall 
 it it be a Folly in me bear with me as a Fool, 
 tliat I too as well as others (A) may boaft my 
 felf a httle. That wliich I fay on this occafi- 
 on is not by Command from Chrilf, but as it 
 were foolifhly in this matter of Boailing. 
 
 NOTES. 
 
 1 6. 
 
 16 (ji) Vid. ver. 18. 
 
 Suiee 
 
48 
 
 iS. 
 
 •20. 
 
 21. 
 
 22. 
 
 -J- 
 
 II CORINTHIANS, 
 
 PARAPHRASE. TEXT. 
 
 Seeing tl'.it many glory 18 
 after the flcili, I will glo- 
 ry alfo. 
 
 For ye funFer fools gbd- 1 9 
 ly, feeiiv^ ye your felves 
 are wile. 
 
 For ye fufter if a m.ini^ 
 bring you into bondage, 
 if a man dev mr you, if a 
 nun take of you, if a nun 
 exalt liinifeif, if a man 
 Imite you on the face. 
 
 I I'l'eak as concerning i I 
 te]:'r(:',ich, as though we 
 hnd been weak: howbeit, 
 wiierein fcever any is 
 b)ld (1 Ijeak fooliflily) I 
 am bold alio. 
 
 Aie tliey Hebrews? fo^* 
 am I : are they Ifraelites? 
 lo am I : are they the feed 
 of Abrahnn) ? fo am I : 
 
 Are they niinjilers of ^* 
 Cluill ? (I fpeak as a fool) 
 I am more : in labours 
 
 Siace many glory in their Circumcifion or Ex- 
 traclion (^/\ I will glory alio. For yc bear 
 with Fools (/.•) cafily, being your felves wife. 
 (/) For you bear with it if a Man bring you 
 into Bondage (w), /. e. domineer over you, 
 and ufe you like his Bondmen; If he make a 
 Prey of you ; If he take or extort Prefents or a 
 Salary from you ; If he be elevated and high 
 amouglt you ; If he fmitc you on the Face, 
 I.e. treat you contumeltoully. I fpeak accor- 
 ding to the Reproach has been call upon me, 
 as if I were weak, /". t: deifituteof A' hat might 
 fupport me in Dignity and Authority equal to 
 this falfe Apolfle, as if I had not as fa.r Pre- 
 tences to Power and ProHt amongft \ ou as he. 
 Is he an Hebrew («), /. e. by Language an He- 
 brew ? fo am I : Is he an Ifraeliie, truly of 
 the Jewilh Nation, and bred up in that Reli- 
 gion ? fo am I : Is he oi the Seed of Jbraham 
 really dcfcended from him ? and not a Profe- 
 lite of a forreign Extraftion ? fo am I : Is he a 
 
 NOTES. 
 
 18 ((■) /7,/.ch. II. II. 
 
 19 {k) jifter the Flcjb. What tliis glorying fl/ifer /Zie fAyJiwas in particular here, t;V. ver. 
 zz. (viz.) being a Jew by defcent. 
 
 zo (/) Sjioken Ironically for their bearing with the Infolence and Covetoufnefs of their 
 falfe ApoUk. 
 
 (m) The Bjnli^c here meant, was, Subjeftion to the Will of their falfe Apoftle, as 
 appears by the following Particulars of this \ erfe, and not Subjeftion to the Jewifti Rites. 
 For »f that had been, St. I'.ud was fo zealous againll it, that lie would have fpoke more 
 plainly and warmly, as we fee in his Epiflle to tlic Galatians, and not have touclied it thus 
 only by the by llighcly in a doubtful ExprefTion. Befides, it is plain no fuch thing was yet 
 attempted openly, only St. PmI was afraid of it ; vid. ver. 5 . 
 
 ii (w) Is he an HchrcTv ^"Having in tlie foregoing \'erfc fpoke in the Singular Number, 
 1 have been fain to continue on the lame Number here, though different from that in the 
 Text, to avoid an inconfillency in the Paraphrafe, wiiich could not but (liock the Reader. 
 But this I would be underllood to do, without impofing my Opinion on any body, or pre- 
 tending to change the Text: But as an Expofitor, to tell my Reader that 1 think, that 
 though St. I'aul lays they, lie means but one, as often when he lays we, he means only him- 
 ielf, the reafoii whereof I have given ellewhere. 
 
 Mini. 
 
II CORINTHIANS. 
 
 TEXT. PARAPHRASE. 
 
 49 
 
 JS^cronit J . 
 
 more abundant, in flripes 
 above meafure, in prifons 
 more frequent, in deaths 
 oft. 
 
 14 Of the Jews five times 
 received I forty flripes 
 fave one. 
 
 z$ Thrice was I beaten 
 with rods, once was I iio- 
 ned , thrice I fufTered 
 fliipwrack ; a night and a 
 day I have been in the 
 deep : 
 
 jg In journeying often, in 
 {lerils of waters, in joerils 
 of robbers, in perils by 
 mine own countrey men, 
 in perils by the heathen, 
 in perils in the city, in 
 perils in the wildernefs, 
 in perils in the fea, in 
 perils among falfe bre- 
 thren ; 
 
 iy In wearinefs and pain- 
 fulnefs, in watchini^s of- 
 ten, in hunger and thirll, 
 in failings often, in cold 
 and nakednefs. 
 
 i8 Befides thofe things 
 that are without , that 
 which Cometh upon nie 
 daily, the care of all the 
 churches. 
 
 29 VVho is weak, and I am 
 not weak ? wIk) is oflen- 
 ded, and I burn not? 
 
 30 If I mull needs gloiy, I 
 will glory of the things 
 
 Minlller of Jefus Chrift ? (I (peak In my foolifh 
 way of boafting) I am more fo : In toilfome 
 Labours I furpafs him : In Stripes I am excee- 
 dingly beyond him (0) : In Prifons I have been 
 oftner ; and in the very Jaws of Death more 
 than once : Of the Jews I have five times re- 24. 
 ceived forty Stripes fave one : Thrice was I 25. 
 whipped with Rods : Once was I ftoned : Thrice 
 fliipwracked : I have pafled a Night and 
 a Day in the Sea : In Journcyings often : In 26. 
 Perils by Water; In Perils by Robbers; In Pe- 
 rils by my own Countrey men ; In Perils from 
 tlie Heathen ; In Perils in the City ; In Perils 
 in the Country ; In Perils at Sea ; In Perils a- 
 mongft falfe Brethren ; In Toil and Trouble, 27, 
 and jQeeplefs Nights often ; in Hunger and Thirft ; 
 inFaftings often ; in Cold and Nakednefs. Be- 
 fides thefe Troubles from witliout, the Diilur- 28. 
 bance that comes daily upon me from my Con- 
 cern for all the Churches. Who is a weak Chri- 29. 
 ftian in danger through Frailty or Ignorance to 
 be mifled, whofe Weaknefs I do not feel and 
 fuffer in as if it were my own ? Who is aftually 
 mifled, for whom my Zeal and Concern does 
 not make me uneafy, as if I had a Fire in me ? 
 If I muft be compelled (/>) to glory (5), I will S©. 
 
 NOTES. 
 
 2:5 (0) 'Ff jtaw^xTj v-r-.fCst.h\'jVT»s, in Shipcs above iiiejfiiie, rather hi Stripes rt^ceeiiinr. 
 For thele Words, as the other Particulars of this Verle, ought to be taken comparatively 
 wjtli reference to the falle Apofile, with wham St. I'.iul is coniraiing himlclf in the Mini- 
 itery of the Gofpcl. Unlefs this be underllood I'o, tiiere will I'eem to I)e a difagreeable 
 Tautologie in the following \"erfes ; which, taking thefe vords in a comparative Senfe, 
 ate proofs of his faying, In Slripcs I .ttn exceedingly beyond him, fov of the Jewi five times, &c. 
 
 ;o (p) Compelled, y'id.cb. \Z. II. 
 
 (q) By K:tv^^t&ai, which is tranllated fometimcs to £lory, and fometimes to h,ifi ; the 
 ApoiUe all along, where he applys it to himlelf, means nothing but the mentioning fome 
 commendable Adion of lus without vanity or ollentaiion, but barely upon necelliry on the 
 f relent Occalion 
 
 G glory 
 
5<5 
 
 II CORINTHIANS. 
 
 Ucronit J. 
 
 PARAPHRASE. 
 
 glory of thofe things which are of my weak and 
 31' fuifering fide. The God and Father of our 
 
 Lord Jelus Chrift, who is blefled for ever, 
 32. knowcth that I Uc not. la Dam ajcus^ the Go- 
 
 vernour under Jretus the King, who kept the 
 
 Town with a Garrifon, being defirous toappre- 
 II' hend me, I was through a Window let down 
 
 in a Basket, and efcaped his hands. 
 
 TEXT. 
 
 which concern mine in- 
 firmities. 
 
 Tiie God and Fatlier of j i 
 our Lord Jefik> Chrift, 
 wliicli is blefl'ed for e- 
 vermoie, kiioweth that I 
 lie not. 
 
 In Damafcus thegover- \t 
 nour under Aretastheking 
 kej t the city of the Da- 
 mafcenes witli a garrifon, 
 defirous to apprehend uie : 
 
 And through a window 3 J 
 in a basket was I let down 
 by the wall, and efcaped 
 his hands. 
 
 SECT. IV. N, 6, 
 
 CHAP. X[[. I II. 
 
 CONTENTS. 
 
 TTE makes good his Apoftlefhip by the extraordinary Vifions and 
 •*- -^ Revelations which he had received. 
 
 IF I mufl: be forced to glory (r) for your 
 fakes, tor me it is not expedient, I will come 
 to Vifions and Revelations of the Lord. I 
 knew a Man by (i) the Power of Clirift, above 
 fourteen Years ago, caught up into the third 
 Heaven, whether the intire Man, Body and 
 all, or out of the Body in an Extacy, I know 
 And I know fuch an one (J% 
 
 not \ God knows. 
 
 NOTES. 
 
 IT is not expedient for 
 me doubtlei's to glory : 
 Iw'ill come to vifions and 
 revelations of the Lord. 
 
 I knew a man in Chrift, 
 above fourteen years ago 
 (whether in the body I 
 cannot tell \, or whether 
 out of tlie body, I cannot 
 tell: God knowethj fuch 
 an one caught up to the 
 third heaven. 
 
 And I knew fuch a man 
 
 1 (0 *E( y^j^^tui J\1, If Imujlghry, is the reading of fome Copies, and is juftified by 
 ver. 50. of the foregoing Chapter by the vulgar Tranflation, and by the Syriac, much to 
 ihe lame purpole, and failing better with the Context, renders the fejile clearer. 
 
 J & ^ {:) Modejlly fpeakiiig of himfelf in a third Perfon. 
 
 whether 
 
II CORINTHIJNS. 
 
 ^i 
 
 TEXT. 
 
 (whether in the body, or 
 out of the body, I cannot 
 tell : God knoweth) 
 
 A How that he was caught 
 up into paradice , and 
 heard unfpeakable words, 
 which it is not lawful for 
 a man to utter. 
 
 5 Of fuch an one will I 
 glory : yet of my felf I 
 will not glory, but in 
 mine infirmities. 
 
 C For though I would de- 
 hre to glory, 1 ihall not 
 be a fool ; for I will fay 
 the truth : but now I for- 
 bear, left any man ftiould 
 think of me above that 
 which he feeth me to be, 
 or that he heareth of 
 me. 
 
 - And left I (hould be 
 exalted above nieafure 
 through the abundance of 
 the revelations, there was 
 given to me a thorn in 
 the flefli, the meffenger of 
 fatan to buffet me, left I 
 {hould be exalted above 
 meafure. 
 
 8 For this thing I be- 
 fought the Lord tluice, 
 that it might depart from 
 me. 
 
 9 And he faid unto me, 
 My Grace is I'ufticient for 
 thee : for my ftrength is 
 made perfedl in weaknels. 
 Moft gladly therefore will 
 I rather glory in my in- 
 firmities, that the power 
 of Cliiift may left upon 
 me. 
 
 ^3 Therefore I take plea- 
 fure in infirmities, inre- 
 
 
 FAKAPHKASE. 
 
 whether in the Body or out of the Body I kiio\v 
 not, God knows, that he was caught up into 4. 
 Paradice, and there heard what is nor. in the 
 power of Man to utter : Of fuch an one I will 5. 
 glory : But my felf I will not mention with 
 any boaifing , unlefs in things that carry 
 the marks of Weaknefs, and fhcw my Surfe- 
 rings. But if I fliould have a mind to glory in 6, 
 other tilings, I might do it without being a 
 Fool, for I would fpeak nothing but what is 
 true, having matter in abundance ; (^) But I 
 forbear, leftanyone fhould think of me beyond 
 what he fees me, or hears commonly reported 
 of me. And that I might not be exalted above 7- 
 meafure, by reafon of the abundance of Reve- 
 lations that I had, there was given me a Thorn 
 in the Flefh («), the MelTenger of Satan to buf- 
 fet me, that I might not be over much eleva- 
 ted. Concerning this thing I befought the 8. 
 Lord thrice that it might depart from me ; And 
 he faid, My Favour is fufficient for thee ; for my 9. 
 Power exerts it felf, and its fufficiency is feen 
 the more perfectly, the weaker thou thy felf art. 
 I therefore moft willingly choofe to glory, ra- 
 ther in things that fhew my Weaknefs, than in 
 my abundance of glorious Revelations, that the 
 Power of Chrift may the more vifibly be feen 
 to dwell in me: Wherefore I have fatisfailion 10. 
 in Weakneffes, in Reproaches, in Neceffities, 
 in Perfecutions, in DiitrelTcs, for Chrift's fake. 
 For when I, look'd upon in my outward State. 
 
 NOTES, 
 
 6 (/) ViJ. vcr. 7. 
 
 7 (») Thorii in the Flcfh, what this wis in particular, Sr, PmI hiving thoUpjht fit to con- 
 ueei il, js ikU tn^iut tliole who come after todifcover, njr is it mucJi niaieiial. 
 
 ';. kJ »'i O G 2 appear 
 
52 
 
 
 II CORINTHIANS. 
 
 TAKATHKASE. TEXT. 
 
 appear weak, tlien, by the Power of Chrift 
 wliicli dwellcth in me, I am found to be ftrong. 
 II. I am become foolifli in glorying thus : But it is 
 you who have forced me to it. For I ouglit to 
 nave been commended by you, fince m nothing 
 came I behind the chiefefl: of the Apolfles, 
 though in my felf I am notliing. 
 
 proaclies, in Hec^flTiiies, in 
 perfecutions, in diilrell'es 
 tor Cliriit's lake : for 
 when 1 am weak, then 
 am I llrong. 
 
 1 am become a fool in ii 
 glorying, ye have com- 
 pelled me : for I ought to 
 have been commended of 
 you : for in nothing am 
 I behind the very chiefeft 
 apoflles, though I be no- 
 thing. 
 
 SECT. IV. N, 7. 
 
 CHAP. XII. 12, 13. 
 
 CONTENTS. 
 
 HE continues to juftifie himfelf to be an Apoftle by the Miracles 
 he did, and the fupernatural Gifts he beftowed amongft the 
 Corinthians. 
 
 12. ' I "^Ruly the figns whereby an Apoftle might 
 
 J^ be known, were wrought among you by 
 
 me, in all Patience (jv) and Submiflion under 
 
 the Difficulties I there met with, in miraculous, 
 
 wonderful and mighty Works performed by me. 
 
 tj. For what is there which you were any way 
 fhorten'd in, and had not equally with other 
 Churches (jc), except it be that I my felf was 
 not burdenfome to you. Forgive me this In- 
 lury. 
 
 NOTES. 
 
 11 Cvd) This may well be underflood to xe&til 011 the ifaughtinefs and Plenty wherein 
 ihe fall'e ApolUe lived aniongfl them. 
 
 SECT. 
 
 TRuly the figns of am i 
 apoftle were wrought 
 among you in all patienccj 
 in figns, and wonders, and 
 mighty deeds. 
 
 For what is it wherein ij 
 ye were inferiour to other 
 churches, except it be 
 that I my felf was not 
 burdenfome to you ? for- 
 give me this wrong. 
 
II CORINTHIANS. 
 SECT. IV. N. 8. 
 
 53 
 
 Nciotiis j; 
 
 CHAP. XII. 14- a I. 
 
 CONTENTS. 
 
 HE farther juftifieshimfelf to the Corinthians, by his pafled Dif- 
 interelTednefs, and his continued kind Intentions to them. 
 
 TEXT. 
 
 M 
 
 B' 
 
 Ehold , the third 
 time I am ready to 
 come to you ; and I will 
 not beburdenlometoyou : 
 for I feek not yours, but 
 you : for the children 
 ought not to lay up for 
 the parents, but the pa- 
 rents for the children. 
 
 J J And I will very gladly 
 fpend and be fpent for 
 you, though the more a- 
 bundantly I love you, the 
 lefs 1 be loved. 
 
 1 5 But be it (0, I did not 
 burden you: neverthelefs 
 being crafty, I caught 
 you with guile. 
 
 \-j Did I make a gain of 
 you by any of them whom 
 I fent unto you ? 
 
 18 I defired Titus , and 
 with him I fent a bro- 
 ther: did Titus make a gain 
 of you ? walked we not in 
 the fame fpirit ? walked 
 we not in the fame Heps ? 
 
 B 
 
 FAKATHKASE. 
 
 Ehold this is the third time I am ready to 14. 
 
 come unto you, but I will not be burden- 
 
 fome to you ; for I feek not what is yours but 
 you ; for 'tis not expected, nor ufual, that Chil- 
 dren fhould lay up for their Parents, but Pa- 
 rents (j) for their Children. I will gladly lay 1 5. 
 out what ever is in my pofTeffion or power ; 
 nay, even wear out and hazard my felf for 
 your Souls (^), though it fhould fo fall our, that 
 the more I love you the lefs I fhould be beloved 
 by you (jt). Be it fo, as fome fuggeft, that I j 5_ 
 was not burdenfome to you, but it was 
 in truth out of cunning, with a defign to catch 
 you with that trick, drawing from you by o- 
 thers what I refufed in perfon. In anfwer to ly, 
 which I ask, Did I by any of thofe I fent unto 
 you make a gain of you ? I defired Titus to go i g, 
 to you, and with him I fent a Brother : Did Tuns 
 make a gain of you ? Did not they behave them- 
 felves with the fame temper that I did amongft 
 you ? Did we not walk m the fame fteps, /. e. 
 neither they nor I received any thing from you. 
 
 NOTE S, 
 
 t^(y) VJd. iCor.4. r4, IV, 
 15 ("2.) Vid. i Tim. i. lo. 
 (a) Vid. cb. 6. iz, 13. 
 
 Again, 
 
54 
 
 Ncronis ? . 
 
 11 CORINTHIANS. 
 
 PARAPHRASE. 
 
 TEXT. 
 
 ig. Again, (^b) do not, upon my mentioning my 
 fending of 7//^^ to you, think that I apologize for 
 my not coming m\' feif ; I fpeak as in the Prc- 
 fence of God, and as a Chriftian, there is no 
 fuch tiling : In all my whole Carnage towards 
 you, Beloved, all that has been done has been 
 done only for your edification. No, there is no 
 need of an Apology for my not coming to you 
 
 20. fooner : For 1 fear, when I do come I Ihall not 
 find you fuch as I would, and that you will find 
 me fuch as you would not : I am afraid, tliat 
 among you there are Difputes, Envyings, Ani- 
 mofities, Strifes, Backbitings, Whilperings, 
 
 21 « Swellings of Mind, Difturbances, And that 
 my God, when I come to you again, will hum- 
 
 Again, think )X}U that lo 
 u't; excuie our lelves unto 
 you ? we fpeak before 
 Uod in Chrilt : but we do 
 all tilings, dearly beloved, 
 for your edifying. 
 
 For I fear, lelt when { i« 
 come I (hall not find you 
 luch as 1 would, and tliat 
 1 (hall be found unto you 
 luch as ye would not ; 
 left there be debates, en 
 vyings , wraths , Itrifes. 
 back-biungs, whil'periagi, 
 fwellings, tumults: 
 
 And leil when I cotfie ii 
 again, my God will hum- 
 ble me among you, and 
 that I (hall bewail many 
 which have finned aliea- 
 
 NOTE S. 
 
 19 (i) He had before given the reafon, cb. 1. zj. of his not coming to them, with the 
 like Alleveration that he ul'es here. If we trace the thread of St. P.iul's Difcourfe here, we 
 may oblerve, that having concluded the Jullificaiion of iiimfelf and his Apolllediip by his 
 pait Adions,i«r. 15. he had it in Ids thoughts to tell tliem how he would deal with the falfe 
 Aiollle and his Adherents when he came, as he was ready now to do. And therefore 
 folemnly begins, ver. 14. wiih bchoU, and tells them ixjw the third tme he was ready to 
 eome to them, to which joyning (what was much upon his mind) tiiat he would not be 
 burdenlomc to them when he came, this fuggelkd to his thoughts an Objeftion, (viz.) tiiat 
 this perfonal Shynefs in him was but cunning, for that he defign'd to draw gain from them 
 by other hands. From which he clears hjmfelf by the inftance of Titju, and the Brother 
 whom he had fent together to them, who were as far from receiving any tt.ing from them 
 as he himfelf. Titvs and his other Meffenger being thus mentioned, he diougnt it nece(ra- 
 ry to obviate another Sulpition that might be raifed in the Minds of fome of them, as if 
 he mentioned the lending of thofe two as an Apology for his not coming hini(elf ^ this he dif- 
 claims utterly ; aikl to prevent any thoughts of that kind, lolemtil/ protelis to them that 
 in all his Carriage to them he had done nothing but for their i^dihi-aiion, nor had any o- 
 ther aim in any of his A(ftions but purely that ; and that he forbore coming meerly out of 
 Relpeft and good Will to them. So t hat all from Behold this third time I mh rc.idy to cowe 
 to yon, ver. 14. to This third time I am coming to you, ch. i;. I. mult be looked on as an in- 
 cident Dil'courfe that fell in occafionally, though tending to the fame puipofe wiih the red; 
 .1 way of writing very ufual witli our ApoiUe, and with other Writers, who abound in 
 quicknel's and variety of Tiiouglus as he did. Such Men are often, by new m.utcr riiuig 
 in their way, put by from what they were going and had begun to fay ; which therefore 
 lliey are fain to take up again, and continue at a dillance ; which St. P.ml does here after 
 the Interpofuion of Eigin Verles. Other Inllances of tiie like kind may be found in other 
 places of St. I'juVs Writings. 
 
 ble 
 
II CORINTHIJNS. 
 
 TEXT. 
 
 PARAPHRASE. 
 
 $5 
 
 ^.C(-.J7. 
 Neronis } . 
 
 dy, and have not relented ble me amougft you, and I fhall bewail many 
 
 trS^rZ!'llT'^^^t Who have formerly finned and have not yet 
 
 oufnefs which they have repented of the Uncleannefs, Fornication, and 
 
 committed. Lalcivioufncfs whereof they are guilty. 
 
 I 
 
 SECT. IV. N. 9. 
 
 CHAP. XIII. I 10. 
 
 CONTENTS. 
 
 HE reafTumes what he was going to fay, Chap. 12. 14. and tells 
 them how he intends to deal with them when he comes tcr 
 them, and affures them, that however they queftion it, he fhall be 
 able, by Miracles, to give proof of Iiis Authority and CommifTion 
 from Chrift. 
 
 'His is the tliird time 
 [ am coming to you : 
 
 THIS is now the third time I am coming to 
 you ; and when I come I fiiall not fpare 
 you, having proceeded according to our Savi- 
 our's Rule, and endeavoured by fair means firit 
 to reclaim you, before I come to the laft extre- 
 mity. And of this my former Epiftle, wherein 
 I applied my felf to you, and this wherein I 
 now, as if I were prcfent with you, foretell 
 thofe who have formerly finned,, and all the 
 reft, to whom, being now abfent, I write, 
 that when I come I will not fpare you. I fay, 
 thefe two Letters are my Witneffes according to 
 our Saviour's Rule, which fays. In the Mouth 
 of two or three WitnclTes every Word Qjall be 
 eftablifhcd (c). Since you demand a Pi-oof of 
 
 my 
 NOTES. 
 
 z (f) In the Mr.iil) of tiro or ilrce IFitneffes fihiU every Word be eJlabiiJiicL Thefe word? 
 feem to, be (.uotcd from the Law of our Saviour, Jthi- 18. i6- and not from the Law of. 
 
 AhU2 
 
 in the mouth of two or 
 three wiuieffes ftiallevery 
 word be eftablifhed. 
 
 2 I told you before, and 
 foretel you as if I were 
 prefetit the feoond time, 
 and being abfent, now I 
 write tothemwliicli here- 
 tofore have finned, and to 
 all other, that if I come 
 again I will not fpare : 
 
 J Since ye feek a proof of 
 Chriil f leaking in me, 
 
 2. 
 
 ^^ 
 
5<^ II CORINTHIANS. 
 
 ^:^^ PAKAPHKASE. TEXT. 
 
 my Miifion, and of what I deliver, that it is "'h'fi> to youvvard is not 
 
 didated by Chnll fpeaking m me, who mull ^^^^^ "^"^ ^^ ""^'"J^ '" 
 
 be acknowledged not to be weak to you-wai"d, For though he was cru- 
 
 but has given luiEcient marks of his Power a- ^'^f ,^.'^'°"s'i veaknefs, 
 
 ,, ° ,, , ,,._._. , yet he hveth by the power 
 
 -\- monglt you. l-Or though his CrUClhXlOn and of God : for we alfo are 
 
 Death were with appearance (^d) of Weaknefs, '■'^'^^^ »" '^'n. tiut we (haU 
 yet he hveth with the Manifeftation (^ of the i7:f God lowarVj^r"" 
 Power ot God appearing in my punilliing you. 
 
 NOTES. 
 
 Mofcs in DcutciOKomy, ijot only becaufe the words are tlie fame with ihofe in St. AUtthcw, 
 but from tlie likenefs of the Cafe. In Laitcronomy the Rnle given concerns only Judicial 
 Trials: In St. Matthew it is a Rule given for the management of Perfwafion ufed for the 
 reclaiming an Offender, by fair irteans, before coming to the utmoff extremity, which is the 
 tafe of St. Paul here : In Dertterojiomy the Judge was to hear the Witneffes, Deut. 17. 6. & 
 19. 15. In S;. Matt/}en> thu Party was to hear the Witneffes, Mat. 18. 17. which was alfoths 
 cafe of St. Paul here •, the Witneffes which he means that ne made ufe of to perfwade tliem 
 being his two Epiftles. ■ That by Witneffes he means his two Epiflles, is plain from his way 
 of exprefling himfelf i>ere, whcrt: he carefully lets down his telling them twice, (viz..) be- 
 fore in his former Epilile, ch. 4. 19. and now x fecond time in his fecond Epillle ; and alfo 
 by thefe words rJj ■wfaJc to <5\vn^v, Js if I were frefent with you a fecond time. By our Sa- 
 viour's Rule the offended Perfon was to go twice to the Offender; and therefore St. P.itu 
 fays, as if I ruere with yoti a fecond time, counting liis Letters as two perfonal Appii- 
 catious to them, as our Saviour direfted fhould be done before coming to rougher means. 
 Some take the Witneffes to be the three Meffengers by whom his firll EpifHe is fuppofed to 
 be feat. But this would not be according to the Metiiod prefcribed by our Saviour in tlie 
 place from which St. Paul takes the words he ufes ; for there were no Witneffes to be made 
 ufe of in the firll Application j neither, if thofe had been the Witneffes meairt, would there 
 have been any need for St. Paul fo carefully and expreily to have fet down af vetfciii ri JVuti- 
 ^f, as if frefent a fecond time, words which in that cafe would be (iij;eifiuous. Bchdes thofe 
 three ]s\ci\ are no where mentioned to have been fent by iiim to perfwade them, nor the 
 Corinthians rei.juired to hear them, or reproved for not having done it : And laltly, they 
 could not be better Witneffes of St. Pj(;/'j Endeavours twice to gain the Corinthians by fair 
 means, before he proceeded to Severity, than the Epilllcs thenffelves. 
 
 4 {d) 'E§ d^vti^, through Weakvefs, In. Awtiinaf 0ii, by the Power of God, I have ren- 
 ier'd with Appearance of Weaknefs, and with the Manifeflalion of the Power of God, which I 
 think the Senfe of the place, and the Stile of the Apoltle will jui.ific. St. Paul fometimes 
 ufes the Greek Prepofitions in a larger Senfe than that Tonj^uc ordiiurily allows. Farther it 
 is evident, that 'e$ joyn'd to a' 9* vndf, has not a cafual fignificuiion, and therefore in the 
 Antitliefjs m< fuyiafiut flsi', it cannot be taken cafu.iUy. And it is ulual for St. Pan! in fucli 
 cafes to contiime the lame word, though it happens lomeiiii.to feemingly to carry the fenl'e 
 another way. In ihort, the meaning of the place is this ; ''Though Clirilt in iiis crucifixion 
 •' appeared weak and defpicable, ytt he now lives to ffiew the Power of God in tlie Miracles 
 " and mighty Works which he does : So I, though 1 by my -Suiioiings and Infirmities appe.ir 
 " weak and contemptible, yet lliall I live to fhew the Power of God in puuilhing you mi- 
 '• t-iculouily. 
 
 You 
 
II CORINTHIJNS. 
 
 TEXT ' FAKAPHRASE. 
 
 57 
 
 An.Ch.^T. 
 Jycronis ^. 
 
 You examine me whether I can by any miracu- S- 
 lous Operation give a proof that Chrift is in me. 
 Pray examine your felves whether you be in the 
 Faith ; make a trial upon your lelves, whether 
 you your felves arc not fomewhat deftitute of 
 Proofs (<>) ; orare you fo little acquainted with 
 your felves, as not to know whether Chrift be in 
 you ? But if you do^not know your felves whe- 6, 
 thdr you can give Proofs or no, yet I hope you 
 fhall know that I am not unable to give 
 Proofs (f) of Chrill in me. But T pray to God y. 
 that you imy do no Evil, williing not for an 
 Opportunity to fhew my Proofs (e) ; but that 
 you doing what is right, I may be as if I had 
 no Proofs (f), no fupernatural Power; For 8. 
 though I have the Power of puniflnng fuperna- 
 turally, I cannot fhew this Power upon any of 
 you,, unlefs it be that you arc Offenders, and 
 your Punifhment be for the advantage of the 
 Gofpel. I am therefore glad when lam weak, 9. 
 and can Lnflift no Punifhment upon you, and 
 you are fo ftrong, /. e. clear of Faults, that ye 
 cannot be touched. For all the Power I have 
 is only for promoting the Truth of the Gofpel ; 
 whoever afe faithful and obedient to that, I can 
 do nothing to, I cannot make Examples of 
 them, by all the extraordinary Power I have, 
 if I would. Nay, this alfo I wifh, even your 
 Perfedion. Thefe things therefore I write to i o. 
 
 NOTES. 
 
 5» (>, 7- (0 'AA'wiii/, tranflatei here, ^cfr#>tfi/»i,: 'tis "pain, in thefe three Veifes, hasro 
 fueh ligDJtication, Rejirobation bting very remote from the Argument the Apoflle is here 
 upon : But the word aA'wfM; is liere ufed for one that cannot give proof of Chrill being in 
 him : one that is deftitute of a fupernatural Power ; fur thus ftands St. PiJu/'s Dilcourlc, 
 ver. 5. Imi lAxiHxi' ^wTVin, to. 6. yyeinSt 0-ntK A^mixti ift^. Since you feek ti Pi oof, youJhiU 
 know that J am not dcftitutcof apioof. 
 
 5 Examine your felves, 
 wlietlier ye be in the 
 faitli , prove your own 
 felves; know ye not your 
 own felves, how tiiat Je- 
 fus Chrill is in you, ex- 
 cejit ye be reprobates ? 
 
 6 But I trukV that ye fliall 
 know that we are not re- 
 probates. 
 
 7 Now I pray to God that 
 ye do no evil ; not that we 
 ftiould appear approved, 
 but that ye fliould do that 
 which is honeil, though 
 we be as reprobates. 
 
 3 For we can do nothing 
 .igainlt the trutli, but for 
 the truth. 
 
 P For w« ate glad when 
 we are weak, and ye are 
 Ihonfj: and this alfo we 
 wifli, tven yout peifeiti- 
 
 011. 
 
 10 Therefore I write thtle 
 things being abfent, leit 
 being prefent I {hould ufe 
 fharpnefs , according to 
 
 H 
 
 you 
 
58 
 
 Jn.a.<y-;. 
 Ncrovis ^ . 
 
 II CORINTHIANS. 
 
 FAKAFHKASE, 
 
 TEXT. 
 
 the 
 
 you, being abfent, that when I come I may not ^'^^ , P°Y* ''''^''^^' 
 
 ufe Severity, according to the Power which the d,ficatiou,^ ali'd norto°de- 
 
 J^ord hath given me for Edification, not for iirudion. 
 Deftrudion. 
 
 iii 
 
 12. 
 
 I?- 
 
 14. 
 
 SECT. V. 
 
 CHAP. XIII. II-— 15. 
 CONCLVSION. 
 
 Finally, Brethren, farewell. Bring your 
 felvesinto one well united, firm, unjarring 
 Society (f). Be of good comfort •, be of one 
 mind ; live in peace, and the God of Love and 
 Peace (hall be with you : Salute one another 
 with a holy kifs : All the Saints falute you. The 
 Grace of our Lord Jefus Chrift, and the Love 
 of God, and the Communion of the Holy Ghoft 
 be with you all. Amen. .. , -.j. . . . 
 
 ot sd 3cfini;j 
 
 NO 
 
 
 Vi :'J 
 
 Finally, brethren, fare- n 
 well : be perfert, be of 
 good comfort, be of one 
 mind, live in peace ; and 
 the God of love and peace 
 (hall be with you. 
 
 Greet one another with u 
 an holy kifs. 
 
 All the faints falute ij 
 you. 
 
 The grace of our Lord i^ 
 Jefus Clirifl, and the love 
 of God, and the commu- 
 nion of the holy Gholl, be 
 with you all. Amen. 
 
 r'l: 
 
 II (f) The fame that he exhorts them toia the beginning of the firft Epiille, ch. 
 
 sr»-. 10. 
 
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PARAPHRASE 
 
 AND 
 
 NOTES 
 
 O N T H E 
 
 Epiftle of St. Paul 
 
 TO THE 
 
 ROMANS. 
 
 LONDON, 
 
 Printed for Awnjham and 'John Churchill, at 
 
 the Black Swan in Pater-nqfter-Row, 1 707. 
 
f^li ^'' 
 
 
 (. i 
 
THE 
 
 Epiftle of St. Paul 
 
 TO THE 
 
 ROMANS- 
 
 STNOPSIS. 
 
 BEfore we take into Confideration tlie Epiftle to the Romans ^.^"^^ ^_ 
 in particular, it may not be amifs to premife, That the ,,o jEra: 
 miraculous Birth, Life, Death, Refurredion and Afcenfi- ''«'£• s7- 
 on of our Lord Jefus Chrift, were all Events that came to '^J^^!^^ 
 pafs within the Confines of Judea ; And that the ancient Writings 
 of the Jewifh Nation, allowed by the Chriftians to be of Divine 
 Original, were appealed to as witnefling the Truth of his MilTion 
 and Dodrine, whereby it was manifeft that the Jews were the De- 
 pofitaries of the Proofs of the Chriftian Religion. This could not 
 choofe but give the Jews, who were owned to be the People of God, 
 even in the days of our Saviour, a great Authority among the Con- 
 vert Gentiles, who knew nothing of the Meffias they were to bc- 
 Ueve in, but what they derived from that Nation, out of which he 
 and his Dodrine fprung. Nor did the Jews fail to make ufe of this 
 Advantage feveral ways, to the Difturbance of the Gentiles that 
 imbraced Chriftianity. The Jews, even thofe of them that rcceii- 
 ved the Gofpcl, were for the moft part fo devoted to the Law of 
 Mojes And their ancient Rites, that they could by no means bring 
 ,'. •• A 2 them- 
 
4 ROMAN S. 
 
 yfc.ct.<;7.t:hemrelves to think that they were to be laid afide. They were 
 Ci^A^ every where ftiff and zealous for them, and contended that they 
 were necelFary to be obferved even by Chrlftians, by all that pre- 
 tended to be the People of God, and hoped to be accepted by him. 
 This gave no fmall Trouble to the newly converted Gentiles, and 
 was a great Prejudice to the Gofpel, and therefore we find it com- 
 plain'd of in more Places than one • I'ld. Jcis 15. i. 2 Cor. 11. ^» 
 Gal. 2. 4. & 5. 1,10, 12. Phil. ^. 2. Col. 2. 4, 8^,' 16. lit. I. 10,, 1 1, 
 14, &c. This Remark may ferve to give hght not only to- this 
 Epiftle to the Komtins^ but to feveral other of St. Pxul\ Epiitles writ- 
 ten to the Churches of converted Gentiles. 
 
 As to this Epilfle to the Romans^ the Apoftle's principal Aim in it 
 feems to be to perfwade them to a lieady Perfeverance in the Pro- 
 feffion of ChriiHanity, by convincing them that God is the God of 
 the Gentiles as well as tlie Jews j and that now under die Gofpel 
 there is no Difference between Jew and Gentile. This he does fe- 
 veral ways. 
 
 1. By Ihewing that though the Gentiles were very finful, yet the 
 ~ Jews, who had the Law, kept it not, and fo could not upon account 
 
 of their having the Law (which being broken, aggravated their 
 Faults, and made them as far from righteous as the Gentiles them- 
 felves) have a Title to exclude the Gentiles from being the People 
 of God under the Gofpel. 
 
 2. That y^/AzA^w was the Father of all that believe, as well Un- 
 circumcifed as Circumcifed; fo that thole that walk in the Ifeps of 
 "Ave Faith of Jbr^xham, though uncu'cumcifed, are the Seed to which 
 the Promife is made, and fhall receive the Blefling. aidilw ; 
 
 J. I'hat it was the Purpofe of God from the Beginning,' to- take 
 &<& Gentiles to be his People under the Meflias, m the place of the 
 Jews, who had been fo till that time, but were then nationally re- 
 »ecf ed, becaufe they nationally rcjeded the Melfias, whom he fent 
 to them to be their King and Deliverer, but was received by but a 
 very fmall Number of them, which Remnant was received into 
 the Kingdom of Chrilf , and fo continued to be his People with the 
 converted Gentiles, who all together made now the Church and 
 People of God. 
 
 4. That the Jewifh Nation had no Reafon to complain of any 
 Unrighieoufnels in God, or Hardfhip from him in their being call 
 off for tlieir Unbelief, lince they had been warned of it, and they 
 might find it tiireatned in their ancient Prophets. JBefides the rai- 
 ding 
 
'R M A N S. 5 
 
 fing or deprefling of any Nation is the Prerogative of God's Save- ^"-t-Z-.s?. 
 reignty. Prefervation in the Land that God has given them being J^*^' 
 not the Right of any one Race of Men above another. And God 
 might, when he thought fit, reject the Nation of the Jews by tlie 
 fame Sovereignty whereby he at firft chofe tlie Pofterity of ^'Jxcob 
 to be his People, palfing by other Nations, even fuch as defcended 
 from Abraham and IJ'aac : But yet he tells them, that at ialf they 
 fhall be rellored again. 
 
 Befides the AiTurance he labours to give the Roma/is, that they 
 are by Faith in Jefus Chriif the People of God, without Circumci- 
 fion or other Obfervances of the Jews, whatever they may fay, 
 which is the main drift of this Epiftle, it is farther remarkable, 
 that this Epiftle being writ to a Church of Gentiles in the Metro- 
 polis of the Roman Empire, but not pknted by St. Pa»l himfelf^ 
 he as Apoftle of the Gentiles, out of tare that they fliould rightly 
 underftand the Gofpel, has woven into his Difcourfe the chief Do- 
 Qrines of it, and given them a comprelienfive view of God's deal-, 
 ing with Mankind, from firJf to lall, in reference to eternal Life. 
 The principal Heads whereof are thefe. 
 
 That by Adam's TranfgrefTion Sin enter'd into the World, and 
 Death by Sin, and fo Death reigned over all Men from Jdam to 
 Mofes. 
 
 That by Mofes God gave the Cliildrenof Ifrael (who were his.. 
 People, i.e. owned liim for their God, and kept themfelves free 
 from the Idolatry and Revolt ot the Heathen World) a Law, which 
 if they obey'd, they fhould have Life thereby, /. e. attain to \m- 
 morial Life, which had been loft by ^i^ir;«'sTranfgre(Iion. 
 
 That though this Law which was righteous, )uit and good, were 
 ordamed to Life, yet not being able to give Strength to perform 
 what It could not but require, it failed by reafon ot the Weaknefs 
 of humane Nature to help Men to Life. So that though the Ifrae- 
 Uteshad Statutes, which if a Man did he fliould live in them; yet 
 they all tranfgrefled, andattain'd not to Righteoufnefs and Life by 
 the Deeds of the Law. 
 
 That therefore there was no way to Life left to thofe under the 
 Law, but by the Righteoufnefs of Faith in Jefus Chrift, by which 
 Faith alone they were that Seed of Jbrahamy to whom the BleiTing 
 was promis'd. 
 
 This was the State of the Ifraelrtes. 
 As to the Gentile World he tells them ; 
 
 Thit 
 
6 RO M A N S. 
 
 v?row^' ■^'^'^'' '^^lo^c.^^ God made himfclf known to them by-legible Cha- 
 's.I^^^^" rafters of his" Being and Power vifible in the Works of the Creati- 
 on, yet they gloiiHed him not, nor were thankful to him : they 
 did not own nor worfliip the one only true invifible God, the Crea- 
 tor of all things, but revolted from him, to Gods fet up by them- 
 felves in their own vain Imaginations, and worfliipped Stocks and 
 "Stones, the corruptible Images of corruptible things. 
 
 Tiiat they having thus calt otT their Allegiance to him their pro- 
 per Lord, and revolted to other Gods, God therefore cail them off, 
 and gave them up to vile Affeftions, and to the Conduct of their 
 own darkened Hearts, which led them unto all forts of Vices. 
 
 That both Jews and Gentiles being thus all under Sin, and co- 
 ming fliort of the Glory of God : God by fending his Son Jefus 
 Chnll, fliews himfelf to be the God both of Jews and Gentiles, 
 (ince he juftiHeth the Circumcifion by Faith, and the Uncircumcifi- 
 on through Faith, fo that all that believe are freely juftified by his 
 Grace. 
 
 That though Juftification unto Eternal Life be only by Grace, 
 through Faith in Jefus Chrift, yet we are to the utmoil of our 
 Power fincercly to endeavour after Righteoufnefs, and from our 
 Hearts obey the Precepts of the Gofpel, whereby we become the 
 Servants of God, for his Servants we are whom we obey, whither 
 of Sin unto Death, or of Obedience unto Righteoufnefs. 
 
 I'hefe are but fome of the more general and comprehenfive Heads 
 of the Chrillian Doftrine, to be found in this Epiftle. The De- 
 fign of a Synoplis will not permit me to defcend more minutely to 
 Particulars. But this let me fay, that he that would have an en- 
 larged view of true Chriftianity, will do well to ftudy this Epi- 
 iHe. 
 
 Several Exhortations fuited to the State that the Chriftians of 
 Rome were then in, make up the latter part of the Epiftle. 
 
 Tliis Epiftle was writ from Corinth the Year of our Lord, ac- 
 cordmg to the common Account, 57, the Third Year of 
 Nero^ a little after the Second Epiftle to the Corinthians, 
 
 SECT. 
 
ROMANS. 
 SECT. I. 
 
 CHAP. I. I-— 15. 
 
 CONTENTS. 
 iNTRODVCTWNy with his Profeflion of a Defire to fee them. 
 
 Nirovit ^. 
 
 TEXT. 
 
 4 O AUL a fervant of Je- 
 X fus Chrift, called to 
 be an apoftte, fepa rated 
 unto the gofpel of God, 
 
 1 (Which he had promi- 
 fed afore by his prophets 
 in the holy fcriptures) 
 
 5 Concerning his fon Je- 
 fus Ch rift our Lord.which 
 was made of the feed of 
 David according to the 
 flefli, 
 
 ^ And declared to be the 
 Son of God with power, 
 according to the fpirit of 
 holinefs, by the refurre- 
 ftion from the dead .- 
 
 FARAPHKASE. 
 
 PJVL a Servant of Jefus ChrilTr, called (^) 
 to be an Apoftle, feparated (J?) to the 
 Preaching of the Gofpel of God (which he had 
 heretofore promifed by his Prophets in the Ho- 
 ly Scriptures) concerning his Son Jefus Chrill 
 our Lord, who according to the Flefh, /. e. 
 as to the Body which he took in the Womb of 
 the blelTed Virgin his Mother, was of the Po- 
 fterity and Linage of David (f), according to 
 the Spirit of Holinefs (^, i. e. as to that more 
 pure and fpiritual part, which in him over-ruled 
 all, and kept even his frail FleHi holy and fpot- 
 lefs from the leaft taint of Sin (e), and was of 
 another Extraction with moft mighty Power (f) 
 
 NOTES. 
 
 2. 
 
 I (a) Culled. The manner of his being called, fee J3s VK. i— « — ii- 
 {h) Separaierl, vid. Jds 13.2. 
 
 3 {c) Of David, and lo would have been regifler'd of the Hoiife and Linage of lO.jtJi, 
 as both his Mother and reputed Father were, if there had been another Tax in liis days, 
 Vid. Luke Q^. 4. Mat. ij. jj. 
 
 4 {d) According to the Spirit of Holinefs, is here manifeftly oppofed to, according to the 
 Flefh, in the foregoing Verfe, and fo muil mean that more pure and lpiritual,part in iiim, 
 which by divine Extraftion he had immediately from God, unlels tins be lo unJerllood, 
 the Antithefisis]»ft. 
 
 {e\ See Paraphrafe, Chap. 8. 3, 
 
 (}) 'Ef Jlwu'iJitt, with Power : He that will read in the Oiiginal what St. Pntil fay.s, tfh. 
 1. 19, 10. of the Power which God exerted in raifing Chrill from the dead, will hardly 
 avoid thinking tliat he tiiete fees St. Paul labouring for Words to exp*ref«i,|iie Greatnels of 
 
 It. 
 
 V- 
 
 ;ii'y^jui. 
 
 declared 
 
ROMANS. 
 
 A'i.Ch.e,f. 
 
 6. 
 
 S. 
 
 n. 
 
 ID. 
 
 JI 
 
 PARAPHRASE. 
 
 declared foj to be the Son of God by his Re- 
 lurreclion From the dead, by whom I have 
 received Favour, and the Office of an Apo- 
 ftle, for the bringing of tlie Gentiles every 
 where to the Obedience of Faith, which I 
 preach in his Name ; of which Number, /. e. 
 Gentiles that I am fent to preach to, are ye 
 who are already called, (A) and become Chri- 
 ftians, to all the Beloved of God (/), and called 
 to be Saints, who are in Rome, Favour and 
 Peace be to you from God our Father. 
 
 In the firlf place I thank my God through 
 Jcilis Clirilt for you all, that your Faith is fpo- 
 kcn of througliout the whole World. For God 
 is my Witnefs whom I fervc with the whole 
 bent of my Mmd in preachmg the Gofpel of 
 his Son, that without ceafmg 1 conflantly make 
 mention of you in my Prayers, requell:ing (if 
 it be God's Will, that I may now at length, if 
 polTible, have a good Opportunity) to come 
 unto you. For 1 long to fee you, that I may 
 communicate to you fome fpiritual Gift (i-) for 
 your HrtaMiflim'ent (/) in the Faith, that 
 
 is 
 
 NOTES. 
 
 TEXT. 
 
 i 
 
 By whom we have re- 
 ■ceived grace and apoHle- 
 \]u\\ for obtdit-'iice to the 
 fiiili among all nations 
 for his name : 
 
 Among whom are ye 5 
 alfo the called of Jefus 
 Chrifl. 
 
 To all that be in Rome, _ 
 beloved of God, called to 
 be faints : lirace to you, 
 and peace from God our 
 Father, and the Lord Je- 
 fus Chrilt. 
 
 Firll, 1 thank my God g 
 throut^h Jefus Chrill for 
 you all, that your faith is 
 fpoken of throughout the 
 whole world. 
 
 For God is my witnefs, p 
 whom I lerve with my 
 ipint in tlie gofpel of liis 
 Sen, that without ceafing 
 I make mention of you 
 always in my prayers, 
 
 Making requeil (if by 10 
 any means now at length 
 1 might have a profpe- 
 rous journey by the will 
 of God) to come untp 
 you. 
 
 For I long to fee you, 1 1 
 that I may impart unto 
 you fome fpiritual gift, 
 
 (S) Dcd.neii does not exa<n:ly anfwer the word in the Original, nor is it perhaps eafie to 
 find a word in Englifh that perfeftly anfwers av^trQ' in the Senfe the ApoAle ufes it 
 here, opi^s/j' lignifies properly to bound, terminate, or circumfcribe, by which Terminati- 
 on the Figure of things lenfible is made, and they are known to be of this or that Race, and 
 are diitinguiflicd from others. Thus St. Paul takes ChrilVs Refurrertion from the Dead, 
 •and his entiing into Immortality, to be the moil eminent and charafteriftical Mark, where- 
 by Chrift is certainly known, and as it were determined to be the Sou of God. 
 
 7 (/j) To take the Thread of St. P.iKy's Words here right, all from the word Lord in the 
 middle of la. 5. to the beginning of this 7//;, niuft be read as a Parenthefis. 
 
 6 & 7 (i) Called of 'Jefus Chriji \ called to be Saints; beloved of God; are but different 
 Expredionsfor Profeffors of Chrillianity. 
 
 II (k) Spiritual Gift. If any one deiire to know more particularly the fpiritual Gift?, 
 he may read 1 Cor. ii. 
 
 (I) EJlahlijlment. The Jews were the "Worfhippers of the true God, and had been for 
 ■Snany Ages his People, this could not be denied by the Chriftians. Whereupon they 
 
 were 
 
^ROMANS. 
 
 TEXT. FAKATHKASE. 
 
 An.Ck.<,j. 
 N'eroms 3. 
 
 M 
 
 to the end you may be e- 
 ftabliftied ; 
 
 That is, that I may be 
 comforted together with 
 you, by the mutual faith 
 both of youaud me. 
 
 Now I would not have 
 you ignorant, brethren, 
 that oftentimes I purpofed 
 to come unto you (but was 
 let hitherto) that I might 
 have feme fruit among 
 you alfo, even as among 
 other Gentiles. 
 
 ix I am debter both to 
 the Greeks, and to the 
 barbarians, both to the 
 wife, and to the unwife. 
 
 1 5 So, as much as in me is, 
 I am ready to preach the 
 gofpel to you that are at 
 Rome alfo. 
 
 is (m\ that when I am among you, I may be 
 comforted together with you, both with your 
 Faith and my own. This I think fit you (hould 
 know. Brethren, that I often purpoled to come 
 unto you, that I may have fome Fruit of my 
 Minillry among you alfo, even as among other 
 Gentiles. I owe what Service I can do to the 
 Gentiles of all kinds, whether Greeks or Bar- 
 barians, to both die more knowing and civili- 
 zed, and the uncultivated and ignorant, fo that 
 as much as in me lies, I am ready to preach the 
 Golpel to you alfo who arc at Rome. 
 
 NOTES. 
 
 •were very apt to perfwade the convert Gentiles, that the Meflias was promifed, and fent 
 to the Jewilh Nation alone, and that the Gentiles could claim or have no benetit by him ; 
 or if they were to receive any benefit by the MelFias, they were yet bound to obferve the 
 Law of Mofes, which was the way of Worfhip which God had prefcribed to his People. 
 This in feveral places very much fhook the Gentile Converts. St. Paul makes it (as we 
 have already obferved) his bufmefs in this Epiftle, to prove that the Meflias was intended 
 for the Gentiles as much as for the Jews, and that to make any one Partaker of the Bene- 
 fits and Privileges of the Gofp«l, there was nothing more required but to believe and obey 
 it : And accordingly here in the entrance of the Epiftle, he wifhes to come to Rome, that 
 by imparting fome miraculous Gifts of the Holy Ghoft to them, they might be eftabliflied 
 in the true Notion of Chriftianity againft all Attempts of the Jews, who would either ex- 
 clude them fron the Privileges of it, or bring them under the Law of Mofcs. So where 
 St. Paul expreffes his Care that the Colojiam fhould be cjljl'lified in the faith, Col. 1. 7. 
 It is vifible by the Context that what he oppofed was Judaifm. 
 
 li (ill) That is, St. Piiul in the former Verfe had I'ajd that he defired to come amongft 
 them to eltablifh them ; in thefe words, That is, he explains, or as it were recals what he 
 had faid, that he might not feem to think them not lufiiciently inftrufted or ellablifhed in 
 the Faith, and therefore turns the end of hi., coming to them, to their mutual lejoycing 
 >n one mothers Faith, when he and they came to fee and know one another. 
 
 IJ' 
 
 14. 
 
 ^5- 
 
 B 
 
 SECT. 
 
 '1.. ) 
 
J-.CI.-i7. 
 
 TO ROMANS. 
 
 SECT. II. 
 
 CHAP. I. \6 IT. 29. 
 
 C N r E N T S. 
 
 ST. Paul in this ScQion flicws, tliat the Jews exclude themfelves 
 from being t!ic People of God under tlie Gofpel, by the fame 
 Reafon tJiat they would have the Gentiles excluded. 
 • It cannot he fufficiently admired how skilfully, to avoid offend- 
 ing thofe of his own Nation, St. Paul here enters into an Argument 
 fo unpleafing to the jews as this of perfwading them, that the Gen- 
 tiles had as good a I'ltle to be taken in to be the People of God un- 
 der the Meffias, as they themfelves, which is the main Defign of 
 this Epiftle. 
 
 In this latter Part of the firfi: Chapter, he gives a Defcription of 
 the Gentile World in very black Colours, but very adroitly inter- 
 weaves fuch an Apology for them, in refpe£l of the Jews, as was 
 ilalficient to. beat that alTuming Nation out of all their Pretences to 
 a Riglit to continue to be alone the People of God, with an Exclti- 
 fion of the Gentiles. This may be feen if one carefiilly attends to 
 the Particulars that he mentions relating to the Jews and Gentiles, 
 and obferves how what he fays of the Jews in the fecond Chapter, 
 anfwers to what he had charged on the Gentiles in the firft. For 
 there isafecretComparifon of them one with another runs through 
 thefe two Chapters, which as foon as it comes to be minded, gives, 
 fuch a Light and Luiire to St. PauPs Difcourfe, that one cannot but 
 admire the skilful turn of it ; and look on it as the moft foft, the 
 moft beautiful, and moft prefling Argumentation that one fhall any 
 where meet with altogether : lince it leaves the Jews nothing to 
 fay for themfelves, why they fhould have the Privilege continued 
 to them under the Gofpel, ot being alone the People of God. All 
 the things they Hood upon, and boaited in, giving them no Prefe- 
 rence in this refpedl to the Gentiles ; nor any ground to judge them 
 to be uncapable or unworthy to be their Fellow-Subjefts in the 
 Kingdom of the Meflias. Tliis is what he fays, fpeaking of them 
 nationally. But as to eyery ones perfonal Concerns in a future 
 State, he affures them, both Jews and Gentiles, that the Unrigh- 
 teous 
 
ROMANS. II 
 
 teous of both Nations, whither admitted or not into the v\C\h\Q ^['C^-^i 
 Communion of the People of God, are liable to Condemnation. ^^^IJ^ 
 Thofe who have finned without Law, fhall perifh without Law ; 
 and thofe who have finned in the Law, Ihall be judged, i. e. con- 
 demned by the Law. 
 
 Perhaps fome Readers will not think it fiipcrfluous, if I give a 
 fhort Draught of St. PauPs Management of himfelf here, for allay- 
 ing the Sowernefs of the Jews againft the Gentiles, and their Of- 
 fence at the Gofpel for allowing any of them place among the Peo- 
 ple of God under the Meflias. 
 
 After he had declared that the Gofpel is the Power of God unto 
 Salvation to thofe who believe, to the Jew firft, and alfo to the 
 Gentile, and that the way of this Salvation is revealed to be by 
 the Righteoufnefs of God, which is by Faith : he tells them, that 
 the Wrath of God is alfo now revealed againll all Atheifm, Poly- 
 theifm. Idolatry and Vice whatfoeverol Men, holding the Truth 
 in Unrighteoufnefs, becaufe they might come to the Knowledge of 
 the true God, by the vifible Works of the Creation, (o that the 
 Gentiles were without Excufe for turning from the true God to 
 Idolatry, and the Worfhip of falfe Gods, whereby their Hearts 
 were darkened ; fo that they were without God in the World. 
 Wherefore God gave them up to vile Affections, and all manner of 
 Vices, in which State, though by the Light of Nature they know 
 what was right, yet underftanding not that fuch things were wor- 
 thy of Death, they not only do them themfelves, but abllaining 
 from Cenfure, live fairly, and in Fellowfhip with thofe. that do 
 them. Whereupon he tells the Jews, that they are more inexcu- 
 fable than the Heathen, in that they judge, abhor, and have in 
 Averfation the Gentiles for what they themfelves do with greater 
 Provocation. Their Cenfure and Judgment in the Cafe is unjull 
 and wrong : But the Judgment of God is always right and julf, 
 which will certainly overtake thofe who judge others for the fame 
 things they do themfelves ; and do not conlider that God's For- 
 bearance to them ought to bring them to Repentance. For God 
 will render to every one according to his Deeds ; to thofe that in 
 Meeknefs and Patience continue in well-doing, cverlalling Life ; 
 but to thofe who are cenforious, proud and contentious, and will 
 not obey the Gofpel, Condemnation and Wrath at the day of 
 Judgment, whether they be Jews or Gentiles : For God puts no 
 £>iftierence between thean. Thou that art a Jew boafteft that God 
 - ' -•■^•" B 2 is 
 
12 
 
 R M A N S. 
 
 it 
 
 A>t.a;.<,T.\^ thy God ; that he lias enlighcen'd thee by the Law, that he Iiim-" 
 J!!^^^'felf gave thee from Heaven, and hath by that immediate Revelatiorf 
 taught thee wliat things are excellent and tend to Life, and what 
 are evil and have Death annexed to them. If therefore thou tranf- 
 grelTeft, dolt not thou more dilhonour God and provoke him, than 
 a poor Heathen that knows not God, nor that the things he doth 
 deferve Death, which is their Reward ? Shall not he, if by the 
 Light of Nature he do what is conformable to the revealed Law 
 of God, judge thee who haft received that Law from God by Re- 
 velation, and breakeft it? Shall not this rather than Circu ncifion 
 make him an Ifraelite ? For he is not a Jew, /. e. one of God's Peo- 
 ple, who is one outwardly by Circumcifion of the Flefh, but he 
 that is one inwardly by the Circumcifion of the Heart. 
 
 1^. 
 
 J7- 
 
 FAKAFHKASE. 
 
 FORI am not afliam'd to preach the Go- 
 fpel of Chriil, even at Rome it felf, that 
 Miftrefs of the World : For whatever it may 
 be thought of there («) by that vain and haugh- 
 ty People, it is that wherein God exerts him- 
 felf, and fhews his Power (o) for the Salvation 
 of thofe who believe, of the Jews in the firlf (f) 
 place, and alfo of the Gentiles. For therein is 
 the Righteoufnefs (^) which is of the Free 
 Grace of God through Jefus Chrift revealed to 
 be wholly by Faith (r), as it is written, The 
 
 NOTES, 
 
 TEXT. 
 
 FO R I am not afha- 1* 
 med of the gofpel of 
 Uluiil : for it is the power 
 of God uato falvation, to 
 every one that believeth, 
 to the Jew firlt, and alfo 
 to the Greek. 
 
 For therein is therigh- 17 
 teoufnefs of God revealed 
 from faith to faith ; as it 
 is written, The juft fliaVl 
 live by faith. 
 
 i6 (n) Vid. vet. 2Z. & i Cor. I. zi. 
 
 (0) Vid. Eph. I. 19. 
 
 (f) -f "■/> ^^^<= J^ws ^^^^ ^'^^ ^'^ Offers of the Gofpel, and were always confider'd as 
 thofe who were firft regarded in it. Vid. Luke 14. 47. Mat. 10. 6. & i J. 14. JSs 15. 45. 
 & 17.1. 
 
 17 (0) Aii0i3iuv» StB, The Rightcoufnefi of Goi, called fo, becaufe it is» RighteoufneCs 
 
 of his Contrivance, and his Bellowing. It u God that jujlifiethy Ch. 3. 11 24, z6, jo. 
 
 & 8. ? ;. Of which St. Pml fpeaks thus, Phil. 3. 9. I^ot having mine own Righteoufnefs which 
 IS of the Law, but that which is through the Faith of Chrifl, the Rightcoufnefi which is of God 
 ay Faith. 
 
 (r) From Faith to Faith. The Defign of St. Paul here being to fliew, that neither Jaws 
 jnot Gentiles could by Works attain to Righteoufnefs, ;'. ;. fuch a petfe^ and compleat O- 
 bedience whereby they could be junilied, which he ulls their owo Righteoufnefs, ch.io.i: 
 
 He 
 
TEXT. 
 
 l8 For the wrath of God 
 is revealed from heaven 
 againU all ungodlinefs, 
 and unrighteoufnefs of 
 men, who hold the truth 
 in unrighteoufnefs. 
 
 lo BecauCe that which 
 may be knowu of God, 
 is inanifeil in them ; for 
 God hath fhewed it unto 
 them. 
 
 RO M J N S. 
 
 FARAPHKASE. 
 
 '3 
 
 Jufi Jhall live by Faith. And 'tis no more than 
 need that the Gofpel, wherein the Righteouf- 
 nefs of God by Faith in Jefus Chnft is revealed, 
 fhould be preach'd to you Gentiles, fincc the 
 Wrath of God is now revealed {s) from Heaven 
 by Jefus Chrift, againft all Ungodlinefs (/) and 
 Unrighteoufnefs of Men («), who live not up 
 to the Light that God has given them (iv). Be- 
 caufe God in a clear Manifeltation of himfelf 
 amongft them, has laid before them ever fincc 
 the Creation of the World, his Divnie Nature 
 
 NOTES, 
 
 He here tells them, that in the Gofpel the Righteoufntfs of Qnil, i. e, the Righteoufnefs ol 
 which he is the Author, and which he accepts in the way of his own Appointment, is ic- 
 vealed from Faith to Faith, i.e. to be all through, fiom one end to the other, founded in 
 Saith. If this be not the Senfe of this Phrafe here, it will be hard to make the following 
 words, M it is mitten, Thejuft Jhali live by Faith, cohere: but thus they have an eafy and 
 natural Connexion, {viz.) whoever are juilified either before, without or under the Law of 
 Mofes, or under the Gofpel, are juilified, not by Works, but by Faith alone. Vid. G.i!, j. 
 II. which clears this Interpretation. Tlie fame Figure of fpeaking St. P.wl ufes in other 
 places to the fame purpofe ; ch. 6. 19. Servants to Iniquity unto Iniquity, i.e. wholly to 
 Iniquity. zCor. 3. 18. From Glory to Glory, i. e. wholly glorious. 
 
 18 (i) Now revealed. Vid. Jfls 17. 30, ji. God 7iorv commandeth all Men every where ./»• 
 repent, becmfe he hath appointed a day in the which he will judge the l^orld in Righteonfnefs by 
 the Man whom he hath ordained. Tnefe Words of St. P.iui to the Athenians give light to 
 ihefe here to the Romans, A Life again after Death, and a day of Judgment wherein 
 Men fhould be all brought to receive Sentence according to what they had done, and be pu- 
 nifhed for their Mifdeeds, was what was before unknown, and was brought to light by the 
 Revelation of the Gofpel from Heaven, z Tim. i. 10, Mi/.i^. 41, Luke 11. 17. Sc Rom. 
 I. 5. he calls the day of Judgment the day of Jf^rath, confonant to his faying here, the 
 Wrath of God is revealed. 
 
 {t) AiiCtiAV, Ungodlinefs, hems to comprehend the Atheifm, Polytheifm and Idolatry 
 of the Heathen World, as d<!\tida,V, Unrighteoufnefs, their other Mifcarriagcs and vitious 
 Lives, according to which they are diilinftly thteatned by Sr. Paul in the following Vetfes. 
 The fame Appropriation of thefe Words I think may be obferved in other Parts of tliis 
 EpilUe. 
 
 (ti) Of Men, i.e. Of all Men, or as in that 17/Z1 of Ms before cited, all Men every 
 where, i. «. all Men of all Nations : Before it was only to the Children of Ifrael that Obe- 
 dience and Tranfgienion were declared and propofcd as Terms of Life and Death. 
 
 (w) Who hold t}>e Tiuth in Umighteoufnefs, i.e. Wlio are not wholly without the Truth, 
 but yet do not follow what they have of it, but live coi;itrary to that Truth they do know, 
 or neglefl to know what they might. This is evident frSni the next Words, and for the 
 fame Reafon of God's Wrath given, ch. t. 8. in ihef- Words, ff7;o do voS obey the Tmth, 
 hit obey Uwighteoufncfi. 
 
 and 
 
 18. 
 
 19. 
 
ROMANS. 
 
 Ar.Ch.c,-',. 
 
 PARAPHRASE. 
 
 2 0. and eternal Power; fo that what is to be 
 known of his invifible Being, might be clear- 
 ly dilcovcred and underftood from the vifible 
 Beauty, Order, and Operations obfervable in 
 the Conllitution and Parts of the Univerfe, by 
 all tiiofe tliat would calt their Regards, and ap- 
 ply their Minds (jc) that way: Infomuch that 
 
 ni, they are utterly without Excufe : For that 
 when the Deity was fo plainly difcovered to 
 them, yet they glorified liim not as was fuita- 
 ble to the Excellency of his Divine Nature : 
 nor did they with due Thankfiilnefs acknow- 
 ledge liim as the Author of theu' Being, and 
 the Giver of all the Good they enjoyed : but 
 following the vain Phanfies of their own vain 
 0) Minds, fet up to themfelves fictitious no 
 Gods, and their foolilh Underllandings were 
 
 22. darkened : Alluming to themfelves the Opini- 
 on and Name (;:;) of being wife, they became 
 
 2j. Fools ; And quitting the incomprehenfible Ma- 
 jefty and Glory of the eternal incorruptible 
 Deity, fet up to themfelves the Images of cor- 
 ruptible Men, Birds, Beafts, and Infeds, as 
 • fit Objefts of their Adoration and Worfhip. 
 
 TEXT, 
 
 Fnr the jiivifiblc things lo 
 of hitn from the creation 
 of the world are clearly 
 feei), being uiideriiood by 
 the tilings that are made, 
 even hia eternal power 
 and Godliead ; fo that 
 they aie without excufe : 
 
 Becaufe that when they 1 1 
 knew God, tliey glorified 
 him not as God, neither 
 were thankful, but be- 
 came vain in their ima- 
 ginations, and their fool- 
 ilh heart was darkened. 
 
 Profeffing themfelves 2 2 
 to be wile, they became 
 fools : 
 
 And changed the glory ij 
 of the uncorruptible God, 
 into an image made like 
 to corruptible man, and 
 t.i bird5, and four foot- 
 ed bealb, and creeping 
 things. 
 
 NOTES. 
 
 ID (x) St. r.ml fays, votfjut* ns^^vti, If they are minded they are feen : The invifible 
 things of God lie within the Reach and Difcovery of Mens Reafon and Underflandings, but 
 yet they mult exercife their Faculties, and imploy their Minds about them. 
 
 zi (y) 'E^rt-m/fifSweBf it ni; J'taKejiCito'if dv-Ttiy, became vain in their Imaginatiovs or Rex- 
 fonijig:. What it is to become vain in the Scripture-Language, one may fee in ihefe words, 
 And : bey followed Vanity, and became vain, and went after the Heathen, and made to tbemfehes 
 molten Images, and worfbipfcd all the Hoft of Heaven, and fcrved Baal, i Kings tj. 15, 16. 
 And accordingly the forfaking of Idolatry, and th« Worfhip of falfe Gods, is called by St. 
 Paul, turning from Vanities to the living God, Arts 14. I J. 
 
 Z2 (;) fidriuvTH Hr*i aoipo), Profcjjtng themfelves to he wife ; Though the Nations of the 
 Heathens generally thought themlelves wife in the Religions they imbraced, yet the Apo- 
 flle here having all along in this and the following Chapter ufed Greeks for Gentiles, he 
 may be thought to have an eye to the Greeks, among whom the Men of Study and Enquiry 
 had affumed to themfelves the name of ft^ti, vift. 
 
 Where- 
 
ROMANS. 
 
 I. Wherefore God alfo 
 gave them up to uiiclean- 
 nefs, through the lulis of 
 their own hearts, to dif- 
 
 ' • honour their owu bodies 
 between themfelves ; 
 
 Whochanged the truth 
 of God into a lie, and 
 woiflui^jiedandferved the 
 creature more than the 
 Creator, who is blefled 
 
 ' for ever. Amen. 
 
 16 For this caufe God 
 gave them up unto vile 
 affeftions: For even tJieir 
 women did change the na- 
 tural ufe iuto that which 
 is againll nature : 
 
 27 And likewife alfo the 
 men, leaving the natural 
 ufe of the woman, burned 
 in their lurt one toward 
 another, men with men 
 working that which is 
 unfeemly, and receiving 
 in themfelves that recom - 
 penfe of their errour 
 which was meet. 
 r. And even as they did 
 not like to retain God in 
 lliek knowledge, God 
 
 FARAFHRASE: 
 
 Wherefore they having forfaken God, he alfo 
 left them to the Lufts of their own Hearts, 
 and that Uncleannefs their darkened Hearts 
 led them into, to difhonour their Bodies among 
 themfelves .- Who fo much debafed themfelves, 
 as to change the true God who made them, 
 for a Lie (d) of their own making, worlhip- 
 ping and ferving the Creature, and things even 
 of a lower Rank than themfelves, more than 
 the Creator, who is God over all, bleffed for 
 evermore, Amen. For this Caufe God gave 
 them up to (hameftil and infamous Lufts and 
 PaiTions : For even their Women did change 
 their natural Ufe into that which is againft 
 Nature : And hkewife their Men leaving alfo 
 die natural Ufe of the Women, burned in their 
 Lufts one towards another. Men with Men 
 praQifing that which is fhameful, and recei- 
 ving in themfelves a fit Reward of their Er- 
 ror, /. e. Idolatry {h). And (c) as they did 
 not fearch out (dj God whom they had in the 
 World, fo as to have him with a due Acknow- 
 
 15 
 
 Serom ji. 
 
 24. 
 
 2^ 
 
 26. 
 
 27- 
 
 28, 
 
 NOTES, 
 
 z5 (it) The falfe and fiftitious Gods of the Heathen are very f tly called in the Scripture 
 Lies, AiMi 1. 4. jfer. ip. 19, 10. 
 
 17 (/-) Error, fo Idolatry is called, i Pet. i. 18. As they againft the Light of Nature de- 
 bafed and difhonoured God by theit Idolatry, 'twas a jufl and fit Recompenfe they receired 
 in being left to debafe and difhonour themfelves by unnatural Lu(l=:. 
 
 18 (f) Jnd. This Copulative joyns this Verfe to the z5//i, fothat the Apoftle will be 
 better undetiiood, if all between be look'd on as a Parenthehs, this being a Continuation of 
 what he was there faying, or rather a Repetition of it in ihort, ■« hich lead him into the 
 Thread of liis Difcourfe. 
 
 (d) »K i/kjiLutswc, did not like, rather did not try or fearch, for the Greek wxird fignifie* 
 to fearch and find out by fearchingr So- St> Piiu/ often ufes it, cb. z. iS. & iz. z. compa- 
 led, & 14. ii. Efh. 5. 10. 
 
 lodgment 
 
i6 
 
 2Q. 
 
 jO- 
 
 l^ 
 
 ROMANS. 
 
 VAKAPHKASE. 
 
 ledgnicnt i^fj of him, God gave them up to an 
 unlcarching and unjudicious (f) Mmd, to do 
 things incongruous, and not meet (g) to be 
 done ; Being filled with all manner ot'lniquity. 
 Fornication, Wickednefs, Covetoufnefs, Ma- 
 Hcc, full of Envy, Contention, Deceit, Malig- 
 nity even to Murder, Backbiters, Haters of 
 God, Infulters of Men, Proud, Boafters, Inven- 
 ters of new Arts of Debauchery, difobedient to 
 Parents, Without Underftanding, Covenant- 
 breakers, without natural Affeftion, implaca- 
 ble, unmerciful : Who though they acknow- 
 ledge the Rule of Right (h) prefcnbed them 
 by God, and difcovered by the Light of Na- 
 ture, did not yet underitand (/) that thofe who 
 
 did 
 
 NOTES. 
 
 TEXT. 
 
 gave them over to a re- 
 j-iobate mind, to do 
 thofe things which are 
 not convenient : 
 
 Being filed with all 19 
 unrighteoufnefs,fornicati- 
 011, wickednefs, covetouf- 
 nefs, malicioufnefs, full 
 of envy, murder, debate, 
 deceit, malignity ; whi- 
 fperers. 
 
 Backbiters, haters ofj« 
 God, defi^iteful, proud, 
 boailers, inventers of evil 
 things, difobedient to pa- 
 rents. 
 
 WitliQUtunderflanding, jj 
 covenant-breakers, with- 
 out natuial afteftion, im- 
 placable, unmerciful. 
 
 Who knowing the judg- ji 
 ment of God (that they 
 which commit luch 
 
 -{') 'Ev iTiytuTfi, wit') :Achiowlei{gment. That the Gentiles were not wholly without the 
 Kuowled;;e of God in the World, lit. 1'mI tells us in this very Chapter, but they did not 
 ackujwledije him as they ought, ler. 21. They had God fi;^ flioc, but ijc iAMynLeav \-)(ii* 
 clinic yi/myvaTii, but did not fo improve that Knowledge, as to acknowledge or honour 
 lain as they ought. This Verfe feems in other Words to exprefs tlie fame that is faid, 
 vei. zi. 
 
 (f) JE/f d^'iuftov v»v, to a repolate Mhd, rather to an ttjifearchiv'g MinA, in the Senfe of 
 St, P.mi, who often ules Compounds and Derivatives in the Senfe wherein a little before 
 he ufed the Primitive Words, though a little varying fiom the precife Greek Idiom, an 
 Example whereof we have in this very word et'ift*!^®-, jCoi. 15. uliere having, i-fc. 3. 
 uled i/bfti(M' for a Proof of Jiis Miflion by fupenutuial Uifts, he ules a'/.'/ofx©- for one that 
 was deilitute of fuch Pioofs. So here he tells the Romans, that the (jentiles not exerci- 
 ling their Minds to fearch out the Truth, and form their Judgments right, God left them 
 10 an unfearching unjudicious Mind. 
 
 Non exflorantihui ferwiJfC nientem non cxploratriccm. 
 
 (g) A Difcourfe like tliisof St. JR7ii/ here, wheiein Idolatry is made the Caufe of the 
 enormous Ciimesand profligate Lix'es Men run into, may be read, U^lfilom 14. 11, &c. 
 
 52 (/;) To S'Ki^laiJ.a. 7a ■Sii, The Judgment of God, miglit it not be iianilated, the Re[li- 
 tiide of God <■ !. e. Tliat Ruie of Reditude which God has given to Mankind in giving them 
 Kealon: As that Righteoufnefs whicli God requires, for Salvation in me Golpel is called 
 the Rjghtcouf-ncfs of God, ver. 17. RcSitude in tiie Ttanllation being ui'ed in this appropria- 
 ted Senfe, as il\i^iu[jM is in tiie Original, Fid. Note, ch. i. 16. 
 
 (i) ix. ivit]payov, Did vol underjhnd that they who commit, ^c. This reading is juflified 
 by liK Clermont, and another antient Manufcript, as '.'ell as by that vvhicii the Old Latin 
 Verfion folio w'd, as well as C'/fwtn;, Jfidore, itii Oecumcniys, and will probably be thought 
 
 the 
 
ROMANS, 17 
 
 TEXT. PARAPHRASE. ^jl^ 
 
 things are worthy of jij fuch things were woithv of Death, do (k) 
 
 Sll^Th.fJ.tSi: not only do them them fclves, but Uve well to- 
 
 iu them that do them. gether without any Mark of Dif-efteem or Cen- 
 
 ^ Therefore thou art in- f ^ ^ ^i^h tl^cnj jhat do them. (A Therefore i, 
 
 excufable, O man, who- , rui/^\/r u i 
 
 thou art unexcufable, O Man, who ever thou 
 
 art, 
 NOTES. 
 
 the more genuine by thofe who can hardly fuppoCe that SUfPinil fliould affirm that the Gen- 
 tile World did know that he who offended againft any of the Uirediuns of this natural 
 Kule of Reftitude, taught or difcoverable l)y the Light of Realon, was worthy of Death, 
 efpecially if we remember what he lays, cL. 5. 13.. That Sin is vol impaed -a/heu there is r.o 
 fofitive Law : and ch. 7. 9. I wm alii-e without the Law once : Both wliich Places fignifying 
 that Men did not know Death to be the wages of Sin in general, but by the Declaration of 
 a pofitive Law. . . , 
 
 (k) Suv«u/lox5«> ruf irg^tnn, have Pleafure in thofe that do them. He that confiders that 
 the Dcfignof the Apollle here, manifelt in the immediately following words, is to coin- 
 bate the Animofity of the Jews againftthe Gentiles, and that there could not be a more ef- 
 fectual way to fhame them into a more modert and mild Temper, than by fliewing them 
 that the Gentiles, in all the Darknefs that blinded them, and the Extravagancies they run 
 into, were never guilty of fuch an Abi'urdity as this, to cenfure and feparate from others, 
 and (hew an implacable Averfion to them, for what they themfelves were equally guilty of. 
 He 1 fay that confiders this, will be eafily perfwaded to underftand miuJ^OKKfi here as I doj 
 for a complacency that avoided cenfuring or breaking with them who were in the lame 
 State and Courfe of Life with themfel-ves, that did nothing amifs but whit they themfelves 
 were equally guilty of. There can be nothing clearer than that ni'ivJ'eMia, have pleafute, 
 in thisVetfe, is oppofed x.oK^ivti{, judgejl, in the next \^erfe, without which I do not fee 
 how it is polTible to make out the Inference which the Apoftle draws iiere. 
 
 I {I) Therefore ; This is a Term of Illation, and fliews the Confequence here drawn from 
 
 tlie foregoing Words. Therefore the Jew is ine-xcufable in judging, becaufe the Gentiles 
 
 withall the Darknefs that was on their Minds, were never guilty of luch a Folly as to judge 
 
 thofe who were no more faulty than themfelves. For the better underftanding of this 
 
 place, it may not perhaps be amifs to let the whole Argumentation of the Apoltle here in 
 
 its due light : It Hands thus ; " The Gentiles acknowledged the Reftitude of the Law of 
 
 " Nature, but knew not that thofe who break any of its Rules, incurred Death by their 
 
 «' Tranfgreffion : But as much in the dark as they were, they are not guilty of any fuch 
 
 «» Abluidity as to condemn others, or refufe Communication with them as unworthy of 
 
 ■',*» their Society, who are no worfethan themfelves, nor do any thing but what they tliem- 
 
 '" felves do equally witli them, but Uve iu complstency on fair terms with them, with- 
 
 " out Cenfure or Separation, thinking as well of' their Conditjon'as of their own : There- 
 
 " /or< if the blinded Heathen do lb, thou, O Jew, art inexcufable, who having the Light 
 
 «< of the revealed Law of God, and knowing by it, that the Breaches of the Law merit 
 
 " Death, dofl judge others to Perdition, .ind Ihut them out from Salvation, for that which 
 
 ."• ihou thy felf art equally guilty of, viz. Difobedience to the Law. Thou, a poor igno- 
 
 *« rant conceited fallible Man, fits in Judgment upon others, and committeft the lame 
 
 i «« things thou condemnefl them for : But this thou mayell lie fure, that the Judgment and 
 
 ♦« Condemnation of God is right and firm, and will certainly 'be executed'upon thole who 
 
 " do fuch tilings. For thou who adjudaeft the Heathen to Condemnation for the lame 
 
 , V things which thou doft thy felf, canlt thou imagine that thou thy felf (hall efcape the 
 
 t5'" C *' judg- 
 
t^ HO.M J N S. 
 
 Ai.Ch.<^'7. 
 
 C^; r AK A P H R /ISE. TE X T. 
 
 ait(«»), that judged («) or cenfurellr another ; foeverthouaitiiut judg- 
 
 FOr wherein tlvxt ludgeil another, thou con- t^lJ::^^::^ 
 
 dcinnelt thy fclh For tiiou tliat ludgcll arc a- demneK thy a-if; tor thou 
 
 2. like guilty m doing the fame things. But tiiis |jj«Hgcit,doiitiie(an,e 
 
 wc are fare of, that tl)c Judgment that God 't?uf we are fure that the 
 
 paiFcs upon any Offenders, is according to (o) iuJgnicnt of God is ae- 
 
 ^ Truth, nght and )uih Canlt tliou who doll l^ilKh'^oli^S! 
 
 tlioie tlinigs whicli tliou condemnelt in ano- things. 
 
 ther, think that thou Jhalt efcape the condem- And ihinked thou this, 
 
 ' * O man, that jiidgell thciii 
 
 NOTE S.. 
 
 which do I'uch things, aiwi 
 
 "Judgment of God ? Gcd, v. hatever thou ni.iyfl think, is no Rcfj e£ler of PerfoRs : Both 
 " Jews as well as Gentiles, that are j;er\'erlly i;ontenti>_us igainil others, and do not them ■ 
 " felvei obey the Gofptl, fhall meet with Wrath, and Indignation fiom God : And Gen- 
 " tiles as well as Jews, whom the Goodnefs and P'oibearance of God btingeth to Rejen 
 " tance, and an iiumble fubmitlive Acceptance of the Golpel, fhall find Acceptance with. 
 *' God, and eternal Life in the Kingdom of the Meflias ; from which if thou art content!- 
 •' ous to fhut out the Gentiles, thou manifeftly (haiteit out thy felf. 
 
 (vi) M.vi, whuj'oe-jer t!mt art. It is plain from rfi. 17, & 17. and the whole Tenor 
 of tnis Chajner, that St. r.mt by thele words means the Jews ; but there are two vilible 
 SUafons why he fp.eaks in thele terms : ifi. He makes his Conclufion general, as having 
 the more Force, but lels Offence, than if he had bluntly named the Jews, whom he is ve- 
 ly careful in all this Epilile to treat in the lofiell maimer imaginable, zdly. He ufes the 
 term Mm emphatically, in Oppofition to God in the next Veife. 
 
 (;<) Jtiilgejl. There will need nothing to be laid to thole who read this Epidle with the leaft 
 Attention, toprove that the vulgnig wliich St. PmI here I'peaks of, was, that Averlion which 
 the Jews generally had to the Gemiles, To that the unconveited Jews could not bear with 
 the Thouglits of a Meflias, that adniiiied %\t Heathen equally with them into his Kingdom ; . 
 nor could the converted Jews be brought to ad-mit them into their Communion, as the Peo- 
 ple of God now equally with themfelves ; fo that they generally, both one and t'other, 
 judg'd them unworthy the Favour of God, and out of Capacity to become his People any 
 otner way, but by Circumcifion, and an Obfervance of the ritual Parts of the Law, the In- 
 eXculableiiers and Abfurdity whereof St. f^ml fiiews in this Chapter. 
 
 i (j) Jccordiv^ to Truth, dotli, I fuppofe, fignify not birely a true Judgment, which 
 will lund in oppoiition to erroneous, and that will not take eiTecl, but fomething more. 
 I.e. according to the Truth of his Prediilions and Threats. As if he had faid, " But if 
 *' God in Judgment cart off the Jews from being any longer his People, we know this to 
 " be according to his Ti uth, who hath forewarned them of it. Ye Jews judge the Gentiles 
 " not to be received into tiie t'eople of God, and refute them Admittance into the King- 
 " dom of the MelTias, thougii you break the Law as well as they, you judge as prejudiced. 
 " paflionate M£;n. But the Judgment of God againil you will ftand firm. Ttie Reafon 
 why he does it io covertly, may be that which I have before mentioned, his great care not 
 to Ihock the Jews, efpecially here in the beginning, till he had got fall hold upon them. 
 And hence p'ofTibly it is that he calls obeying the Gofpel, vbeying the Truth, ver. 8. and 
 irfes ether the like foft Expteflions in this Chapter. 
 
 nmg 
 
TEXT. 
 
 doft the fame, that thou 
 (halt elcape the judgment 
 of God ? 
 
 • Or defplfeft thou the 
 riches of his gooduefs, 
 and foibeaiarice, andloiig- 
 rufteiiiig, not knowing 
 that the goodnefs of God 
 leadeth tliee to repen- 
 tance ? 
 
 J But after thy hardnefs 
 and imiH'nitent heart , 
 treafuiell up unto thy felf 
 wratli agauili the day of 
 vviatli, and r<;velation of 
 ihe righteous judgment 
 of God i 
 
 fi Wl'.o will render to 
 every man accorduig to 
 his deeds : 
 
 y To them, who by pa- 
 tient continuajice in well- 
 doing, feek for glory, and 
 honour, and iuiniortality; 
 eternal life : 
 8 But unto them that are 
 contentious, and do not 
 obey the tiuth, but obey 
 uiirighteoufnels , indig- 
 nation, and wrath ; 
 
 g Tribulation and anguifh 
 upon every foul of man 
 that doth evil, of the lew 
 firil,& alfoof the Gentile. 
 
 PARAPHRASE, 
 
 ning Sentence of God ? or flighteft thou the 
 Riches of his Goodnefs, Forbearance andlong- 
 Suftering, not knowing nor confidering that tlie 
 Goodnefs of God ought to lead thee to Repen- 
 tance ? But layell up to tliy felf Wrath and 
 Punifhment, which thou wiJt meet with at 
 the day of Judgment, and that iuit Retributi- 
 on which fliall he awarded thee by God in pro- 
 portion to thy Impenitency, and the Harduefs 
 of thy Heart i Who will retribute to every one 
 according to his Works, w^. Eternal Life to all 
 thol€ who by Patience (}^) and Gentlcnefs in 
 Well-doing feek Glory and Honour, and a State 
 of Immortality : But to them wlio are conten- 
 tious * and froward, and will not obey the 
 Truth fq)j but fubjecl themfelves to Unrigh- 
 teoufnefs, Indignation and Wrath ; Tribulati- 
 on and Anguiih, fliall be poured out upon eve- 
 ry Soul of Man that worketh Evil, of the Jew 
 firif, and alfo of the Gentile. But Glory, Ho- 
 nour and Peace, fhall be bellowed on eve- 
 ly Man that worketh Good, on the Jew 
 
 19 
 
 10, 
 
 NOTES. 
 
 7 (f) Patience ifftliis Ferfe is oppofed to Contentiow * in the next, and feeins prnicipall} 
 to regard the Jews, who had no Patience for any Confideration of the Gentiles, but with a 
 flrange Peevjfhnefs and Contention, oppoled the Freedom of the GofiJel in adniiitHig the 
 bejjeving Gentiles into the Fraiichjles of- the Kingdom bf the Meifias, upon equal Terms 
 with themfelves. 
 
 8 (9) Though by Tmth the Gofpel be here meant, yet I do not doubt but St. Rml ufed 
 the terra Truth with an Eye to the Jews, who though Tome few of them received the Go- 
 fpel, yet even agreat pan of thofe few joyn'd with the lell of tlieir Nation in oppofing this 
 great Truth of the CoJfpel, that under the Meffias the Gentiles wl o believed were the Peg- 
 pie pf Go4i ** *«U as the Jiews, and as fuch were to be received by them. 
 
 ')iiy< 
 
 firft, 
 
20 
 
 ROMANS. 
 
 PARAPHRASE. TEXT. 
 
 II. 
 
 12. 
 
 ^5- 
 
 !4. 
 
 But glory, honour, and iq 
 peace, to every man that 
 workt-ih good, to the Jew 
 tirll, and alio to the Gen- 
 tile. 
 
 For there k no refpeft i j 
 of perfons witiiCJod. 
 
 For as many as have j j 
 finned wiil.oiit law, (hall 
 alio jcrifh witiiout law : 
 and as miny as have fin- 
 ned in the law, (hall be 
 judged by the law, 
 
 (b or not the hearers ofij 
 the law are jult before 
 Cod, but the doers of the 
 law Ihall be jullified. 
 
 For when the Gentiles 14 
 whicti have not the law, 
 
 firlt (r)y and alfo on the Gentile. For with 
 God there is no refpecl of Perfons. For all 
 that have finned without having the pofitive 
 Law of Ciod, which was given the Ifraclites, 
 fhall perifh (s) without the Law ; and all who 
 have finned being under the Law, fhall be 
 judged by the Law. (For the bare Hearers of 
 the Law are not thereby juft or righteous in the 
 fight of God ; but the Doers of the Law, they 
 who exaftly perform all that is commanded in 
 it fliall be jullified. For when the Gentiles 
 who have no pofitive Law given them by 
 God (?), do by the Direftion of the Light of 
 
 NOTES. 
 
 9 & 10 ()7 Thejewfirfi and alfo the Gentile. We lee by thefe two Verfes, and cb. i. 16. 
 that St. r.nW carefully lays it down, that there was now under the Gofpel no otlier Natio- 
 nal Diftjndion between the Jews and the Gentiles, but only a Priority in the Otferof the 
 Gol'pel, and in the Deiign of Rewards and Punilhiiients, according as the Jews obey'd or not. 
 Whicli may farther laiisfy us, tlK:c the Diliindion which St. /'jh/ infills on fo much here, 
 and all through the firlt part of this tpiltle is National, the Comparifon. being between the 
 Jews as nationally the People of Cod ; and the Gentiles, as. not the People of God before 
 the Meffias ; and that under the Mefiias the Profellors of Chriflianity, confiiUiig moft of 
 converted Gentiles,, were the Peojile of God, owned and acknowledged as luch by iiim, the 
 unbelieving Jews being rejected, and the unbelieving Gentiles never received, but that yet. 
 perlonally both Jews and Gentiles, every iingle Perfon, fhall be puiiilhtd for his own parti- 
 cular Sin, as appears by the two next \'erles. 
 
 li (i) 'A»oA?c7a<, jhall periJJj ; y.f/in'aoi'Tfi, Jball be judged. Thofe under tile Law Sti. 
 Fjul lays fliall be pidgd by the Law ; and this is eafy to conceive, becaufe they were under 
 a pofitive Law, wherein Life and Death were annexed as the Reward and Punifliment of 
 Obedience and Difobeditnce, but of the Gentiles who were not under that pofitive Law, 
 he fays barely that they fhall feiifi. St. I'jul docs not ufe thefe fo eminently diliering Ex- 
 preflions for nothing ; they will, I think, give fome ligiu lo ch. 5. 13. and iny Interpreta- 
 tion of it, if they lead us no farther. 
 
 14 (0 Mh vliJMV i^tridi, havivgnot the Law., or vot having a L.iu>. The Apoflle by the 
 word Lfliv generally in this Epillie fignifyiiig a pofitiVe Law given by God, and promulga- 
 ted by a Revelation from Heaven, with the Sandtion of declared Rewards and Punifliments 
 annexed to it, it is not improbable that in this Verfe (where by the Greek Particle he fo 
 plainly points out the Law of Mofcs) by voju®-, without the Article, may intend Law in 
 general, in his SenCe of a Law, and fo this Verfe may be tranilated thus; For when the 
 GentiUs who have not a Law, do by Nature the thi?igs contained in the Law ; thefe not having 
 a Law, are a Law to thevifelves. And fo ver. ti. Js vtanytu have finned, being under a Law, 
 fIjaU be judged by a Law- For though from Jdam to Chrill there was no revealed pofitive 
 Law, but that given to the Ifraclites, yet it is certain that by Jefus Chrift a pofitive Law 
 from Heaven is given to all iVIankind, and that thofe to whom this has been promulgated 
 by the. Preaching of the Golpel, are all under it, and fhall be judg'd by it» 
 
 Nature 
 
ROMANS. 
 
 TEXT PARAPHRASE. 
 
 21 
 
 An.Ch.'.'j, 
 .Veronis j. 
 
 do by nature the things 
 contained in the law, 
 thefe havhig not the law, 
 are- a law unto them- 
 felves : 
 
 15 Which fhew the work 
 of the law written in 
 their hearts, their confci- 
 «ice alfo bearing vvitnefs, 
 and their thoughts ilie 
 mean while accufing, or 
 elfe excufing one anoihei) 
 
 i5 In the day when God 
 fhall judge the fecrets of 
 men by JeCus Chrift, ac- 
 cording to my gofpel. 
 
 17 Behold, thou art called 
 a Jew, and reileft in the 
 law, and niakeft thy boaif 
 of God; 
 
 18 And knowell his will, 
 and approved the things 
 that are more ejccellent, 
 
 Nature obferve or keep to the moral Rcftitude 
 contained in the pofitive Law given by God to 
 the Ifraelites, they being without any pofitive 
 Law given them, have nevertheleis a Law 
 within themfelves ; And fhew the Rule of i c. 
 the Law written in their Hearts, their Con- 
 fciences alfo bearing witnefs to that Law, they 
 amongft themfelves, in the reafoning of their 
 own Minds,accufmg or excufingone another) At 
 the Day of Judgment, when as I make known 1 6. 
 in my preaching the Gofpel («), God fhall 
 judge all the Aftions of Men by Jefus Chrift. 
 Behold thou art named Qv) a Jew ; and tliou 1 7. 
 with fatisfaftion rellell in the privilege of ha- 
 ving the Law, as a mark of God's peculiar Fa- 
 vour (jc), whom thou glorieft in, as being thy 
 God, and thou one of his People; a People 
 who alone know and worlhip the true God ; 
 And thou knoweft his Will, and haft the 18. 
 Touclillone of things excellent (j), having 
 
 N T E S^ 
 
 t6 (n) According to -my Gofpel, i- c. as 1 make known in my preaching the Gofpel, 
 That this is the meaning of this Phrafe, may be feen, i Tim. z. 8. And of St. PauVs de- 
 claring of it in his Preaching, we have an Inllance left upon Record, JFts 17. 51. 
 
 17 {w) 'ETecojii4^«, thou art named, emphatically laid by St. Patily For he that was fuch 
 a Jew as he defciibes in the following Verfes, he infills on it, was a Jew only in Name, 
 not in Reality, foi fo he concludes, ver. i8, & 19. he is not in the Elleem of God a Jew,, 
 who is fo outwardly only. 
 
 17— —io (a) In thofe four Verfes St. FjuI makes ufe of tlie Titles the Jews alTumed to 
 themfelves, from the Advantages they had of Light and Knowledge aLmve the Gentiles, to 
 fljew them how mexcufable they were in judging the Gentiles, wi.o were even in their own 
 account fo much beneath them in Knowledge,, for doing thoie. things which they them- 
 felves were alio goilty of. 
 
 17 (or) Vid. Mk. 5. n. 
 
 18 (y) td tia,p\ff9n, fignifies thingi excellent, coitvetiient, controverted or differittg. 
 In either of thefe Senles it may be underflood here, though the lail, ijz. their Dilference 
 in refpeft of lawful and unlawful, I think may be pitch'd on, as molt luited to the Apo- 
 file's Defjgn here, and tnat which the Jews much flood upon, as giving them one great 
 Pre-eminence above the defiled Gentiles. 
 
 ,. ,T been' 
 
22 
 
 .A>',Ch.<ij. 
 
 7e MANS. 
 
 PARAPIJK 'SE. TEXT 
 
 19. 
 
 :0. 
 
 21. 
 
 22. 
 
 .2J. 
 
 24. 
 
 2$. 
 
 bcca educated in the Law. And takcft upan 
 thee as one who art a Guide to the Blind (-2.), a 
 Light to the ignorant Gentiles svho are in 
 darkncls (c). An InlVruder of the Foolifh (-t), 
 a Teaclier of Babes, having an exaft Draught, 
 and a c^mpleat Syiiem {a) of Knowledge and 
 Truth in the Law. Thou therefore who art a 
 Maflcr in this Knowledge, and teachelt otliers, 
 teachell thou not thy felf? Thou that preacheli 
 that a Man lliould not fteal, doll thou Iteal ? 
 Thou that declarell Adultery to be unlawful, 
 doll thou commit it? Thou that abhurrell I- 
 dols, dolt thou commit Sacrilege ? Thou who 
 glorielf in the Law, doll thou by breaking of 
 the Law dilhonour God ? For the Name of 
 God is blafphemed amongll the Gentiles, by 
 reafon of your Mifcarriages, as it is written fl^j. 
 Circumcilion (c) indeed, and thy being a Jew, 
 proHterh (^), if thou keep the Law ; But if 
 thou be a Tranfgrcffor of the Law, thy Circum- 
 xilion is made Unciixumcifion ; thou ait no way 
 
 NOTES. 
 
 being iuftrufted out of 
 
 ihc \i\v. 
 
 And art confident that i^ 
 tiiou tny lelf art a guide 
 of the bhnd, a light of 
 them which are in dark- 
 nels, 
 
 An inilruftet of tlie 19 
 fooliih, ateielierofbabes, 
 which hill tiie form of 
 knowledge, and of the 
 truth in the law. 
 
 Tliou therefore which ti 
 teaclielt another, teacheft 
 thou not thf felf ? Thou 
 tlut I'reacheft a man 
 fhould not Ileal, doll thou 
 ileal ■: 
 
 Thou that L'ayefl aii 
 man ihocld not commit 
 adultery, doll thou com- 
 mit adultery ? thou that 
 abliorrell idols, doll thou 
 commit lacrilege ? 
 
 Thou that nukell thy 15 
 boait of tlie law, through 
 breakinj; the law diftio- 
 noureil tliou God ? 
 
 For the name of God 24 
 is blafpliemed among the 
 Gentiles through you, as 
 it is written. 
 
 For ciicumcifion verily i5 
 profiteth, if thou keep 
 the law : but if thou be a 
 
 •19, to (z) BlhiH, in Djiknefs, Foalijb, Bahc:, were Appellations which the Jews gave 
 to the Gentiles, lignifying how much inferior to themfelves they thought them in Know- 
 ledge. 
 
 zo (.7) M:pp<yi7f, Form, feems here to be the Came with tv'tJ^, Form, ch. 6. 17. z. e. 
 luch a Drauglit as contained and reprefeiited the Parts and Lineaments of the whole. For 
 it is to be rcmembrcd, that the ApolUe ufes thefe Expreflions and Terms here in the fame 
 Senl'e the Jews fpoke them of themfelves vauntingly over the Gentiles, he thereby aggrava- 
 ting their Fault in judging tlie Gentiles as they did. 
 
 14 (/') See 1 Sam. iz. 14. Ezek. 36. 2.3. 
 
 iS (c) Chcumcifion is here put for being a Jew, as being one of the chief and moft difcri- 
 mmating Rites of that People. 
 
 (rf) Frofiteth if thou keep the Law j Becaufe a Jew that kept the Law was to have Life 
 therein, Lev. 18. 4. 
 
 better 
 
ROMANS. 23 
 
 TEXT, PARAPHRASE. i;;:^- 
 
 breaker of the I. uv, thy better than an Hcatlicn. It" therefore an un- 26. 
 
 ''•Kumciiion.'"""^'""' circumciled Gentile keep the moral Reai- 
 
 .6^' Therefore," if the iiii- tudes (f) of the Law, fhall hc not be reckon'd 
 
 circumcifioi) keep the ^^^^ accounted of, as if he were circumcired, 
 
 lighteoufnefs ot the law, , 
 
 flialluot his uiicircuiHci- 
 
 N T E S. 
 
 16 (■•') Tet fm^ia{J.AVt ^* vi^t.", 7/:c RightemifMfi of the Lnw. I have tiken the Liberty 
 to render it, The Jitditiutes of the L.nv, in an appropriated Senle of the word Rdhnule, iii 
 imitation of St. Pjj^/, who ufes J\ii(fid^iifn here for all thole Precepts of the Law which ■ 
 contain in them any part of the natural and eternal Rule of ReHiimk, wliichismade 
 known to Men by the Light of Reafon. Tiiis Rule of their Aftions all Alankind, uiicir- 
 cumciled as well as circumcifed, had, and- is that which Sr. l^aul calls J'lr^iau.a. ri 65?, 
 ch I. ;!• Becaufe it came from God, and was made by him the moral Rule to all Man- 
 Ttiiid, lein" laid within the Difcovery of their Reafon, which if they kept to, it was 
 J^«X!ti«f^a, Rig^'^^o"'^"*'^'' ^° ''^^'"' or they were juflified. And this Rule of Morality St. 
 Pjw/ fays the Gentile World did acknowledge. So that J^/^awua t» flii', ch. i. ?i. iigni- 
 fies that Rule of Right taken in general, and J'lKcueifia.tu t» fof** '^"^''^ fignifies the particu- 
 lar Branches of it contained in the Law of Mofes. Korno other part of the Law of Mofes 
 could an Heathen be fuppoled to obferve or be concerned m : And therefore thole only 
 can be the J\iKciit->'f^T^ t« vojU* here meant. If we confider the various Senfes that Tran- 
 ilatorsand Expofitors have given to this Term rflixetiaif^t*, in the feveral places of St. PmPs 
 Epiftl'iS, where it occurs, we (hall have occafion to think, that the Apoltle ul'ed this word- 
 with great Latitude and Variety of Signitications ; whereas I imagine, that if we carefully 
 read tliofe Paffages, we ihall find that he ufed it every where in the fanve Senfe, ;. f. for 
 that Rule which if complied with, jullified, or render'd perfedl, the Perfon or thing ir 
 refert'd to. For Example, 
 
 Rom, I. l^. A'dttKWf^* BiJ, tranllated iJte Judgviait of God, is that Rule of Riglit, which 
 if the Heathen World hud kept and perfeftly obey'd, they liad been rigliteous before God. 
 
 RoTii. i- i6. i'uLi.Huua.T T»' xia*, The Rig^htcoufnefi of the L.nv, arc thofe Precepts of the. 
 Law of Mofes, which if the Uncircuniciled whom hs there fpeaks of had kept, tliey Jiad 
 been righteous before God. 
 
 Rovi. 5. 16. 'tit J^iKaiuy.u., to Jvjlification, is to the obtaining of Rightcoufnefs. .^ 
 
 Rom. 5. 18. J^ ivo(J^it(Miaix(tr&, By one Jiightecnfnefs, isby one Act whereby he was ju- Ji 
 Itified or compleatly perfected to be what he had undenaken to be, riz. the Redeemer and 
 ■Saviour of the World. For it was A* ^«3»f<a7wi', or as fonie Coi'ics read it, J\ia 'jrA^iJ.a,^ 
 ■jQ-, by his Suffering, viz. Death on the Crofs, that he was perfeiled, Hch. 1. 9, io._ & 
 14. 15. & 5. 7— 9. Rom. 5. 10. I'hil. 2. 8. Col. 1. 11, zi. Rom.H. 4. ro ,/i«joai«f/jt ri rc(^«, 
 The Righteovfnejs of the Law. Here, as Rom. z. 26. it is that Rule of Ru^ht cont.iined ia 
 the Law, which if a Man exaftly performed, he was righteous and perfect before God. 
 
 Heh. 9. I. J\tKcumfnctT f^ttiffiitf, Ovdmaitces of Divine Service, are thole Rules or Piecepts 
 concerning the outward Woi (hip of God, which when confotmed to reiuler it perfcift, and 
 fuch as was right and unblamable befoie God. 
 
 Heb. 9. 10. Axai»f«tm •■fxo<, Carnal Ordinances, are fuch Rules couceriiing litual Per- 
 formances, as when obferv'd, )u(Hfied the Flefh. By thefe Obfervances, according as they 
 •were prefcribed, the Flefh or natural outward Man obtained a legal outward Holinefs or 
 ^jghteoulnels, there was no Exception againil him, but hc was freely admitted into the 
 Contiegation, and into the Saiiituary, 
 
24 ROMANS. 
 
 i^irS PARAPHKASE. TEXT. 
 
 27. and every way a Jew ? And (hall not a Gen- f"'"" 1^ counted for ch- 
 
 t.lc who in his natural State of Undrcumcifi- ^'ZltH^ not uncir-.7 
 
 on tulhls the Law, condemn fy) thee who not- cumcifion which is by m 
 
 withlhi>ding the Advantage of having the 'u^^'e 'Jhe/"whJ''b 'the 
 
 Law and Circumcifion (g), art a Tranfgreflbr jettfr and' drcumcifion 
 
 doii tranl'grefs the law .' 
 
 NOTES. 
 
 5 in the fame Seiife J'/Kvafjutr* is alfo ufed in the Apocalyps. 
 
 Rev. 15.^. Tst ///o/ajaaTct 98 tpai'Sf a'SiKW!', Thy Ju.igvienn are made wanifeft, i. e. thofe 
 Terms whereuj on Men were to be juidfied before God, were clearly and fully made known 
 under the Gofpel. Here, as Rem. i. they are called •TiKaiaucorit flei, the Terms which 
 God had prelcribed to Men for their Juitjfication. And, 
 
 Kei: 19. 8. Ta J'lKAia/ji.xTct Tiif oiyiav. The Righteottfnefs of the Sa'mts, i.e. The Perfor- 
 mances v'hereby tlie Sunns Hand jullified before God. 
 
 So that if we. will obferve it, J\tKUaiii. is the Rule of Right, as having God for it's Au- 
 thor, it is J\iK<uayitt^ii\ as contained in the Precepts of the Law 'tis J^iKaieSixaja t» t'^f-*; 
 A.< it concerns the external inltiiuted Rites of the Levjtical Worfhip of God, it is iuaia- 
 ys/.iT* AetTpHrtf ; As it Concerns the outward Legal or Ritual Holiiiefs of the Jews, it is 
 J'lKAidua.Ta. Ba;xhi i As it is in iioly Men made perfeit, it is J\i)i,Aiayi:tTct dyiaiT. 
 
 It may not be amil's t6 lake a little notice alio of St. P,i7;/'s Ule of the oilier Term here, 
 Mu®-, Law, which he commonly puts for a poCtive Rule given to Men, with the Saiwftion 
 of a Penalty annexed ; and in particular frequently (fomeiimes with, Ibmetimes without 
 the Particle) for the Lav/ of Mofes, without naming wiut Law he means, as if there had 
 been no other Law in the Wot'.d, as indeed there was not any otiier in Su P.iid's Notion of 
 a Law, from the Fall lo our Saviour's time, but only the Law given by God to the Hrac- 
 i-ites by the hand of Mo/es. Under the Gofpel the Law of Jhfes was abrogated : But yet 
 the J\iKi,tayia.TA T* t'ou8 were not abrogated. The J'tnaiaun th SiJ not only Hood firm, but 
 was by the divine Authority promulgated anew by Jefus Chrill, the King and Saviour of the 
 World. For 'tis of tlijs that he lays, that.he is vot come to dejlroy the Ljw, hut to fulfil it, 
 i. c. to give it pofitively and plainly its full Latitude and Extent, and let thele JlinAtdyutT* 
 vx fV" •" their due Light and full Force ; and accordingly we fee all the Branches of it more 
 exprelly commanded, and with Penalties more vigorouUy infurced on all his Subjeds by our 
 Saviour and liis Apoflles, than they were dn the Law of Jtlofcs, 
 
 Thus we fee that by the Dodrine of St. Riul and the New Teflament, there is one and 
 the fame Rule of Reditude let to the Adions of all Mankind, Jews, Gentiles, and Chri- 
 Jlians^ and that failing of a compleat Obedience to at in every tittle, n.ikes a Man un- 
 liglueous, the Confequence whereof is Death. For the Geniilcs mat have dinned without 
 a Law, fliall peiifh witlioui a Law ; the Jews that have linncd h.iving a Law, ihall be 
 •judgM by that Law j but mat both Jews and Gentiles Ihall be laved ftom Death, if they 
 believe in Jefus Chriil, and iincerely endeavour after Righieoulnels, tnough they do not 
 
 • attain unto it, their i'aith being accounted to them for Rigliteoufnels, Jiom. 5. 19—14. 
 
 zy (f) Judge thee. This he laith piotecuting ilie Deligii he began will., ier.\. offrew- 
 ing the Folly and Unreafonable of the Jews in judging tlie Gentiles, and aenying them Ad- 
 
 • jriittance and Feliowlhip wiin themfelves in tlie Kingdom of tlie MelTns. 
 
 (g) It is plain that /y iV.i/i/)?, zwi by the Letter and Circumcifi^it, ate there oppofed to one 
 another, and mean the one a Man in his natuial State, wholly a Stiaiiger to the L^w of 
 "fJod revealed by Mofes, and the oihei a Jew obferving the exiernal Kites contained inihe 
 Letter of that Law. 
 
 Of 
 
RQ M A N S. 
 
 TEXT. 
 
 18 For he is not a Jew, 
 which is one outwardly; 
 neither is that circumci- 
 fion, which is outward in 
 theflefh : 
 
 ^9 But he is a Jew, which 
 is one inwardly, and cir- 
 cumcifion is that of the 
 heart, in the fpirit, and 
 not in the letter, whofe 
 ptaife is not of men but 
 of God. 
 
 PARAPHRASE. 
 
 of the Law ? For he is not a Jew who is one 
 in outward Appearance and Conformity (h) ; 
 nor is that the Circumcifion which renders a 
 Man acceptable to God, which is outwardly 
 in the Flefh. But he is a Jew, and one of the 
 People of God, who is one in an inward Con- 
 formity to the Law : and that is the Circumcifi- 
 on which avails a Man, which is of the Heart (;), 
 according to the fpiritual Senfe of the Law, 
 which is the purging our Heaits from Iniquity 
 by Faith in Jefus Chrift, and not in an exter- 
 nal Obfervance of the Letter, by which a Man 
 cannot attain Life (k) ; fuch true Ifraelites as 
 -thefe, though they are judg'd, condemn'd, and 
 rejeded by Men of the Jewifh Nation, arc 
 neverthelefs honoured and accepted by God. 
 
 NOTE S. 
 
 25 
 
 T^eroris ;. 
 28. 
 
 28 (/;) Vid. ch. 9. 6, 7. Gah 6, 15, 16. 
 
 29 (') St. Paurs Expofition of this, fee Phil. 3. 5. Col. 2. 11. 
 (fe) Letter, vid. ch. 7. 6. 2 Cor. 3.6, 7. compared with 17. 
 
 SECT. III. 
 
 29, 
 
 CHAP. Iir, 1 51. 
 
 CONTENTS. 
 
 IN this Third Chapter St. P4«/goes on tofhew that the Natio- 
 nal Privileges the Jews had over the Gentiles, in being the 
 People of God, gave them no peculiar Right, or better Title to 
 the Kingdom of the Meflias, than what the Gentiles had. Becaufe 
 they as well as the Gentiles all finned, and not being able to attain 
 Righteoufnefs by the Deeds of the Law more than the Gentiles, 
 Jultification was to be had only by the Free Grace of God through 
 
 D Faith 
 
2€ 
 
 ROMANS. 
 
 -^•c*;")'- Faith in Jefus Chrift ; fo tliat upon their Believing, God, wha Is 
 '"""»i the God not of the Jews alone, but alio of the Gentiles, accepted 
 the Gentiles as well as the Jews ; and now admits all who prolefs 
 Faith in Jefus Chriit, to be equally his People. 
 
 To cleai- his way to this, he begins with removing an Objeftion 
 of the Jews ready to fay ; If it be fb as you have told us in the fore- 
 going Sedion, that it is the Circumcifion of the Heart alone that 
 availeth, what Advantage have the Jews, who keep to the Cir- 
 cumcifion of the Flefh, and the other Obfervances of the Law, by 
 being the People of God ? To wliich he anfwers, that the Jews had 
 many Advantages above the Gentiles ; but yet that in refpe£l of 
 their Acceptance with God under the Gofpel, they had none at all. 
 He declares that both Jews and Gentiles are Sinners, both equally 
 uncapable of being juftified by their own Performances : Tliat God 
 ■was equally the God both of Jews and Gentiles, and out of Iiis 
 Free Grace juftified thofe, and only tliofe who believ'd, whether 
 Jews or Gentiles. 
 
 TEXT. 
 
 PARAPHRASE. 
 
 IF it be thus that Circumcifion bj a Failure of 
 Obedience to the Law becomes Uncircumcifion ; 
 and that the Gentiles who keep the Righteoujhefs or 
 moral fart of the Laiv, JJjall judge the "Jews that 
 tranfgrefs the Law, what Advantage have the 
 Jews ? of what Profit is there of Circumcifion ? I 
 anfwer. Much every way (/) ; chiefly that 
 God particularly prelent amongft them reveal- 
 ed his Mind and Will, and engaged himfelf in 
 Promifes to them, by Mofes and other his Pro- 
 phets, which Oracles they had, and kept a- 
 mongft them, whilll the relt of Mankind had 
 no fuch Communication with the Deity, had 
 ao Revelation of his Purpofes of Mercy to 
 Mankind, but were, as it were, without God 
 
 NOTES, 
 
 t (/) A Lift of the Advantages the Jews had over the Gentiles he gives, th. 9. 4, J. 
 k« here mentions only one of them that was nioft proper to his prefent purpofe. 
 
 W Hat ad vantage then 1 
 hath the Jew ? or 
 what profit is there of 
 circumcifion ? 
 
 Muchevery way: chief- 1 
 ly, becaufe that unto them 
 were committed the ora- 
 cles of God. 
 
 in 
 
ROMANS. 
 
 TEXT, PARAPHRASE, 
 
 27 
 
 3 For what if fome did 
 not believe: fhall their 
 unbelief make the faith 
 of God without eftedl ? 
 
 4 God forbid : yea let 
 God be true, but every 
 man a liar ; as it is writ- 
 ten. That thou mightell 
 be juflified in thy fayings, 
 and mightell overcome 
 when thou art judged. 
 
 S 
 
 But if our uiirighteouf- 
 
 iiefs commend the righ 
 iteoufnefs of God, what 
 •ftall we fay ? Is God un- 
 righteous who taketh 
 vengeance ? (I fpeak as a 
 man) 
 a God forbid : for then 
 how fliall God judge the 
 world ? 
 
 in the World- For though fome of the Jews 
 who had the Promifes of the Meflias, did not 
 beheve in him when he came, and fo did not 
 receive the Rightcoufnefs which is by Faith in 
 Jefus Chrift, yet their UnbeUef cannot render 
 the Faithfulnefs and Truth of God of no etfed, 
 who had promifed to be a God to Ahraham and 
 his Seed after him, and blefs them to all Gene- 
 rations (jfi). No, by no means. God forbid 
 that any one fhould entertain fuch a Thought : 
 Yea, let God be acknowledged to be true, and 
 every Man a Liar, as ix is written, That thou 
 mightefi be jujlifed itt thy SajingSy and mtghteit 
 overcome rvhen thou art judged. 
 
 But you will fay farther, If it be fo that our 
 Sinfulnefs commendeth the Righteoufnefs of God 
 jhervn in keeping hit word («) given to our Forefa- 
 ther s^ what jh all Ifajy Is it not Injujlice in God to 
 punijh Ui for it^ and cafi us off (/ mu^ be under^ 
 jiood to jay this in the Perjbn of a carnal Man 
 pleading for himfelf) God forbid : For if God be 
 uni'ighteous, how fiaall he judge the World (0). 
 
 NOTES. 
 
 } (w) How this was made good, St. Paul explains more at large in the following Cliap- 
 ter, and ch. 9. 6 1^. 
 
 5 {71) That by the Righteoufnefs of God St. Paul here intends God's Faithfulnefs in keep- 
 ing his Promife of faving Believers, Gentiles as well as Jews, by Righteoufnefs through 
 Faith in Jefus Chrift, is plain, ver. 4, 7, z6. St. P.ja/'s great Defign here, and all through 
 the eleven firft Chapters of this EpiiUe being to convince the Kovuuis, that God purpofed, 
 and in the Old Teflament declared, that he would receive and fave the Gentiles by Faitli 
 in the Meflias, which was the only way whereby Jews or Gentiles (they being all Sinners, 
 and equally deftitute of Righteoufnefs by Works) vrere to be faved. This was a Dodtriuc 
 which the Jews could not bear, and therefore the Apoftle here in the Perfon of a Jew, 
 urges, and in his own Perlon anfwers their Objections againft it, confirming to the Romaia 
 the Veracity and Faithfulnefs of God, on whom they might with all Affurance depend for 
 the Performance of whatever he had faid. 
 
 € {0) This which is an Argument in the Mouth of Jhraham, Gen. 18. ij. St. Paul very 
 »ppofitly makes ufe of to flop the Mouths of the blafphemous Jews. 
 
 D 2 
 
 For 
 
«2'8 ROMANS. 
 
 wn^. FARAPHRASE. TEXT. 
 
 7. fp) For if the Truth md Veracity of God hath the ^^of >f the truth of 
 ' ' ^/ j^ /■ /^/ L r r T /■ \ God hath more abounded 
 
 more appeared to his Glory, by reajon of my Lie {q\ ^x^.^^^y^ ,„y ue ^„,^ ,,53 
 i. e. mj Sin, why yet am I condemned for a Sm- glory ; why yet am I alio 
 ^. ner, and vunifhed for it? Win rather (hould not J^d^ed ^^ a fM,..er ? 
 
 ,.', /'i-' ■ 1 n r i-/ir- And not rather, as we 
 
 thu be thought a right Lonjequence, and ajujttx- be llmderouily rej'orted, 
 
 ctife ? Let m do Euil that Good may come of it, and as lome affirm that 
 
 that Glory may come to God by it. This (r) lome Tim 'lood^'may ''come'?' 
 
 malitioufly and flanderoufly report us ChrilH- vvhofe danmuion is jun. 
 
 ans to fay, for which they deferve and will ,„}^'"'i ^^7'" /x"; "^ 
 
 c ^ j-'^' • T, -n -^ I i r better then they ? No in 
 
 from God receive runilhment as they deicrve. no wife .- for we have iie- 
 
 ■9. ■ Jre we fervs then in any whit a better Condition fof^ proved both Jews 
 
 than the Gentiles (.) ? Not at all. For I have a're^i?ul£rm"r' ""^ 
 already (?) brought a Charge of Guilt and Sin 
 
 NOTES. 
 
 7 (p) For. This Particle plainly joyns what follows in this and the next Verfe to Tes- 
 geance in the jf/; Verfe, and Ihews it to be as it is, a Continuation of the Objeftion be^an 
 in that V'erfe, wliy St. Favl broke it into pieces by intruding the 6th Verfe in the middle 
 of it, there is a very plain Reafon. In the Objedion there were tuo things to be correft- 
 ed; ift. The charging God with Unrighteoufnefs, which as foon as mentioned, it was a 
 becoming Interruption in St. Rml, to quafti immediately, and to flop the Jews Mouth 
 with the words of Abraham, idly. The other thing in the Objedion was a fall'e Calumny up- 
 on the Chriilians, as if they preaching Juflification by Free Grace, faid. Let us do Evil that 
 Good may come of it. To which, the ApolUe's Anlwer was the more dilUndl, being fub- 
 joyn'd to that Branch feparated from the other. 
 
 (q) Lie. The Senfe of the Place makes it plain, that St. Paul by Lie here means Sin in 
 general, but feems to have uled the word Lie, as having a more forcable and graceful An- 
 tithefis to the Truth of God, which the Objedion pretends to be thereby illuiirated. 
 
 8 ()) Some. 'Tis palt doubt that thefe were the Tews. But St. Paul always, tender to- 
 wards his own Nation, forbears to name them, when he pronounces this Sentence, that 
 their calling oft and Deltrudtion now at hand, for this Scandal and other Oppofition to the 
 Chriflian Religion, was jult. 
 
 9 (s) Having in the fix foregoing Verfes juftified the Truth of God, notwithftanding his 
 calling oft' the Jews, and vindicated the Dodrine of Grace againft the Cavils of the Jews, 
 wliich two Objedlions of theirs came naturally in his way, the Apollle takes up here again 
 the Jews Queflion propofed, ver. 1. and urges it home to the cafe in hand. Ti 'nv ■Trgf^X' 
 fiiSu, being but the fame with 7) w tfuifif ti UJu'u, ver. i. Have Jews then any Preference 
 in the Kingdom of the Mejjias ? To which he anfwers, No, not at all. That this is the 
 meaning, is vifible from the whole Chapter, where he lays both Jews and Gentiles in an 
 equal State in reference to Juflification. 
 
 (t) Already, viz. ch. 2.5. where St. Paul under the gentler Compellation of O Man, 
 
 charges the Jews to be Sinners as well as the Gentiles : and ver. 17 14. fliews, that by 
 
 having the Law they were no more kept from being Sinners than the Gentiles were with- 
 out the Law. And this Charge againfl them, that they were Sinners, he here proves 
 Againflthem from the Teflimony of their own Sacred Books contained in the OldTeflament. 
 
 both 
 
TEXT. 
 
 ROMANS. 
 
 PARAPHRASE, 
 
 29 
 
 An.Ch.'~,7- 
 NcTonis I, 
 
 both againlt Jews and Gentiles, and urged that 
 there is not one of them clear, wiiich I lliall 
 prove now againil you Jews ; For it is writ- 10. 
 ten, There is /lom righteous^ no not one : there ii \\. 
 none thtit tinderjiandeth^ there ii none that feeketh 
 after God. They are all gone out of the way^ they 12. 
 arc together become unp'oftahle^ there u none that 
 doth good^ no not one. Their Throat is an open i?. 
 Sepulchre ; with their Tongues they have ufed De- 
 ceit ; the Poifon of JJps is under their Lips^ whofe 1 4x 
 Mouth is full of (Jurjing and Bttternejs. Their i 5. 
 Feet are fivift to /bed Blood, Defer uBion and Mi- 16. 
 fery are in their ways, and the way of Peace have ly. 
 they not known. There is no Fear of God before 18. 
 their Eyes. This is all faid in the Sacred Book 
 of our Law («) ; And what is faid there, we 1 9, 
 know is faid to the Jews, who are under the 
 Law, that the Mouth of every Jew that 
 would juftifie himfelf might be llopp'd, and 
 all the World, Je.ws as well as Gentiles, may 
 be forced to acknowledge themfelves guilty be- 
 fore God. From whence it is evident, that by his 20. 
 own Performances, in Obedience to a Law (if), 
 
 NOTES. 
 
 19 («) The Lam here fignifies tlie whole Old Tellament, which containing Revelations 
 from God in the time of the Law, and being to tiiofe under the Law of Divine Authority, 
 and a Rule as well as the Law it felf, it is lojiietiuies in the New Teflamcnt called the 
 Lav, and fo our Saviour himfelf ufes the term Law, John lo. 54. The meaning of St. 
 Paul here is, That the Declarations of God, whicii he had cited out of the Old Tefla- 
 ment, were fpoken of the Jews, wiio were under the Difpenlation of the Old Tcllameiit, 
 and were, by the word of God to them, all of them pronounced Sinners. 
 
 zo (w) 'ES Xfyw v'o(jL*, I fliould render, by Deeds of Liw, i. e. by Adions of Conformi^ 
 ty to a Law requiring the Performance of the ./l/i»(a/ia 6iB, the R'wlit Rule of God fmen- 
 tioned, ch. i, 51.) with a Penalty annexed, no Flefli can bejullified: But every one failing 
 of an exadt Conformity of his Aftions, to the immutable Reditudc of that eternal Rule of 
 Right, will he found unrighteous, and fo incur the Penalty of the Law. That this is the 
 meaning of t^;« 1^1*9, is evident, becaufe tiie Apollles Declaration here is concerning all 
 Men, ••«« OTt^. But we know the Heathen World were not under the Law of Mofcs. 
 And accordingly St. Paul does not fay, 4^ Jf^wF r" uo/zk, by the Deeds of the Law, but «5 
 JfytfK vi(^», hy Deeds of Lam. Though iu the foiegoing and following Verfe, where he 
 would fpecify the Law of Mofet, he ules the Article with ^J^*®- three times. 
 
 no 
 
 10 As it is written. There 
 is none righteous, no not 
 
 ■ one : 
 
 11 Tliere is none th;it un- 
 detflandeth, there is none 
 that leeketii afrer God. 
 
 II They are all gone out 
 of the way, they are toge- 
 ther become unprofitable, 
 there is none that doth 
 good, no not one. 
 
 1? Their throat is an open 
 fepulchre ; with their 
 tongues they have ufed 
 deceit ; the poifon of 
 afps is under their lips ; 
 
 14 Whofe mouth is full 
 of curling and bitternefs. 
 
 15 Their feet are fwift to 
 Ihed blood. 
 
 16 Defirudtion and mifery 
 are in their ways: 
 
 17 And the way of peace 
 have they not known. 
 
 18 There is no fear of God 
 before their eyes. 
 
 19 Now we know that 
 what things foever the 
 lawfaith, it faith to them 
 who are under the law ; 
 that every mouth may be 
 flopped, and all the world 
 
^'cruris- Jc 
 
 ROMANS. 
 
 TAKArUKASE, TEXT. 
 
 £1. 
 
 22. 
 
 2J. 
 
 .24. 
 
 may become guilty before 
 God. 
 
 Therefore by the deeds zo 
 of the law there {hall no ' 
 flefli be juftified in his 
 fight : for by the law it 
 the knowledge of lin. 
 
 But now the righteouf- ii 
 nefs of God without the 
 law is mamfefted, being 
 witnelTed by the law and 
 the prophets ; 
 
 Even the righteoufnefs it 
 of God which is by faith 
 of Jefus Chrill unto all, 
 and upon all them that 
 believe^ for there is no 
 difference : 
 
 For all have finned, and i j 
 come (hort of the glory 
 of God ; 
 
 Being juflified freely by 14 
 his grace, tlirough the 
 redemption that is in Jc' 
 fus airjll : 
 
 riO (jf) Msn can attain to an exacl Conformity 
 to the Rule oF Right, fo as to be righteous in 
 the fioht of God/ For by Law, which is the 
 jiubhrhaig tlie Rule with a Penalty, we are 
 not delivered from the Power of Sin, nor caa 
 it help Men to Righteoufnefs fjj, but by Law 
 Ave come experimentally to know Sin in the 
 Force and Power ot it, fince we find it pre- 
 vail upon us notwithftanding the Punifhment 
 of Death is by the Law annexed to it (z,). But 
 now the Righteoufnefs of God, that Righte- 
 oufnefs wliicli he intended, and will accept, 
 • and is a Righteoufnefs not within the Rule 
 and Rigour of Law, is now made maniteft and 
 confirmed by tlie Teftimony of the Law and 
 the Prophets, which bear witnefs to this Truth, 
 that Jelus is the Meflias, and that it is accord- 
 ing to his Purpofe and Promife, That the 
 Righteoufnefs of God by Faith in Jefus the 
 Melfias, is extended to and beftowed on all 
 who believe in him (^), (For there is no DiflFe- 
 rence between them. They have all, both 
 Jews and Gentiles, finned, and fail of attain- 
 ing that Glory (^) which God liath appointed 
 for tlie Righteous) being made righteous gra- 
 tis by the Favour of God tlii'ough the Re- 
 
 N T E S. 
 
 (.-<) No Mm. St. Paul ufes here the word Fhjb for Man emphatically, as that wherein 
 the Force of Sin is feated. ViJ. ch. 7. 14, & 18. & 8. 14. 
 
 (y) The Law cannot help Men to Righteoufnefs, This, wluch is but implied here, he is 
 large and exprefs in ch. 7. And is faid cxprelly, ch. 8. J. G.il. j. zu 
 
 (zj Ch.ip. 7. 15. 
 
 2i (<j) Vid. f*. 10 iz. G.ji. 3- zz— — iS. 
 
 z; \h) Here the Glory that comes from God, or by his Appointment, is called the G/*- 
 ry of God, as the Righteoufnefs which comes from him, ot by his Appointment is called 
 the Righteoufnefs nf God, ch. I. 17. and the Rule of moral Rcditude which has God for 
 its Author, or is appointed by him, is called lmg.\a^it 8i», ch. \.%z. That this is the Glo- 
 ry here njeant, vld. ch. z. 7, lo. In the fame Senfe the Glory of God is ufed, ch. %. i. 
 
 demption 
 
ROMANS. 31 
 
 TEXT. FARAFHRASE. 5^- 
 
 25 Whom God hath fet demption (c) wliicli is bv Jefus Chrift ", Wliom a"?. 
 
 l^lirT'^ God hath fet forth to be the Propitiatory or 
 
 blood, to declare his righ- Mercy-feat (d) ill his own Blood (0) for the 
 
 teoufiieis for the remiffi- Maiiifeftation of hls [God's] Righteoufnefs f/;, 
 
 NOTES. 
 
 ZA (c) Redemption figiiifies Deliverance, but not Deliverance from every thing, but De. 
 liverance from that, to which a Man is in Subjeftion or Bondage. Nor does Redemption 
 by Jefus Chrifl imi'ort there was any Compenfation rrade to God by paying what was oi 
 equal Value, in confideratiou whereof they were delivered, lor that is inconfillent with 
 what St. Pj7</ exprelly fays here, viz. that Sinners are juftified by God g)atis, and of his 
 free Bounty. What this KeAanption is, St. I'aid tells us, Eph. i. 7. Col. i. 14. even the 
 Forgivenefs of Sins. But if St. Rml had not been fo expreis in defining what he means by 
 Ecdemptioit, they yet would be thought to lay too much llrefs upon the Criticifm of a woid 
 in the Tranllation, who would thereby force from the word in the Original a necell'ary 
 Senfe, which 'tis plain it hath not. That Redeeming in the Sacted Scripture -Language 
 fienifies not precifely paying an Eijuivalent, is fo clear, that nothing can be more. I iball 
 lefer my Reader to three or four places amongil a great Number \ Exod. 6. 6. Deut. 7. 8. 
 & 15. 15. & 14. 18. But if any one will from the literal Signification of the word la 
 Englifli, peifill in it againfl St. rciuVs Declaiations, that it neccfl'arily implies an equivalent 
 Price paid, I deftre him to conCder to whom : And that, if we will ftridly adhere to the 
 Metaphor, it mull be to thofe whom the Redeemed ate in Bondage to, and from whom 
 we are redeemed, viz. Sin and Satan. If he will not believe his own Syllem for thi.';, let 
 him believe St. I'auVs words ; Tit. i. 14. V^ho giive himfclf for 71s, that he might redeem us 
 from alllniquity. Nor could the Price be paid to God in Striftnefs of Juftice (tor that 
 is made the Argument here) unlefs the fame Perfon ought by that Urift Juftice to have 
 both the Thing redeem'd, and the Price paid for its Redemption. For 'tis to God we are 
 redeem'd by the Death of Chtill, Rev. J. 9. Tbou wnft Jlain aid haft, redeemed vs to Cod by thy 
 Blood. 
 
 1$ (d) 'iKAiietw, fignifiesPio/iVf.r/oij, or Mercy-Seat, and not Propitiation, as Mr. Mede 
 has rightly obCetved upon this place in his Dilcourfe of God's Houle, §. i. 
 
 (e) The Alexandrine Copy omits the woids Jiid mnat, by Faith ; wliich feems con- 
 formable to the Seufe of the ApolUe here : He (ay.s, that God hath fet forth Chrift to be th» 
 Tropitialory in his Blood. The Atonement under the Law, was made by Blood fprinkled 
 on the Propitiatory or Mercy-Seat, Lev, 17. 14. Chrifl, fays St. PiTul here, is now let out 
 and Ihewn by God to be the real Propitiatory or Mercy-Seat in his own Blood \ fee heb. 9. 
 25 26. where the Sacrifice of himfelf is oppofed to the Bkod of others. God iias let him 
 out to be fo, to declare his Righteoufnefs ^ the Mercy-Seat being the place where God 
 fuake and declared his pleafure, Exod. 25. 22. Kimib. 7. 8,9. And it was there where 
 God always appeared. Lev. 1 7. 2. It was the place of his Prefence, and therefore he is faid to 
 dwell between the Cherubims, Pfal. 80. i. z Kings 19. 15. for between the Cherubims 
 was the Mercy-Seat. In all which refpedts, our Saviour, who was the Antitype, is pro- 
 perly called the Propitiatory. 
 
 (f) A«ji«fu'>iif, Righteoufnefs, feems to be ufed here in the lame fenfe it is ver. 5. for • 
 the Righteoufnefs ot God, in keeping his vrord with the Nation of the Jems, iiotwithftan- 
 ding their Provocation?. And indeed with the following words of this Verle, contains in 
 it a farther Anfwer to the Jeies InCnuatioiv of God's being hard to their Natioi), by fhewing 
 that God had been very favourable to them, in Jiot calling them off as they had delerved, 
 till according to his promjfe he had fent them the Mefhas, and they had rejected 
 him. 
 
 DV 
 
^2 
 
 ROMANS. 
 
 
 FAKAPHKASE. 
 
 7EXZ 
 
 by pairing over f,(^) their Tranfgrelfions for- 
 merly commkted, which he hath bore with 
 hitherto, fo as to with-hold his Hand from 
 caliiug off the Nation of the Jews as their paft 
 9.6. Sins deferved, for the manifeiling of his Righ- j..., „.,„ ._ j.„.„.. ^. 
 teoufnefs {h) at this time (/), that he might be 'i''" ^^hi*-'^ beiieveth in 
 -juil in keeping his Proraife, and be the Juilifier ^^^^^ 
 of every one, not who is of the Jewilli Nation or 
 Kxtraction, but of the Faith (/;) in Jefus Chrilh 
 
 on of fins that are paft, 
 through the forbearaiics 
 of God ; 
 
 To declare, I fay at 26 
 this time his righteouf- 
 nefs : that he might be 
 )ult, and the juftifier of 
 
 N T E S. 
 
 '\g) Jlu'w ■odifinv, by p.iffing ov(y : I do not remember any place where w«p£i»j fignifie* 
 .Reniillion or Forgivenel.s, but paffing by, or p^^JJiiig over, as our Tranllation has it in the 
 Margent, ;. e. over-looking, or as it were, not minding ; in which fenfe, it cannot be ap- 
 ])lied to tlie pall Sins of private Perfons, for God neither remits nor pafl'es them by fo as 
 not to tike notice of thenu But this wa^esif TUvrg^y^yovoiuv tf^afW/ittTuc, pij]mg over paft 
 Sins, isfpokeii nationally, in refped of the People of thejtipj ; who tliougii they were a 
 very I'uifu! Nation, as appears by thejilaces here brought againli them by St. Rm!, yet God 
 pafled by all that, and would not be hindred by their palt Sinfulnefs, from being jull in 
 keeping his promife, in exiiibiting to them Chriil the Propitiatory. But though he would 
 not bcpiovt)ked by their pad Sins, fo as to cafl tliem olf from being his People before he 
 had lent them the promilVd Meffias to be their Saviour; yet after that, when at the due 
 time he had manifelted liis Righteoufnefs to them, that he might be juft, and the Juftifier 
 ,of thole who believe in Jefus, he no longer bore with their linful Obllinacy ; but when 
 ihey ve-jecledthe Saviour (wh.om he had lent according to his promife) from being their 
 King, God rejedej them from being his People, and took the Gentiles into iiis Church, 
 and nude them his People joyncly and equally with the few believing Jews,. This is plain- 
 ly the Senfeof the ApolUe here, where he is difcourfing of the Nation of the Jews, and 
 their State in comparifon with the Gentiles ; not of the State of private Perfons. Let any 
 one without Prepolledion attentively read the Context, and he will find it to be fo. 
 
 26 (/j) //xtt/oni'cw ctfTs, fjjs Righteoufnefs, is here to be underflood in both Senfes in 
 which St. Paul had ul'ed it before in this Chapter, viz. ver. 5, & 22. as it is manifeft by 
 St. P.iu/'s explaining of it himfelf in thefc Words immediately following : That he might 
 be juft, and the Jullifier of him who beiieveth in Jefus, which are the two Senfes wherein 
 tie Righteojifnefs of God is ufed. 
 
 (i) Jt this time, viz. The Fulnefsof Time, according to his Promife. 
 
 \li) liv 4x wlrew* Uai, If this Phrafe had been tranllated, him that is of the Faith cf Je- 
 fus, as it is, ch. 4. 16. & Gal. 5. 7. rather than him which beiieveth in Jcfw , it would bet- 
 ter have exprefl'ed the Apollle's meaning here, which was to diftinguifli ci ixvintM, thofe 
 who a>e of t'aiih, from 0/ «x <dBiT^;, or ii'iKfiuM, thofe who are of the Circumcifion, or thofe 
 who are of the Law, fpeaking of them as of two forts or Races of Men, of two different 
 
 ixtradions. To undetlland this place fully, let any one read, fZi. 4. 12 16. Gal.^. 
 
 7 — 10. where he will find the Apollle's Senfe more at large. 
 
 What 
 
RO M J N S. 
 
 TEXT. 
 
 17 Where is boaftingthtn? 
 It is e-xcluded. By wiiat 
 law ? Of works ? Nay : 
 but by the law of faith. 
 
 ^8 Therefore we .conclude, 
 that a. mail is jullified by 
 faitli without the deeds 
 of the law. 
 
 -.9 Is he the God of the 
 Jews only ? Is he not alio 
 of the Gentiles ? Yes, of 
 the Gentiles alfo : 
 
 50 Seeing it is one God 
 which fhall juitifie the cir- 
 cumcifion by faith, aiKi 
 uncircumcifion through 
 faith. 
 
 PARAPHRASE, 
 
 What Reafon then have you Jews to glory (/), 
 and fet your fclves lb much above the Gcnciies 
 in judging them as you do ? None at all ; 
 Boalling is totally excluded. By v/hat Law ? 
 By the Law of Works ? No, but by the Law 
 ot Faith. I conclude tlicrefore (??;), that a 
 Man is juftified by Faith, and not by the 
 Works of the Law (ft). Is God the Ged of the 
 Jews only, and not of the Gentiles alfo ? Yea 
 certainly of the Gentiles alfo. Since tlie time' 
 is come that God is no longer one to the Jews, 
 and another to the Gentiles, but he is now be- 
 come one and the fame (oj God to them all, 
 and will julfilie the Jews by Faith, and die 
 Gentiles alfo through Faith, who by the Law 
 of Mojes were heretofore fhut out (pj from be- 
 
 yii'.Ch.i.% 
 
 27- 
 
 2%. 
 
 29. 
 30. 
 
 A^ T E S. 
 
 27 (/) The Ghryinghext fpoken of, is that of the Jews, i.e. their judging of the Gen- 
 tiles, and their Contempt of them, which St. Ibul had before in feveral places taken no- 
 tice of. And here to take tlown their Piide and Vanity, he tells them, it is wholly ex- 
 cluded by the Gofpel, wherein God, who is the God of the Gentiles as well as of the Jew.'--, 
 iuflifieth by Faith alone the Jews as well as the Gentiles, lincc no Man could be juUiticd 
 by the Deeds of the Law. This feems to be faid to the converted Jews, to Hop tl'.eir think- 
 ing that they had any Advantage over the Gentiles under tlie Gofpel. Mo, lays he, the 
 Gofpel which is the Law of Faith lays you equal with the Gentiles, and you have no 
 ground toaflume any thing to your felves, or fet your felves above them now under the 
 Meflias. This, and all the refl to this purpofe in this Epillle, is (aid to eflablift the con- 
 verted Romans intheir Title to the Favour of God, ecjually with the Jews, in the Gofpel, 
 and to foftify them againft any Diflurbance might be given them by the pretending Jews, 
 which is the principal Defign of this Epiflle, as we have already obferved. 
 
 t8 {m) Therefi»ef this Inference is drawn from what he had taught, ver. ij. 
 
 (n) Vid. ^Ss n- 39. ch. 8. 3. Gal. z. 16, 
 
 10 (0) 'EirUVif n< i 3*05, fnice God is one. He that will fee the Force of St. Pjul's 
 Reafoning here, mtill look to Z.iclwy 14. 9. from whence thefe Wards are t.iken, wiicrc 
 the Prophet fpeaking of the Time when the Lord Jh all be King over aU the Ejvth, and not 
 barely over the little People fhut up in the Land of C(T7;,7.r»), he fays, In that day there full 
 be one Lord, i.e. God fhall not be as he is now, the God of the Jews alone, whom only 
 he hath known of all the People of the Earth ; but he fhall be the God of the Gentiles 
 alfo, the fame merciful reconciled God to the People of all Nations. This Prophclie the 
 Jews underllood of the Times of the Meflias, and St. Paul here prefles them with it. 
 
 (p) It was impoflible for remote Nations to keep the Law of Mofcs, a great part of the 
 Worfhip requited by it being local, and confined to the Temple at 'Joufaleni. 
 
 E ing 
 
34 ROMANS. 
 
 '\;^;^ FAKAPHKASE, TEXT. 
 
 ? I . inff the People of God. Do \vc then make the , ^ ''" V'^" T^^ .'■p''J ** 
 
 1 . , • /• •(• r 1 .- u T-v c-L • the law thiouiih iaitli ? 
 
 Law f(j' inlignihcant or ulelels by our Doarine ^j^^ forbid : yea v-e e«a- 
 of Faith ? By no means : but on the contrary lliihtiieiawv 
 we eftablifh ;'r^and confirm the Law. 
 
 NOTE S. 
 
 31 (1) lioi*ov. Law, is here repeated twicf without the Article, and it is plain that by 
 it St. I'.nd does not mean precifely the Molaical Law, but lo much of it as is contained in 
 the natural and eternal Rule of Rj;;ht mentioned ch. i. 5J. & 11. z6. and is again by a jhj- 
 fitive Command re-enaifted and continued as 1 Law under the MeiTias, I'id. Mat. 18. xo. 
 
 ()■) Ejlahlsjh. The Dodlriue of JuUificatiun by Faith neceirarily fupj^ofeth a Rule of 
 Righteoufncl's, which tiiofe who are juhified by Faiiii come Ihort of ; and alfo a Punifb- 
 mem incurr'd, from which they are fet free by being juilified : and fo this Doftrine efta- 
 blifhes a Law, and accordingly the moral part of the Law of Mofes, that J'iKtdayut, i* Ssk, 
 as the Apoftle calls it in the place above quoted, ch. i. jz. is inforced again by our Savi- 
 our and the Apoftles in tire Gofpel, with Penalties annexed to the Breach of it. 
 
 SECT. IV. 
 
 CHAP. IV. I -35. 
 
 (• N T E N T S. 
 
 ST. Paul having in the foregoing Sedion cut off all gloiying 
 from the Jews, upon the Account of their having the Law, 
 andlhewn that that gave them no manner of Title or Pretence to 
 be the People of God, more than the Gentiles, under the Meflias ; 
 andfo they had no Reafon lo judge or exclude the Gentiles as they 
 did, he comes here to prove that their lineal Extraction from their 
 Father Jbrxham^ gave them no better a Pretence of glorying, or of 
 fetting themfelves upon that account above the Gentiles nowinthe 
 time of the Gofpel. 
 
 I. Beciule Abraham himfelf was juftified by Faith, and fo had 
 not whereof to glory, for as much as he that receiveth Righteouf- 
 nefs as a Boon, has no Reafon to glory : but he tliat attains it by 
 Works. 
 
 2. Becaufe 
 
ROMANS. 
 
 2 
 
 them 
 
 but they only who had Faith were the Seed oi Abraham^ to wliom 
 the Promife was made. And therefore the Blefling of Juilitication 
 w^as intended for the Gentiles, and bellrowed on them as well as on 
 the Jews, ,and upon the fame Ground, 
 
 .; ,ifi .' ' 
 
 35 
 
 ;. Becaufe neither they who had Circumcifion, derived down to-'^"-'-''^?- 
 tn, as the Pollerity of Jbralmm, nor they who had tiic Law ; '^^p!^ 
 
 TEXT. 
 
 i\yt7Hat ihall we fay 
 VV then, that Abra- 
 liam our fathei, as per- 
 taining to the flefli, hath 
 Found i 
 
 i Vox it' Abraham were 
 jullified by woiks, he 
 hath uhereoftoijloij'jbut 
 not before God. 
 
 ? For what faith the 
 fcripture ? Abraham be- 
 lieved God, and it was 
 counted unto hjm for 
 lighteoufnefs. 
 
 FAKAFHKASE, 
 
 WHat then fliall we fiy of Abriham our 
 Father accorduig to the Flefli (^), what 
 has he obtained ? Has not he found matter of 
 glorying ? Yes if he were luftified by Works, 
 he had matter of Glorying (r), he might then 
 have gloried over the rell of the Gentile World 
 in having God for his God, and he and his 
 Family being God's People, but he had no Sub- 
 je£l of glorying before God, as it is evident 
 from Sacred Scripture, which telleth us that 
 Abraham believed God, and it was counted to 
 him for Righteoufnefs. Now there had been 
 no need of any fuch Counting, any fuch Allow- 
 ance, if he had attained Righteoufnefs by 
 
 NOTES. 
 
 " 1 (s) Oin- Fnther according to the Flcjb. St. Pji// fpeaks here as lineally defcended from 
 Jhah.vn, and joyns himfelt herein with the relief his Nation, of wiioni he calls Jhr.ih.vw 
 the Father according to the Fkpif to dillinguifh tlte Jews by Birth, from thofe who were 
 ^/iiir/ww's Seed according to the Promife, viz. thole wiic) were of the Faith oi Jhvaham, 
 whether Jews or Gentiles, a Dilliiidtion which he inlifls on all through this Chapter. 
 
 I (/) K«u;{i|uet, tranllated here gloryhig, 1 take to fignify the fame with KMj^hui, tran- 
 ilated Eoajlijig, ch. 2- 17, 15. in which places it is iil'ed to lignify the Jews valuing them- 
 I'elves upon fome national Privileges above the reft of the World, as if they had thereby 
 fome peculiar Right to the Favour of God above other Men, This the Jewifli Nation 
 thinking themfelves alune to have a Title to be the People of God, expreflld in their 
 judging the Gentiles whom they defpil'ed, and look'd on as unworthy and uncapable to be 
 received into the Kingdom of tiie MeiTias, and admitted into Fellowfliip with their Nation 
 Under the Gofpel. This Conceit of theirs St, i'.iH/opj'ofes here, and makes it his bufinefs 
 tolhewtlie Falfiiood and Groundlefnels of it all throusb the eleven firft Chapters of this 
 Epillle. I ask whether it would not help the Englilh Reader the better to find and purfue 
 the Senfe of St. Paa/, If ibe Greek Term were every where render'd by the fame tnglifti 
 Word ? Whether Boajlivg or Gloiying, I think of no great Confequeiice, fo one of them 
 be kept to. 
 
 E 2 
 
 Works 
 
36 
 
 R M J N S. 
 
 PARAPHRASE. TEXT. 
 
 Works of Obedience exafll}' contbrmable and 
 coming up to the Rule of Righteoufnefs. 
 
 4. For what Reward a Man has made himfeif a 
 Title to by liis Performances, that he receives 
 as a Debt tliat is due, and not as a G ft of Fa- 
 
 5. vour. But to him that by his Works attains 
 not Righteoufnefs, but only believeth on God 
 who juififieth him, being ungodly («% to him 
 Juftification is a Favour of Grace : becaufe his 
 Believing is accounted to him for Righteouf- 
 
 6. nefs,or perfedl Obedience. Even as David fpeaks 
 of the Blellednefs of the Man to whom God 
 reckoneth Righteoufnefs without Works, fay- 
 
 7. ing, BlefTed are they whofe Iniquities are 
 forgiven, and whofe Sins are covered. Blef- 
 
 8. fed is the Man to whom the Lord will not 
 
 9. reckon (ir) Sin. Is this Bleffednefs then up- 
 on the Circumcifed only, or upon the Un- 
 circumcifed alfo? For we fay that Faith was 
 
 10. reckoned to Abraham for Righteoufnefs. When 
 therefore was it reckon'd to him ? When he 
 was m Cn-cumcifion or in Uncircumcifion ? 
 Not in Circurncifion, but in Uncircumcifion. 
 
 J I. For he received the lign of Circurncifion a Seal 
 of tiie Righteouihefs of the Faith, which he 
 had being ycc uncircumcifed (jc), that he might 
 
 NOTES. 
 
 5 (") Tov etaioW, him heivg ungodly. By thefe words St, Paul plainly points out Jha- 
 Imm, who w as et*#i.Si)f, 7iiigotily, i. e. a Gentile, not a Worfliipper of the true God when 
 God called niin. /'/</. Note, f/;. 1. 18. 
 
 8 (»') '<oyin-n)t, reckoneth. What this imfuting or reckoning of Righteoufnefs is, may 
 be I'eeii in vcr. 8. viz. the not reckoning of Sin to ajiy one, the not putting Sin to his ac- 
 count : The A; otlle in thtie two Veil'es ufmg thefe two Expreffions as equivalent. From 
 kence the txpieffion of bloiting out of Iniquity, fo frequently ufcd in Sacred Scripture, may 
 be underliood, /. c. tlie Urikir.g it out of the account. Avyiniti fignifies to reckon or ac- 
 count, and witii a Djtive Cafe, to put to any ones account ; and accordingly, ver. 3, 4, J. 
 it ■- tr^inliated fiir/;r«./ or reckj?i'd :^ which woiU for the fake of tngliih headers 1 have 
 kejttt) in tiiis udver. 8, & ii- 
 
 II (*) ottCea. 17. II. 
 
 be 
 
 s 
 
 Now to him that work» 
 ctli, is the reward not rec- 
 koned of giace, but of 
 debt. 
 
 But to him that woik- 
 eth not, but belicv.etii on 
 him that jutiitietli the un- 
 godly, his taitli is coun- 
 ted for rigliteoufnefs. 
 
 tven as D.ivid alfo dt- 
 fcribetli the blefl'ediiels of 
 tue mail uiitn whom God 
 imputeih righteoufnefs 
 without works, 
 
 Saying, Bleffed are they 
 whole iniquities are for* 
 given, and whofe fins are 
 covered. 
 
 Blelled is the nian to 
 whom the Lord will not 
 impute fin.. 
 
 Cometh tliis bleffednefs p 
 then upon the circumcrfi- 
 on only, or upon the un- 
 circumcifion alfo ? For 
 we lay that faith was rec- 
 koned to Abraham for 
 righteoufnefs. 
 
 How was it then rec- ic 
 koned ? when he was in 
 circumcifion, or in uncir- 
 cumcifion ? not in cir- 
 cumcifion, but in uncir- 
 cumcifion. 
 
 And he received the n 
 fign of circumcifion, a 
 
 8 
 
ROMANS, 37 
 
 TEXT. PARAPHRASE. ii^- 
 
 fe.i\of the righteoufners bc thc Father of all thofe who believe, beinsr 
 
 ef the taitli, which he ■ .^ , , t. i r r ■ i i_ 
 
 had yet being uncircum- uncircumciled, that Righceouuieis might be 
 
 cifcd: that he might be reckonM to them alfo ; And the Father of the 12. 
 
 iKt bdi'eve. thougi: the" Circumcifed, that Righteouhiefs might be rec- 
 
 be not circumcifed ; that KOn'd not to tliofe wlio. were barely ot the Cir- 
 
 Tjghteoufirefs^ ^ might be cumcifioii, but to fuchot" the Circumcifion as 
 
 HI '"And*^ the" fatiieTof c°ir- <^^^ alfo walk ill the lleps of the Faith of our 
 
 cumciiion to them who Father Jbraham, which he had being uncir- 
 
 ::;ry:Ut\ifo wat-; ^^^<^'^^^^ O)- F^^ the Promife (.; that he s^, 
 
 NOTES. 
 
 II & iz (y) What Righteoufiiefs reckon'd to any one, or as it is ulually called Imputed 
 Righteoufnefs, is, St. Pml explains, ver. 6 — 8. Whom this Blefling belongs to, he en- 
 quires, wj. 9. and here, ver. n, & 11. he declares who are the Cliildren of Jhahjm^ 
 that from him inherit this BleiTing, ver. 11. he fpeaks of the Gentiles, and there Ihews 
 that JbrnhanL, who was julljfied by Faith before he was circumcifed (the want whereof 
 the Jews look'd on as a diliinguifliing Mark of a Gentile) was the Father of all thofe a- 
 mong the Gentiles, who fhould believe without being circumcifed. And here, lei. iz. . 
 he fpeaks of the Jews, and fays, that Jh\tham was their Father ^ But not that all fliould 
 be juflified who were only chcumcifed ; but 'thofe who to their Circumcifion added the 
 Faith of JbraljMH, which he had before he was circumcifed. That which milled tliofa 
 who millook the Senfe of St. Paul here, feems to be their not obferving that -ntf wm vca- 
 nfM'f is referred to, and governed by tiV ri Aeyi^vm, which muft be fuppoled repeated 
 here after -roTtcf cfejnf**';. Or elfe the Apofile's Senfe and Argument will -not Hand in ite 
 full Force, but the Antithefis will be 1 oil, by preferving of which the Senie runa thu$j 
 jind the Father of the Circunicifal , that Righteoufnefs might he jvifuted-to thofe who, &c. 
 Another thing very apt to millead them, was the joyning of i/.ivoy only, to bjc- jwr ; as if it 
 were ¥ ftiyov vtit, not only thofe who are of the Circwncif.on., whereas it fhould be underllood 
 as it Hands joyn'd to "rifcinfwr, and fo 4fcmu«'{ |oioi/ol' ate bell tranllatcd harcly Circumrifion, 
 and the ApoHle's Senfe runs tlius ; That he might he the Father of the Centilcs that believe, 
 though they he not circumcifed, that Righteonfnejs might he imputed to them alfo ; Jud the Fa- 
 ther of the Jews, that Righteeufnefs might he imfutcd not to t Levi who have Circumcifion only, 
 hut to them who alfo walk in the fleps of the Faith of our Father Abraham, which he had being 
 vncircumcifed. In which way of underflanding ll.is Pafl'age, ii„t only tiie ApoAl'e's. 1116411- 
 ing is very plain, eafie and coherent, but the Conllruftion of the Greek.eXddlycorrelpandsto 
 thatof rer. 11. and is genuine, eafie, and natural, which any othet way will be very perpjexed. 
 ij (2) The Promife here meant is that which he fpeaks of, ver. 11. whereby ;^.'').r/;j)» 
 was made the Father of all that fhould believe all the World over, and for tlrat Rea,fon he 
 is called u,Kifo*^y>& xij/xn, Heir or Lord of the IVorU. For the Believers of all Nations of 
 the Woild being given to liim for a Pofterity, h.e becomes thereby Loid and PollelTor (fos 
 fo Heir amonglt the Hebiews fignified) of the World. For 'tis plain the Apoftle in this 
 Verfe puifues the Argument he was upon in the two former. And 'tis alfo plain that St. 
 faul makes Ciicumcifion to be, the Seal of the Promife made to Jbraham, Gen. iz. as well 
 as of that made to him, Gex. ,17. and fo both thefe to be but one Covensut, and that of 
 cJ). 17. to be but a Repetition and farther tsplication of the former, as is evident from 
 thisChajtet, compared with Gal. 7,, In both which the Ai'olUe argues, that the, Gentiles.- 
 ■dvere intended to be juilified as Wtli as tile Jews, and that Ixjth Jews and Gentiles, whr 
 aic juftiSed, aie juflified by Faith, and not by the Woiks of the Law. 
 
 Iliould 
 
38 
 
 ROMANS. 
 
 JJcrorii 5. 
 
 FARAPHKASE. 
 
 riiould be PoiTciror of the World, was not that 
 Jl>rAi),im^ and tliofc of his Seed, who were 
 under the Law, fhould by virtue of their ha- 
 ving and owning tlie LaM'', be pollefTed of it ; 
 bur by the Ilighteoufnefs of Faith, whereby 
 thofe who were without die Law fcatter'd all 
 over the World, beyond the Borders of Ca- 
 nam^ became his Pofterity, and had him for 
 their Father {a\ and inherited the Blefliug of 
 
 J4' Jurtification by Faith. For if they only who 
 had the Law of Mojh given them, were Heirs 
 of Abraham^ Faith is made void and ufelefs (^), 
 it receiving no Benefit of the Promife which 
 was made to the Heirs of Jbrtilum\ Faith, and 
 
 1 5' fo the Promife becomes of no effecl. Becaufe 
 the Law procures them not Juftification (c), 
 but renders them liable to the Wrath and Pu- 
 nifhment of God f^), who by the Law has 
 made known to them what is Sin, and what 
 Punifhment he lias annexed to it. For there 
 is no incurring Wrath or Punilhment where 
 tliereisno Lawtliat fays any tiling of it (f). 
 
 TEXT. 
 
 the flcjvs of iliat faith of . 
 our father Abraham, 
 \> hioh he lud being yet 
 uiicircuuicireJ. 
 
 For tlie jnouiife iliat jj 
 he flwulU Lh." the lieir of 
 the world, was not to A- 
 braham, 01 to hi;> feetl 
 through the law, but 
 through the righteoufncfs 
 of faith. 
 
 For if they wiiich are j. 
 of the law be heirs, taidi 
 is made void, and the 
 i)romire made of none et- 
 fert. 
 
 Becaufe the law worJt- i^ 
 eth wrath : for where no 
 law is, there is no tranl. 
 gtedioii. 
 
 NOTES. 
 
 (3) Gal. ^ 7. 
 
 14 (h) See G.i/. 5.18. 
 
 15 (c) Cb. 8. 5. G.il. 5. zr. 
 
 (./; See ch. 5. ip, zo. & s- 10, 13, io. & 7. 7, 8, 10. T Cov. rj. %6. <SaU'i. 19. John^. 
 
 41. & T5. IX. 
 
 {e) I iK \ii« ftju®' »' /f wt^6eL»(, of tb.7t, concerning which there is 110 Lav witf} the Satt- 
 ■Jlon of a rumjimicnt anncv'J, there can he no J\aiifgreffton murring Wrath or Pitnijhnevt, 
 Thus it may be render'd if we read i with an Afpiration, as fome do. But whether jt be 
 taken to fignifie where or whereof, the Senfe will be the fame. For mig(0a,mi here to make 
 St. PauFs Argument of Force, mull fignifie fuch a TranfgreJ]mi as draws on the Tranfgref- 
 lor Wrath and Punifhment by the Force and Sanftion of a Law. And fo the Apoftle's Pro- 
 ,pofition IS made good, that 'tis the Law alone that expofes us to Wrath, and that is alt 
 that the La\v can do, for it gives lis no Power to perform. 
 
 There- 
 
TEXT. 
 
 t6 Therefore it is of Uith, 
 that it might le by giacc ; 
 to the end the promife 
 might be fure to ail the 
 i'eed, not to liiat only 
 which is of the law, but 
 to tliat alio whicli is of 
 the faith of Abraham, 
 who is the father of us 
 
 all. 
 17 (As it IS written, 1 
 
 have made thee a fat her 
 
 of many nations) before 
 
 him wlioni he believed, 
 
 even God who quickneth 
 
 the dead, and calleth 
 
 thofe tilings wliich 
 
 be not, as tliough they 
 
 were: 
 
 j8 Who againft hope be- 
 lieved in tiope, that he 
 might become the fatlier 
 of many nations , accor- 
 ding to that which was 
 ftoken, So fhall thy feed 
 be. 
 
 ,0 And being ix>t weak 
 in faitli, he confidered 
 not his own body now 
 dead, when he was about 
 an huiKired yeai old, nei- 
 tliet yet the deadwefs of 
 Sara's uvjinb. 
 
 10 He daggered not at the 
 promife -of God through 
 unbelief ; but wis flrong 
 ill faith, giving glory 10 
 Cod: 
 
 XT And being fully per- 
 fwaded, that what he had 
 
 ROMANS. 
 
 PARAPHRASE. 
 
 Therefore the Inheritance (J'J is of Faith, that 
 it might be merely of Favour, to the end that 
 the Promife might be fure to all the Seed of 
 Abr.tham ; not to that part of it only which has 
 Faith, being under the Law ; but to that pare 
 alfo who without the Law inherit the Faith 
 of Abrahamy vwJio is the Father of us all who 
 believe, whether Jews or Gentiles (As it is 
 written (g), I have made thee a Father of ma- 
 ny Nations; I fay the Father of us all fin the 
 account of God, whom he believed, and who 
 accordingly quickned the dead, /. e. Jbraham 
 and ^arahy whofe Bodies were dead ; and cal- 
 leth things that are not as if they were (h) J : 
 Who without any Hope, which the natural 
 Courfe of things could afford, did in hope be- 
 lieve, that he fliould become the Father ot ma- 
 ny Nations, according to what God had fpo- 
 ken, by God's fhewing him the Stars of Hea- 
 ven, laying. So JIjaU thy Seed be. And being 
 firm and unfhaken in his Faitii, he regarded 
 not his own Body now dead, he being about 
 an hundred Years old ; nor the Deadnefs of 
 S/irah's Womb; He ftaggcr'd not at the 'Pro- 
 mife of God through UnbeUef, but was ihong 
 in Faith, thereby giving Glory to God ; 
 By the full Perfwafion lie had that God was 
 able to perform what he had promifed ; 
 
 NOTES. 
 
 39 
 
 16. 
 
 17- 
 
 18. 
 
 19. 
 
 20. 
 
 21, 
 
 16 (f) The Gramatical Conflruftion does not feem much to favour Inheritance, as the 
 •x Wort to be Topplied here, tiecaufe it does not occur in the prccedhig Verfes. But he 
 
 rtisft oW«TvesSt. faul\ way of Writing, who more regards things than Forms of Speaking, 
 will be fatisfied, that it is enough that he mentioned Heirs, vcr- 15, & 14. and that lie 
 does mean Inherit ancehtxt^ Gal. J. 18. puts it paft doubt. 
 
 17 (g) See Gen. 17. 16. 
 (h) Gen. ij. J. 
 
 And 
 
'fy-- 
 
 ^Sv- 
 
 22. 
 
 50 MANS. 
 
 TARAPHKASE. TEXT. 
 
 Aiid therefore it was accounted to liim for 
 2j.. Righteoulhcis. "Now this of its being rec- 
 
 kcn'd to him, was not written for his fake 
 2-^- alone, But for ours alfo, to v/hom Faith alfo 
 
 will be reckon'd for Rightcoufnefs, viz,, to as 
 
 many as believe in him who raifed Jefus our 
 25. Lord fi-om the dead (ij, Who was deliver'd to 
 
 Death for our Ortences (k), and was raifed a- 
 ^ gain for our fij Juftification. 
 
 NOTES, 
 
 promlfed, he was aWe 
 alio to perform. 
 
 And tlierefore it was ^^ 
 jinputed to him for righ- 
 leoulr.efs. 
 
 Now it was not writ- j-j 
 ten for his lake alone, 
 that it was imputed to 
 him - 
 
 iiut for us alfo, to ia 
 whom it lbr.ll be impu- 
 ted, if we believe on him 
 that raifed up Jefus our 
 Lord from die dead, 
 
 Who was delivered for ^ j 
 out offences, and was rai- 
 led again for our julUfica- 
 tioH. 
 
 44 (i) St. r,i«/ feems to mention this here in particular, to fhew the Analogic between 
 .fbraham^s Faith, and that of Believers under theGolpel ; lee vcr. 77. 
 
 15 (fc) See Rom. 5. ij. & 5. 6, 10. Eph. t. 7, ir, i<5. & 5- i. Col. i, 14, 10— it. 
 I Tim. z. 6. Tit. i. 14. 
 
 (0 t Coi. 15. 17. 1 have fet down allthefe Texts out of St. P.iul, that in them might 
 be feen his own Explication of what he fays here, viz. That our Saviour by his Death at- 
 toned for our Sins, and fo we were innocent, and thereby freed from the Puniftiment due 
 to Sin. But he rofe again to afcertaiji to us eternal Life, the confequence of Juilification ; 
 for the Reward of Rigliteoufnefs is eternal Life, which Inheritance we have a Title to by 
 Adoption in Jefus Chrift. But if he himfelf had not that Inheritance, if he had not rofe 
 into the Poffeffion of eternal Life, we who hold by and under him, could not have rifen 
 from «he dead, and fo could never have come to be pronounced righteous, and to have te- 
 eeiv'd the Reward of it, everlafting Life. Hence St. Pjii^ tells us, i Cor. 15. 17. thzt if 
 Chrijl be net raijed, cur Faith is vain, we are yet in our Sins, i. e. as to the Attainment of 
 eternal Life 'tis all one as if our Sins were not forgiven. And thus he role for our Juftifi- 
 cation, i. e. to affure to us eternal Life, the confequence of Juftification. And this 1 
 think is confirmed by our Saviour in thefe words, Becaufe I live ye fiall live alfo, John 14. 
 i9- 
 
 SECT. 
 
MX) M A N XV: 41 
 
 SEC T. '\L ^^ 
 
 CHAP. V. I ir. 
 
 CONTENTS. 
 
 4^T. Paul in the foregoing Chapters has examined the glorying;, 
 [^ of the Jews, and their valuing themfclvcs fo highly above the 
 Gentiles, and fliewn the Vanity of their boalling in CircumcilioR 
 and the Law., fincc neither they nor their Father Mraham were 
 juftified, or found Acceptance with God by Circumcilion, or the *» 
 Deeds of the Law : And therefore they had no Reafon fo, as they 
 did, to prefs Circumcifion and the Law on the Gentiles, or exclude 
 thofe who had them not, from being the People of God, and unrtt 
 for their Communion in and under the Gofpcl. In this Se6lion ho 
 comes to fhew what the Convert Gentiles, by Faith without Cir- 
 cumcifion or the Law, had to glory in, viz. The hope of Glory, 
 >ver. 2. Their Sutfei'mgs for the Gofpel, ver. 3- And God as their 
 God, ver.ii. In thefe three it is eafy to obferve the Thread and 
 Coherence of St. PauPa Difcourfe here, the intermediate Verfes 
 CacGording to that abounding with Matter, and overflowing of 
 Thought he was fiU'd with) being taken up with an incidental train 
 of Confiderations, to Ihew the Reafon they had to glory in Tribu- 
 .lations. 
 
 TEXT. FAKAPHKASE. 
 
 , <-pHerefore being juiii- 'HT^Herefore being juftified by Faith, we (w) r 
 hie peie \vhh God' X l^^ve Peace with God through our Lord 
 
 through our Lord jeius Jefus Chrift, By whom we have had admit- 2. 
 
 ^'efwhom aifo we have ^^ncc tlirough Faith iuto that Favour in which 
 
 accefs by faith into this 
 
 NOTES. 
 
 t (m) Jf'^e, i. e. we Gentiles that are not under the Law. 'Tis in their Names that St. 
 Paul fpeaks in the three laft Verfes of the foregoing Chapter, and all througli this Seftion, 
 as is evident from the Illation here, Therefore lieing jujlified hy Faith, n-e. It being an In- 
 ference drawn from his having proved in the former Chapter, that the Promii'e was not to 
 the Jews atone, but to the Gentiles alfo: And that Jm.ification was not by the Law, but 
 .t)y faith, and confeqi,ienily deiigued for the Gentiles as well as the Jewsi 
 
 , f P we 
 
42 
 
 Nertvii 3. 
 
 4- 
 5. 
 
 ^. 
 
 RO M A N S. 
 
 PARAFHKASE, TEXT. 
 
 we have ftood, and glory (») in the hope of 
 the Glory which God lus in ftore for us. And 
 not only fo, but we glory in Tribulation alio, 
 knowing that Tribulation worketh Patience, 
 And Patience giveth us a Proof of our felves, 
 which furniflies us with Hope ; And our Hope 
 fnaketh not afhamed, will not deceive us, be- 
 caufe (0) the Senfe of the Love of God is 
 poured out into our Hearts by the Holy Ghoft, 
 which is given unto us *. Far when we Gen- 
 tiles were yet without Strength f , void of aJl 
 Help or Ability to deliver our felves, Chrift in 
 the time tliat God had appointed and foretold, 
 died for us, who lived without the Acknow- 
 ledgment and Worfhip of the tine God f . 
 Scaice is it to be found, tliat any one will die 
 for a jull Man, if peradventure one fliould 
 dare to die for a good Man -^ But God recom- 
 mends, and herein Ibews the Greatnefs of his 
 Love (p) towards us, in that whilft we Gen- 
 tiles were aMafs of profligate Sinners (j^, Chrift 
 
 died 
 
 NOTES. 
 
 grace whereiu we flaiid, 
 and rejoice in hope of the 
 gloiy of God. 
 
 And not only fo, but 
 we glory in t.ibiilaiions 
 alio, knowing tliat tiibu- 
 lation \\orki;tU patience ; 
 
 And ^vueuce, exj'eri- 
 encc j and csjericnce, 
 hope ; 
 
 And 1k>^« acutkecii itot 
 aftjimed , becaufe the 
 love of God is fhed abroad 
 in our hearts, L^y the Moiy 
 GlioU which is given uoto 
 us. 
 
 For wh«n we were yet 
 without llrengtli, in due 
 time, Chrift died for the 
 ungodly. 
 
 For fcarcely for a righ- 
 teous miu will one die : 
 yet peradventure for a 
 good man fonie would 
 even dare to die. 
 
 But God commendeih 
 his love towards us, in 
 that while we were yet 
 Cniiers, ChrUl died fox 
 us. 
 
 i {n) RcLV^fiiS*, toe glory. The fame word here for the Convert Gentiles that he 
 had ufed betbre for the boaltiug of the Jews, and the fame word he ufed where he exa- 
 '.nin'd what AhaJiam. had round. The taking notice whereof, as w« have already obfer- 
 ved, may help to kail us into tiia ApolUe's Senie : And plainly ftiew us here, that St. Ptml 
 rn this Sedfion oppofes the Advantages the Geiuile Converts to Chriftianity have by Faith, 
 to chofe the Jews gloried in' with (u much Haughtiiirfs and Contempt of the GentilesL 
 
 5 (o) Becaiifi. * The Force- o£ this Inference feeins to ftaiid thus. The hope of eternal 
 Happinefs, wliich we glory in, cannot deceive us, becaufe the Gifts of the Holy Ghofl be- 
 llowed upon us, affuie usof the Love of God towards us, the Jews ihemfdves ackno«»- 
 iedging that the Holy GhoH is given to none but thole who are God's own People. 
 
 8 (p) Another Evidence St. 2'ju/ gives them here of the Love of God towards them, and 
 the ground they had to glory in the hoges of eternal Salvation, is the Death of Chnft foi 
 them, whilll they were yet in their Gentile Eftate, which he defcribes by calling them, 
 
 6, 8 (y) f 'hinvcif, without ftrength \'h\i\0!is, imgodly \ 'A(M.fi^M>i, Sinners ^ 'E;(JV^» 
 
 Enemies : I'hefe four Epitliifes are given to them as Gentiles, they being ufed by St. !*««/, 
 
 IS the pioper Attributes of the Heathen World, as confider'd in Contradiftinftion to the 
 
 jewifh Nation. What St. Pml lays of the Gentiles in other Places will clear this. The 
 
 ,helplefsCondiiionof the Gentile Worldiu the State of Gentilifm, figniiied here tif d9^ 
 
ROMANS. 43 
 
 NOTES. ^'''''" > 
 
 ft!/, without Stnrigtlf he terms, Col. z. ij. de.td in Sin, a State, if any, of Weakners 
 And nence he fays to the Romans converted to Jefus Chrirt ; i'icU your f elves unto Gad, <u 
 thofe th.1t iiie alive from the deLid,^ and your [elves m Injlrumenfs of kighteoufiufs unto God, 
 ch. 6. 13. How he defcribes *m4/«r, Ungodlinefs, mentioned c/j. 1. i8. ascheprojier Stale 
 of the Gentiles, we may fee i;er. 21, !?• That lie thought the Title auajToAe), S'viun, 
 belong'd peculiarly to the Gentiles, in Contradillinflion to the Jews, he puts it pall doubt 
 in thefe words, Ve who are Jews by Nature, and iiot Sinners of tic Gentiles, Gal. i. 15. See 
 
 alfoch. 6. 17 ii- And as for i;)^9^l, Enemies, you have the Gentiles before theit 
 
 Converfion to Chtiftianity fo called, Col. 1. 2.1. St. P.ik/, Eph. z. t 1;. defctibes 
 
 the Heathens a little more at large, but yet the Parts of the Charadter he there t;ives 
 them, we may find comprilcd in thefe four Epithites; the ^Ssi/su, weik, ver. i, 5. the in- 
 iu< ungodly, and dfjutf-mf^oi Sinners, ver. i;. and the ix-^o'. Enemies, ver. 11, li. 
 
 If it were remembred that St. Paul all along through the eleven hrll Chapters of this 
 (^EpiiHe, fpeaks nationally of the Jews and Gentiles, as 'tis viiible iie does, and not perfo- 
 nally of fingle Men, there would be lels Difficulty and fewer Miftakes rn uiiderflanding 
 jhjsEpiftle. This one place we are upon is a fuflicient Inflance of it. For if by thele 
 Terms here, we (hall underftand him to denote all Men perfonally, Jews as well as Gentilesj 
 before they are favingly ingrafted into jefus Chrift, we Ihall make his Difcourfe here dil- 
 iointed,and his Senle mightily perplex'd, if at all confillent. 
 
 That there were fome among the Heathen as innocent in their Lives, and as far from. 
 £runity to God as fome among the jews, cannot ba quellion'd. Nay, that many of them 
 were not Ji<n£tii, but piffS/xtro/, Worlhippers of the true God, if we could doubt of it, is 
 manifell out of the JHs of the Jpojiles ; but yet St. Paul in the places alwve quoted pva 
 nounces them all together, dnGtii and et'Ssw, (for that by thele two Terms applied to tiw 
 fame Perfons, he means the lame, i. e. fuch as did not acknowledge and woifnip tlie truo; 
 God, feems plain) ungodly, and Sinners of the Gentiles, as nationally belonging to tlieni )« 
 Contradiflinaion to the People of the Jews, who were the People of God, whihl the other 
 were the Provinces of the Kingdom of Satan : Not but that there were Suiners, heinous 
 Sinners, among the Jews ; but the Nation, confider'd as one Body and Society of Men, dif- 
 own'd and declared againll, and oppofed it felf to thofe Crimes and Impurities which are 
 mentioned by St. Paul, ch. i. 24, Qfc. as woven into the religious and politick Conllituti- 
 ons of the Gentiles. There they had their full Scope and Swing, had Allowance, Coun- 
 tenance and Proteftion. The Idolatrous Nations had by their Religions, Laws and Forms 
 of Government, made themfelves the open Votaries, and were the profeffed Subjects of 
 Devils. So St. Paul, i Cor. 10. zo, 21. truly calls the Gods they worlhipped and paid 
 their Homage to. And luitably hereunto, their religious Obfetvances 'tis well known were 
 not without great Impurities, which were of right charged upon them, when they had a 
 place in their Sacred Offices, and had the Recommendation of Religion to give tliein cre- 
 dit. The rell of the Vices in St. /".lu/'s black Lill, which were not warm'd at their Altars, 
 and foller'd in their Temples, were yet by the Connivance of the Law cheriffi'd in their 
 ptivate Houfes, and made a part of the uncondemned Aflions of common Life, and had 
 the Countenance of Cuflom to authorize them, even in the bed regulated and moil civili. 
 zed Governments of the Heathens. On the contrary, the Frame of the jewilh Common- 
 wealth was founded on the Acknowledgment and Woifhip of the one only true invifible 
 God, and their Laws required an extraordinary Purity of Life, and Stridnefs of Manners. 
 That the Gentiles were ililed inigii Enemies, in a political or national Senle, is plain 
 from Efh. i. where they are called, Miens from the Cowmojiwealt/j of Ifrael, and Strangers 
 fi»m the Covenant. Abraham on the other hde was called the Fi iend of God, i. e. one in Co- 
 venant with him, and his profelled Subjeft, that owned God to the World ; And fo were his 
 Pollerity the People of the Jews, whilH the reft of the World were under Revolt, and li- 
 ved in open Rebellion againft him, rid. 11a. 41. 8. And heie in this Epiflle St. Paul ex- 
 wtelly teaches, that when the Nation of the Jews, by rejefting of the Melli-is, put them- 
 .ttlws eut of the Kingdom of Cod, and were call oft from being .my longer the People of 
 
 F i God, 
 
R-O M A N-'S. 
 
 X,rov^^ yV T E S. 
 
 God, they became Enmks, niid the Gentile World were reconciled'. Sce.C/i. ii. i?, i9; 
 Hence St. P.iu! who wastlie Apollle of the Gentiles, calls his jierformiiig that Office, tbc 
 Mhiijlry of KecoiiciiiMiov, i Cor. 5.1 J. And here in tliis Chjjter, vcr. i; tlie Privilege 
 which tiiey receive by the accej^ting oF the Covenant of Grace in Jcfus Clirilt, he tells iliem 
 iithis, iVm rhcy bMrViMc with God, i.e. are no longer incorj orated with his Enemies, 
 and of the Party of the oj'en Rebels againft him in tiie Kingdom of Satan, being rcturii'd tc 
 their natural Allegiance in tl.eir owning the oue tri;e fuj-renie God, in fubmittiiig to the 
 Kingdom he had let up in his Son, and being received by liim as iiis Subjects. Suitably 
 hereunto St. James, I'peaking of the Converiion of the Gentiles to the Proftliion of the Go- 
 fjcl, fays of it, that God did vijit the Genriles, to t.ikc out of them a I'eofle for his Nana, 
 JrJsii. 14. Sever. 19. he calls the Convens, thofeveho from .viioiig the Gentiles are turned 
 to God. 
 
 Kcfides what is to be found in other Parts of St. P.ik/'s Epiftles to jullifie the taking of 
 thefe Words iiere, as apj^ly'd nationally to the Gentiles, in ContraJillindioii to the Chil- 
 dren of J/Vjc/, that which ft. P.iii/ fays, ver. 10, 11. makes it necellaty tounlierliand them 
 fo. We, fays he, wheti we rcere Enemies were reconciled to God, zn^ {o we i\ov! glory in bim^. 
 as our God. jre here nmll unavoidably be fpx>ken in the Name of the Gentiles, as is plain 
 not only by the u-hole Tenor of this Sedlion, but from this Pafl'age of glorying in God, which 
 he mentions as a Privilege now of the believrng Gentiles, furjialling tliat of the Jews, whom 
 he had taken notice of before, ch, z. 17. as being forward to glory in God as their peculiar 
 Right, though with no great Advantage to themfelves. But the Gentiles who were re- 
 conciled now to God by Chrill's Death, and taken into Covenant with Godj as many as re- 
 ceived the Gofpel, had a new and better Title to this glorying than the Jews. TJiofethat 
 now are reconciled, and glory in God as their God, he fays were Enemies. The Jews 
 who had the fame corru)it Nature common to them with the reft of Mankind, are no whei'e 
 that I know called citdgji Enemies, or affiSs7( migodly, whjlfl they publickly owned liim for 
 iheir God, and jrofellcd to be his People. But the He.ithens were deem 'd Enemies, for 
 being Aliens to the Commonwealth of J/r.wl, and Strangers from the Covenants of Pro- 
 inile. There were never but two Kingdoms in the World, that of God, and that of the 
 Devil ; thefe were oppoliie, and therefore the Subjeifs of the latter could not but be in the 
 State of Enemies, and fall under that Denomination. The Revolt from God was univerfal, 
 and the Nations of the haith had given themfelves up to Idolatry, when God called Jh\J- 
 h.vn, and look him inty Covenant \vit4i himfelf, as he did afterwards the whole Nation of 
 ihe Ifraelites, whereby they were le-admltted into his Kingdom, came under his Protedl- 
 an, and were his People and Subjedts, and no longer Enemies, whilft all the reft of the 
 Nations remain'd in the State of Rebellion the profelfed Subjeds of other Gods, who were 
 L'furpers upon God's Ri^ht, and Enemies of 4his Kingdom. And indeed if the four Epi- 
 ihfies be not taken to be ipoken here of the Gciitile World in this Political and truly EvangCr 
 Heal Senle, but in the ordinary Syllematieal Notion applied to all Mankind, as belonging 
 aniverfally to every ^lan perfonally, whether by Profeliion Gentile, Jew or Chriftian, be« 
 iore lie be adually regenerated by a laving Faith, and an elTedual through Converfioii, the 
 illative Particle lKbe>eJore, in tlie beginning of ler. ii. will hardly connedl it and what 
 follows to the foregoing part of this Chapter. But the eleven firft \'"erfes muft be taken- 
 for a Parent lieiis, andtlien the T/jtif/oie in the begiiMiing of this 5/Z1 Chapter, which joins 
 it to the 4//; with a very clear Connexion, will be wholly infjgnificant, and after all the 
 Senfe of tlie iitb \'erfe, will but ill fodder with the end of the 4/Z1 Chapter, notwitliAan- 
 diiig the Ifhc) efore which is taken to bring them in as aiv Inference. Whereas thefe eleven 
 firft Verfes being fuppol'ed to be fpoken of the Gentiles, makes them not only of a piece 
 with St. P.Ws Defign in the foregoing and following Chapters, but the Thread of the 
 whole Difcourfe goes very fmooth, and the Inferences (ulher'd in with Thereforem the ijl 
 Verle, and with Wherefore in the i-uh Vetfe) are very eafie, clear and natural from the 
 immediately preceding Verfes,. That of the \fl Verfe may be feen in what we have already. 
 fjijdj.aniihat.of.the iz//j Vetfe in fliprt Hands tlius , We GtntiUshavc hyCbrlfi rtteivtd tht. 
 
 Rkotu. 
 
R M A N S. 
 
 TEXT. PARAPHRASE, 
 
 45 
 
 9 Much more tlien being 
 Dowjuliifitd by his blood, 
 we fhall be laved from 
 wrath through l.im. 
 
 10 For it when we were 
 enemies, we were recon- 
 ciled to God by the death 
 of his fon : mucli more 
 being reconciled, we Ihall 
 be faved by liis life. 
 
 11 And not only lb, but 
 we alio joy in God, 
 thiough our Lord Jel'us 
 Chrilt, by whom we 
 havfi now received the 
 aroiiement. 
 
 died for us. Much more therefore now behig 
 juftiHed by his Death, fhall we through him 
 be dehvered from Condemnation (^r) at the day 
 of Judgment, For if when we were Ene- 
 mies f, we were reconciled to God by the 
 Death of his Son, much more being reconciled' 
 fhall we be faved by his Life. And not on- 
 ly (^) do M'e glory in. Tribulation, but alfoin 
 God through our Lord Jefus Chrill, by whom 
 now {t^ we have, received -Reconciliation. 
 
 notes: 
 
 Rccciinliat'wn, which we c.innot doiilflo Vc hitenilcd for vs js well as for the Jews,Jince Sin nrnl 
 Di\uh ento\i into the World by Adam, the covniwu Father of us all. And m by the Difohcdi- 
 ence of that one. Condemnation of Death Mtiie on all j fo by the Obedience of one, Jitfiijicatiott^ 
 to Life came upon all. 
 
 9 (r) What St. Panlhere calls Wrath, he calls the Jf^rath to cnm<, r ThelT. i. lo. and 
 generally in the New Tellament Wrath is put for the Punifhiiient of the Wicked at the lall 
 Day. 
 
 II (i) 'Ov yiipov J'l, Jnd not only fo, I think no body can with the lead Attention read 
 this Sedlion without perceiving that thefe Words joyn on this Verfe tothe 5,/. The Apollle in 
 the tA Verfe fays, We the Gentiles who believe , glory in the hopes of an eternal fplejidid ^'ta^e of 
 Elifs. Ill the 31/ Verfe he adds, Bjuicoi' eflt, Jnd not only fo, but our Afflict ions are to us 
 matter of Glorying, which he proves in the leven following X'erfe.s, and then ver. 11. adds 
 •Ufxdwr/*, Jnd not only fo ■■, but we glory in God alfo as our God, being reconciled to him 
 in Jefus Chrill. And thus he (hews that the Convert Gentiles had whereof to glory as 
 well as the Jews, and were not inferior to them, though they had not Circumcifion and 
 the Law, wherein the Jews gloried fo much, but with no ground in comparilon.of what 
 the Gentiles had to glory in, by Faith in Jefus Chrift, now under the Gofpel. , 
 
 (r) 'Tistrue we Gentiles could not formerly glory in God as our God, that was the Pri- 
 vilege of the Jews, who alone of all the Nations owned him for their King and God, and 
 were his People in Covenant with him. All the reft of the Kingdoms of the Earth had 
 taken other Lords, and given themfelvcs up to falfe Gods, to lerve and worlhip tliem, 
 and fo were in a State of War with the true God, the God of IfraeL But now we bein^ 
 reconciled by Jefus Chrilt, whom we have received, and own for our Lord, and thereby 
 being return'd into his Kingdom, and to our antient Allegiance, we can truly glory in God 
 as our God, which the Jews cannot do, who have refufed to receive Jefus for their Loidj 
 whom Gcd hath apjjxsinted Lord over all things. 
 
 tOo 
 
 II. 
 
 SECT 
 
4-6 
 
 ROMANS, 
 
 SECT. VI. 
 CHAP. V. 12. — vn. 25. 
 
 CONTENTS. 
 
 THE Apoftle here goes on with his Defign of fhewing that 
 the Gentiles under the Gofpel have as good a Title to the 
 Favour of God as the Jews, there being no other way for either 
 few or Gentile to find Acceptance with God but by Faith in Jefus 
 Chriil. In the foregoing Seftion he reckon'd up feveral Subjeds 
 ^f glorying which the Convert Gentiles had without the Law, and 
 concludes them witli this chief and principle matter of glorying, 
 even God himfelf, whom, now that they were by Jefus Chrift 
 their Lord reconciled to him, they could glory in as their God^ 
 
 To give them a more full and fatisfa£lory Comprehenfion of 
 this, he leads them back to the Times before the giving of the 
 Law, and the very Being of the Jewifli Nation ; and lays before 
 them in Ihort the whole Scene of God's Oeconomie, and his Deal- 
 ing with Mankind from the beginning, in reference to Life and 
 Death. 
 
 1. He teaches tliem, that by Jdam's Laps all Men were brought 
 into a State of Death, and by Chrift's Death all are reftored to 
 Life. By Chrill alfo as many as believe are inflated in Eternal 
 Life. 
 
 2. Tliat the Law when it came laid the Ifraelites fafter under 
 Death, by enlarging the Offence which had Death annexed to it. 
 
 iFor by the Law every Tranfgreffion that any one under the Law 
 committed, had Death for its PuniQiment, notwithftanding which 
 by Chrift tliofe under the Law who believe receive Life. 
 
 3 . That though the Gentiles who believe come not under the 
 Rigor of the Law, yet the Covenant of Grace which they are un- 
 
 tjcler, requires that they Hiould not be Servants and ValTals to Sin, 
 to obey it in the Lufts of it, but fmcerely endeavour after Righte- 
 oufnefs, the end whereof would be everlafting Life. 
 
 4. That the Jews alfo who receive the Gofpel, are deliver'd 
 h'om the Law, not that the Law is Sin ; but becaufe though the 
 Law forbid the obeying of Sin as well as the Gofpel, yet not ena- 
 bling 
 
ROMANS, 4:7 
 
 bling them to refift their finful Lufts, but making each compliance ■^nch.'^j. 
 with any fmful Luft deadly, it fettles upon them the Dominion oF^i^^l^^' 
 Sin by Death, from which they are delivered by the Grace of God 
 alone, which frees them from the Condemnation of the Law for 
 every aftual TranfgrefTion, and requires no more but that they 
 fhould with the whole bent of their Mind ferve the Law of God, 
 and not their carnal Lulh. In all which Cafes the Salvation of the 
 Gentiles is wholly by Grace, without their being at all under the 
 Law. And the Salvation of the Jews is wholly by Grace alfo, 
 without any Aid or Help from the Law : From wliich alfo by 
 Chrift they are delivered. 
 
 Thus lies the Thread of St. F4«/'s Argument, wherein we may 
 fee how he purfues his Defign of fatisfying the Gentile Converts at 
 Ro?aej that they were not required to lubmit to the Law of Alofes ; 
 and of fortifying them againlt the Jews, who troubled them about 
 it. 
 
 For the more diftinft and eafie Apprehenfion of St. Paafs dif- 
 courfmg on thefe Four Heads, I fhall divide this Sedion into the 
 Four following Numbers, taking them up as they lie in the Order 
 of the Text. 
 
 SECT. VI. N. I. 
 
 CHAP. V. I a 19. 
 
 CONTENTS. i 
 
 TTEre he inftru£ls them in the State of Mankind in general, 
 XTa. before the Law, and before the Separation that was made 
 thereby of the Ij'raetites from all the other Nations of the Earth. 
 And here he fhews, that Adam tranfgreffing the Law which forbid 
 him the eating of the Tree of Knowledge upon pain of Death, 
 forfeited Immortality, and becoming thereby mortal, all his Pofte- 
 rity defcending from the Loins of a mortal Man, were mortal too, 
 and all died, though none of' them broke that Law but Jd/tm him- 
 fclf: But by Chrift they are all rcftored to Life again. And God 
 juftifying tliofe who believe in Chrift, they are ireltorcd to their 
 Primitive State of Righteoufnefs and Immortality j fo that the 
 
 Gentiles 
 
fr IROMJNS. 
 
 •:^;^^5;^-.Gendle3 hemg.the.DeliGendants of Jds.n as wf^^l as the Jrws, ikna 
 ~'w<v^'^^ taii'-rbi' ail the Advantages that accrue r.. uie iPolV,.; Ly of W^^w 
 
 .by Ciu-iJl, as the Jews ihunfelvcs, k be::.g.all wholly aad Ibleiy 
 
 f):oiu Grace-' 
 
 TAK AT UKASE. 7 EXT. 
 
 '•32 WJt^^^^f^^OVe to give you a State of the \/l7Horsforc as by one u 
 
 Vy, whole Matte, from the beginning, you jX ::LrU'%^rcfei"h 
 mult know, that as by the Act of one Man by fin ; and to death paii 
 yidam, the.Fatherof us all, Sin entred into the ^f hl%"\Hli."d "' ^''^ ^''" 
 World, and Death, which was the Punifhmcnt ' ForumiUhe law fmi; 
 anncxedio the Offence of eating the forbidden v^'as inthe world , but.fin 
 Fruit, entcr'd by that Sin, for that ali Mam\ 
 1^.5. Pofterity thereby became mortal- (^/). 'Tis 
 true indeed. Sin was univerfally committed in 
 .the World by all Men, all the time before the 
 . pofitive Law..of -God.. delivered by A/o/f;; but 
 
 NO T E^, 
 
 12 (rr) Hive JiwieJ,-^ have render'd Z'tY.7?»e mortal, following the Rule I think very ne- 
 
 nellary tor the undemanding St. RvtVs £pililes, (viz.) the making him as much asispofli- 
 
 ble iii.sown Interpreter, i Cor. 1 5. zi. cannot be denied to be parallel to this place. Tliis 
 
 and the following ^'erles here being, as one may fay, a Comment on that Verle in the Co- 
 
 • -yintbia7is, St. Pjul treating here of the fame matter, hut more at large. There he fays, 
 
 iJs ;n Adam all die. which Words cannot be taken literally, but thus. That in Adam all 
 
 .Lbecame mortal. The fame he fays here, but in other words, putting, by a no veryunufu- 
 
 jal Metonymie, the Caufe for the Efl'eft, {viz.) the Sin of eating the forbidden Fruit for the 
 
 i Effect of it o!) Jd.vni, viz. Mortality, and in tiim on all his Polterity : A mnital Father in- 
 
 fefted now with Death, being able to produce no better than a mortal Race. Why St. 
 
 Paul differs in his Phrafe here from that which we find he ufed to the Corinthiaiu, and 
 
 prefers here that which is liarderand more figurative, may perhaps be cafily accounted tor, 
 
 if we conlider his Stile and ufual way of Writing, wherein is fliewn a great liking of the 
 
 Beauty and Force of Antithefis, as ferving much to Dluftration and Impreflion. In the 
 
 l5//j oi Corinthian!, he is fpeaking of Life reltored by Jelu.s <rhrjll, and to illuflrate and 
 
 fis tiiat in their Minds, the Death oi Mankind bell ferved ; Here to the Romans he is dif- 
 
 cowihig of Kighteoufnefs reflored to Men by Chtilt, and therefore here the term Sin is the 
 
 :nuli natural and propcrell to fet that off. But that neither aftual or imputed Sin is 
 
 •meant here, or ver. 19. where the lame way of ExprelTion <is ufed, he that has need of it 
 
 may fee proved in Dr. Whithy upon the place. If there can be any need of any other 
 
 . 'Proof, when it is evidently contrary to St. Paul's Defign liere, which is to (hew, that ill 
 
 Menfrom Mam tor/tfj/w, died folely in confetjuence of Mam's Tranfgreflion, fp« vtr. 17, 
 
ROMAN S. 
 
 % 
 
 TEXT. PAKAPHKASE^ (i^ 
 
 is not imputed when there 'tjs as true (iv) that there is no certain deter- 
 T4 '^ Nevert'helefs , death niincd PuniflnTient affixed to Sin without a po'- 
 
 fitive (jf) Law declaring it. Ncverchelefs we 14. 
 
 NOTES. 
 
 f? («') 'Owx 4AA3>«7t<o, is not impnteti, fo our Trannatioit, [>ut pofTibly nateiadlyto 
 the Senfe of the Ai'oUle ; 'EAAe^Tv iignifies to reckon, but cannot be iiuernreted reckon to, 
 which is the meaning of impute, without a PerCon alligned to wiioiii it is imputed. And 
 fo we fee when the word is ufed in that Senfe, the Uaiive Cafe of the Perfon is fubjoyn'd- 
 ■ And therefore it is well tranflated, Fhilem. i8. If he owes thee any tiling, '«^o« 'iKKoyn, jitr 
 it to my account, reckon or impute it to me. Befides St. P,t!(/ here tells us, tiie Sin iiere 
 fpoken of as not reckon'd, was in the World, and had aftual Exiflence during the time be- . 
 tween ^(/j«j and y)/o/«, but the Sin which is fuppofed to be imymtd is Mam's Sin, whicli 
 he committed in Paradice, and was not in the World during tlie time from Aiam till Mo- 
 fes, and therefore 'iKKtyuJoji cannot here fignifie implied. Sins in Sacred Scripture aie cal- 
 led Debts, but nothing can be brought to accounts, as a Debt, till a Value be fet upon it. 
 Now Sins can no way be taxed, or a rate fet upon them, but by the politive Declaration 
 and Sauilion of the Law-maker. Mankind, without the politive Law of God, knew by 
 the Light of Nature, that they tranlgreffed the Rule of their Nature, Reafon which dida- 
 ted to them what they ought to do. But without a pofitive Declaration of God their Sove- 
 reign, they could not tell at what ratp God tax'd their Trefpalles againlf this Rule ; till he 
 pronounced that Life fhould be the Price of Sin, that could "ot be afcertajned, and confe- 
 quently Sin could not be brought to account : And therefore we fee that where there was 
 no pofitive Law affixing Death to Sin, Men did not look on Death as the Wages or Retri- 
 bution for their Sin ; they did not account that they paid tiieir Lives as a Debt and Forfeit 
 for their Tranfgreliion. This is the more to be confider'd, becaufe St. Paul in this EpilUe 
 treats of Sin, Punifliment, and Forgivencfs by way of an Account, as it were of Debtor 
 and Creditor. 
 
 He will be farther confirmed in this Senfe of thefe word.', wh.o will be at the pains to 
 compare ch. 4. 15. & 5. 13,10. & 7. 8, 9. tog«ther. St. Rml, ch. 4. 15. fays. The Law 
 vorketh Wrath, i. c. carrietli Punilhment with it. For where there is no Law, there is no 
 Tranfgrejjion, Whereby is not meant, that there is no Sin where there is no pofitive Law, 
 (the contrary whereof he fays in this Yerfe, viz. that Sin w.is in the World 3.\\ the time be- 
 fore the Law) but that there is no Tranfgrenion with a Penalty annexed to it without a 
 pofitive Lav/. And hence he tells the Romans, ch. i. ?i. that they knew not that thofe 
 things deferved Death, [vid. Note, ch. i. 51.] but it was by the politive Law of God only 
 that Men knew that Death was certainly annexed to Sin as its certain and unavoidable Pu- 
 nilhment ; and fo St. Paul argues, ch. 7. 8, 9. 
 
 (.r) N^fXK, Law. Whither St. Tjk/ by >'c(/®' here means Law in general, as for the mofl 
 part he does where he omits the Article ^ or whither he means the Law of Mofes in parti- 
 cular, in which Senfe he commonly joyns the Article to v<i(jl&, this is plain that St. P.ml'i 
 Notion of a Law was conformable to that given by Mofa, and fo he ufes the word 1 o/-(®-, 
 inEnglilh Law, for the pofitive Command of God, with a Sanftion of a Penalty aimexed 
 tc it, of which kind there never having been any one given to any People, but that by 
 Mofes to the Children of Ifrael, till the Revelation of the Will of God by Jefus Chi ill to 
 all Mankind, which for feveral Reafons is always called the Gol'pel, in Contradillinftion to 
 the Law of jT/o/ci, when St. P.J!</ fpeaks of Law in general, it reduces it lelf in Matter of 
 Fail to the Law of Mofes. 
 
 G fee 
 
5 
 
 O 
 
 Ari.Ch.^-j. 
 fferovis 3. 
 
 ROMANS. 
 
 rAKATHKASE. TEXT. 
 
 .reigHed from Adam t« 
 Mofes, even over theia 
 tliat had iiot iiniied after 
 tlie fiiTiilkuJe of Adam's 
 traiilgrellion, who is the 
 figure of him that was to 
 come : 
 
 But not as ilie offeuce, t j 
 fo alio is the free gift. 
 For if through the offence 
 of one many be dead, 
 mucli more the grace of 
 God, and the gift by grace, 
 which is by one man, Je- 
 fus Ouift, hath abouni- 
 ed unio many. 
 
 fee that in all that fpace of time, whidi was 
 before the pofitive Law of God by Mofes, Meu 
 from the beginning of the World died all as 
 well as their Father Jdaf», though none of 
 them but he alone liad eaten of the forbidden 
 Fruit fjj, and thereby, as he had committed 
 tliat Sin, to which Sin alone the Puniflimeat of 
 Death was annexed by tiie pofitive Sanction of 
 God denounced to Jdam^ who was tlie Figure 
 15. and Type of Chrift who was to come. Bat 
 yet though he were the Type of Chrilf , yet the 
 Gift or Benefit received by Chrift, is not ex- 
 aQly conformed and confined to the Dimenfi- 
 ons of the Damage received by Jdamh Fall. 
 For if by tlie Lapfe of one Man the multi- 
 tude {^}, 7. f. all Men died (-z.), much more 
 did die Favour of God, and the Free Gift by 
 the Bounty or Good-will which is in Jefus 
 Chrift, exceed to the multitude (-i), /'. e. to all 
 
 Men. 
 
 NOTES. 
 
 14 (}j In tlii:; Verfe St. PjK/prov^:s that all Men became mortal by Jdani's eatinthe 
 forbidden Fruit, and by tliat alone, becaufe no Man cm incur a Penalty without the San- 
 ilion of a politive Law, declaring aiwi ellablifhing that Penalty, but Death was awiexed by 
 no pofitive Law to any Sin, but the eating tlie forbidden Fruit; and therefore Mens dyiug 
 before the Law of Mnfes, was purely in conCequence of M-am's Sin, in eating the forbidden 
 Fruit, and the jofitive San<Sion of Death annexed to it, an evident Proof of Mafl's Mor- 
 tality coming from thence. 
 
 I s (~) 'O; T0A.A0?, & 7»{ wax^?*, I fuppofe may be uuderflood to ftand here for ilie 
 Multitude OT collective Body of Mankind. For the ApoUle in exprefs words allures us, 
 I Cor. 1 5. zz. That in Adam jll died, and in Chrift ali are made alive : And fo here, ver. 18. 
 M Men fell under the Condemnation of Death, and aU Men were reftored unto Juftificatioa 
 of Life, which j// jWew in the very next words, ver. 19. ate called o/t«ax8/, the many. 
 So that the many, in the former part of this Veil'e, and^i* nid7iy at the end of it, com- 
 prehending all Alankind, mull be equal. The Comparil'on tlierefore, and the Ine>jualitjr 
 of the things compared, lies not here between tlie Numbers of thole that died, and the 
 Niumbers of thole that (hall be reflored to Life. But the Comparilon lies between the Per- 
 fons by whom this general Death, and this general Relloration to Life came, Mam the 
 Type, and Jefus Chrih the Antitype ; And it feems to lie in this, that Jdam's Lapfe came 
 ■barely for the Satisfadion of his own Appetite and defire of Good to himfelf, but the Re- 
 ftoration was from the exuberant Bounty and Good-will of Chriil towards Men, who at the 
 coft of his own painful Death, purchaled Life for them. The want of taking the Compa- 
 nion 
 
tence. 
 
 ROMANS. ^i 
 
 TEXT. FAKAPHKASE. jfi^ 
 
 i6 And not as it was by Men. Furthermore, neither IS tile Gift as was- »6i 
 
 "ft ;1o'";he ' ,u\me,u the Lapfe, by one Sin (.). For the Judgment 
 
 vi'asbyone to condemiia- or Sentence was for one(^) Oftence to Con- 
 
 tioii ; but the free gift is demnation : But the Gift of Favour reaches 
 
 i^unr^aLt^ "' ""'^ notwithftanding iTiany (4) Sins, to Juftificiti^- 
 
 For if by one mans of- on of Lite (^). For if by oiie Lapfe Death 17. 
 
 iiT^ much^ mor1:"'^'lhey reigncd by reafon of one Offence, much more 
 
 which receive abundance fliall they who receiving the (c) Surplufage of 
 
 of grace, and of the gift favour, and of thc Gift of Righteoufuefs, reign 
 
 of jighteouluels , ihall ' t> > & 
 
 NOTES. 
 
 rifon lier^ right, and the placing it amifs in a. greater Number reflored to Life by Jeftis 
 Chrift, than thofe brought into Death by Jihm's Sin, hath led Ibnie Men to far out of the 
 vrsy, as to alledge, that Men in the Deluge died for their own Siiis. 'Tis true they did 
 lb, and fo did the Men of Sodom and Gomorrah, and the Philiflines cut off by the Ifraelites, 
 and riiultitudes of others : But 'tis as true, that by their own Suis they were not made 
 mortal: They were fo before by their Father ^ifjw's eating tlie forbidden Fruit ; I'othat 
 \vhat they paid for their own Sins was not Immortality, which they had not but a few 
 Yearsof their own finite Lives, which having been let alone, would every one of them,, 
 in a Ihort time have come to an end. It cannot be denied therefore but that it is as tru? 
 if thefe as any of the relt of Mankind before Mofes, that they died folely in Jd.im, as St. 
 l>.nil has proved in the three preceding Verles. And 'tis as tiue of them, as of any of the 
 rell of Mankind in general, that they died in >^;i,i»j. For this St. T.ni/ expreiiy affetts of 
 ally that in ^i.r;« jft died, i Cor. 15. iZ. and in this very Chapter, vcr. 18. in otiier words. 
 It is then a flat Comradiftion to St. Piiid to fay, that thole whom the Floud fwept away did 
 not die in Jdam. 
 
 16 (.1) A* ifw et;:/(«fTO.«*T©-, by oiic Shi, fo the Alexandrine Copy reads it more con- 
 formable to tne Apoiile's Senle. For if ivof one in this Verte be to be taken for the Perfon 
 of Jdmr, and not for his one Sin of eating the fofbidden Fruit, there will Iw notliing to an- 
 iwer vtKKav ^5iT7a/>t(*7Wf, many Offences here, and fo the Compaiil'oii St. Paul is upon will 
 be loft, whereai it is plain that in tnis Verfe he (hews another Difproportion in tlie cafe, 
 wherein Mam the Type comes fliort of Chrifl the Antitype j and that is, that 'twas but 
 for one only Tranfgreflion that Death came upon all Men ; But Chrill rellores Life unto aU 
 notwithftanding multitudes of Sins. Thefe two Eatceffes both of the good Will c^" the Do- 
 nor, of the Greatnefs of the Gift, are both reckon'd up together in the follnwiijg Verle, B ~ 
 and are there plainly e^tpreffed in tAtmiAV riif >*&t&- 1^ '"^ A'f'** i Tlie Excels of the Ji*' «.h.«.^ 
 Favour in the greater Good-will and Colt of the Donor. And tlie Inecjuality of the Gift it 
 felf which exceeds, as -many exceeds ««e ; or the Deliverance from the Guilt of tiieny Sins, 
 dijfs the deliverance from the Guilt of o);t. 
 
 {b) Sutif, Of Life ^ is found' in the Alexandrine Co\i"y. ,And lie that will read -^r. .j 8. 
 w ill fcarce incline to the leaviiia of it out here. " AT-ticl 
 
 17 (f) Suir!uf.ige, fo tStA^ma. fignifics. The Surplufage of jfiUrQ- Fnvour, was the cr4.t>t*' 
 pahiful Death of Chrift, whereas the Fall coll Mam no more pains but eating thc Fruit. 
 The Surplufage of la>ft£i, the Gift or Benefit received, was Juilification to Life from » 
 niultitude of Sins, whereas the lofs of Life came upon all Men only for one Sin j but all 
 Men, how guilty I'oever of many Sins, are tellored to Life. 
 
 G 2 in 
 
52 
 
 Nerenis 5. 
 18. 
 
 R M A N S, 
 
 PARAPHRASE. TEXT. 
 
 in Life by one, even Jefus Chiift. There- 
 fore {d) as by one (c) Oflence Qi'iz,.) Adani's 
 eating the forbidden Fruit, all Men fell under 
 the Condemnation of Death, fo by one Ad of 
 Righteoufnefs , 'viz,. Chrift's Obedience to 
 Death upon the Crofs (f), all Men are reftored 
 
 reign in life by one, Je- 
 fus Cliriil. 
 
 Tiierefore as by tlie of- 18 
 fence of one, judgment 
 came upon all men to 
 condemnation : even fo 
 by the righteoufnefs of 
 one, the free gift came 
 upon all men unto jullifi- 
 cation of life. 
 
 NOTES. 
 
 18 {i) Therefore here is not ufed as an Illative, introducing an Inference from the imme- 
 diately preceding Verfes, but is the fame r/;e;f/(5)e which began !■«). iz. repeated here again 
 with part of the Inference that was there begun and left incomplete, the Continuation of 
 it being interrupted by the Intervention of the Proofs of the firft part of it. The Particle 
 Js immediately following therefore, ver. 11. is a convincing Proof of this, having there or 
 in the following Verfes nothing to anfwer it, and fo leaves the Senfe imperfeft and fufpen- 
 ded, till you come to this Verfe where the fame Reafoning is taken again, and the fame 
 Froiafis or firft part of the Comparifon repeated : and then the Jj<odofis or latter ]iart is ad- 
 ded to it, and the whole Sentence made complete : which to take right, one muft read 
 thus, ver. 12. Therefore as h) one Man Sin entred into the IForld, and Death by Sin, and fo 
 Death fajfed upn all Men, &c. — ver. 18. I fay. Therefore of hy the Offence of one, Jtidgment 
 cavie upon all Men 10 Condemnation, even fo hy the Jiighteoufncfs of one, the free Gift came up- 
 on all Men to Jiijlification of Life. A like Interruption of what he began to fay, maybe 
 feen, 2 Cor. iz. 14. and the fame Difcourfe after the Interpofition of eight Verfes, began 
 again, ch. i?. i. not to mention others that I think may be found in St. /'tu/'s Epiflles. 
 
 (c) That ivif o^TTtop^T®' ought to be rendred c/«e Offence ; and not the Offence of one 
 Man:, and lo t;'0{ J\i>igiait(i7&, one M of Righteoufnefs, and not the Righteoufnefs of one, 
 is reafonable to think : Kecaule in the next Verfe St. Paul compares one Man to one Man, 
 and therefore 'tis fit to underftand him here (the Conftrudion alfo favouring it) of one 
 Fad compared with one Faft, unlefs we will make him here (where he feems to fludy 
 Concifenefs, guilty of a Tautology. But taken as I think they fhould be underllood, one 
 may fee a Harmony, Beauty and Fulnefs in this Difcourfe, which at firfl light feems fome- 
 what obfcure and perplexed. For thus in thefe two Verfes, 18, 19. iie fhews the Corre- 
 Ipondence oi Jdam the Type with Chrifl the Antitype, as we may fee ver. 14. he defigned, 
 as he had (hewn the Difparity between them, ver. 15, 16, 17. 
 
 (f) That this is the meaning of /I ivh( /iw/af/aT®", is plain by the following Verfe. 
 St. I'avl every one may oblerve to be a Lover of_ Antithefis. In this Verfe it is ifis ^^m' 
 tauaT&, one pcrvcrfe JH of Tra7ifgre£ion, and «?w //i8«»V*'"®', one right Aii of Submijfi- 
 en : In the next Verfe it is o^in) Difobedience., and i/sbmn Obedience, the fame thing be- 
 ing meant in both Verfes. And that this S'ni^ict(Aa., this Aft of Obedience, whereby he 
 procured Life to all Mankind, was his Death upon the Crofs, I think no body queftions, 
 fee ver. 7— 9. Heh. z. 10, 14. Phil. z. 8. And that J^if^iajxavt, when applied to Men, Sig- 
 nifies Adions conformable to the Will of God, fee Rev. ip. 8. 
 
 to 
 
TEXT. 
 
 19 For as by one mans Jif- 
 obedience many were 
 made finners: fo by the 
 obedience of one (hall ma- 
 ny be made righteous. _ 
 
 ROMANS, 
 
 ^OJ Oil 
 
 fJ^^AFUKASE. 
 
 53 
 
 Ncrovis ^. 
 
 to Life (g). For as by one Man's Difobedi- 
 ence many were brought into a State of Mor- 
 tality, which is the State of Sinners (/;) ; fo by 
 the Obedience of one fhall many be made righ- 
 teous, /. e. be reftor'd to Life again, as if they 
 were not Sinners. 
 
 19. 
 
 NOTES. 
 
 (g) By ^ii^ieifii ^m{, Jujlificition of Life, which are the words of the Text, is not 
 meant that Righteoulnefs by Faith which is to eternal Life. For eternal Life is no where in 
 Sacred Scripture mentioned as the Portion of all Men, but only of the Saints. But the JufiiH- 
 cation of Life here fpoken of, is, what all Men partake in by the Benefit of Chrifl's Death, 
 by which they are juflified from all that was brought upon them by Jiiam's Sin, i. e. they 
 are difcharged from Death, the Confeciuence of Jdmns Tranfgreffion ; and reftored to Life, 
 to fland or fall by that Plea of RighteoufneCs, which they can make, either of their own 
 by Works, or of the Rigliteoufnefs of God by Faith. 
 
 19 (i) Sinners. Here St. Tliji/ ufes the fame Metonymie as above, vcr. ii. putting 5';m- 
 ners for morLil, whereby the Amithelis to Righteous is the more lively. 
 
 SECT. VI. N. 2. 
 
 CH A p. V. ao, 21. 
 
 CONTENTS. 
 
 ST. Paul purfuing his Defign in this Epiftle of fatisfying the 
 Gentiles that there was no need of their fubmitting to the Law 
 in order to their partaking of the Benefits of the Gofpel, having in 
 the foregoing eight Verl^s taught them, that Jda}n\ one Sin had 
 brought Death upon them all, from which they were all reftored by 
 Chrilt's Death, with Addition of eternal Blifs and Glory to all 
 thofe who believe in him ; all which being the effecl of God's Free 
 Grace and Favour to thofe who were never under the Law, ex- 
 cludes the Law from having any part in it, and fo fully makes out 
 the Title of the Gentiles to God's Favour, through Jefus Chrifl, 
 under the Gofpel, without the Intervention of the Law. Here, 
 
 for 
 
54 RO M J N S. 
 
 ^»c^:..;7.foi- the farUici- Satisfaction of the Gentile Converts, lie fliews them 
 yj^^^^m thefetwo Verfes, That the Nation of the Hebrews \vfia had the 
 Law, were not delivered from the State of Death by it, but rather 
 plunged deeper under it by the Law, and fo ftood more in need of 
 Favour, and indeed had a greater abundance of Grace afforded 
 them for their Recovery to Life by Jefus Chrill, than the Gentiles 
 thcmfelves. Thus the Jews themfclves not being faved by the 
 Law, but by an oicefs of Grace, this is a ferther Proof of the 
 Point St. Paul was upon, (^'^^;.) that the Gentiles had no need of 
 the Law for the obtaining of Life under the Gofpel. 
 
 'i' 'o 7. 
 PARAPHRASE. TEXT. 
 
 20. '^r^His was the State of all (/') Mankind be- 1V/| ^^^'^^a'^' f^ ^T^" 
 X ^^^'^ ^^^ Law they all died for the one ii^iJe'Si't abound" 
 
 ■^ragoiTj-Tii^a, Lapje or Offence of one Man, which but where fin aboundeJ, 
 was the only Irregularity tliat had Death an- 
 nexed to it : but the Law entred and took 
 part over a fmall part of Mankind (/t), that 
 there this Trag^Trr^/^a, Lapfe or Offence^ to 
 
 NOTE S. 
 
 xo (;) There can be nothing plainer than that St. Paul here in thefe two \'er['es makes 
 
 —a Conijiariron between the State of the Jews, and the State of the Gentiles, as it Hands de- 
 
 fcrjbed in the eiglit preceding \'erles, to fhew wherein they ditltr'd or agreed, fo far as 
 
 was neceliarj' to liis jnefent purpofe of fatisfying the Convert Romans, that in reference to 
 
 their Iiitereii in the Gofpe], the jews had no Advantage over them by the Law. With 
 
 what reference to thofe eight X'eri'es St. PjiJ writ thefe two, aj'pears by the very choife of 
 
 his Words. He tells theni, vcr. ii. that Death by Sin«5ffi»A95 f;i/c>'</ into the World, and 
 
 here he tells thera, that the Law (for Sin and Death were entet'd already) WMtntAt, cn- 
 
 I ia 'J a little, a word that, fet in oppofition to f/WAfls, gives a diftinguifhing Idea of tht 
 
 ptr(!(tiT.«*"ft^''/'*' Extent of the Law, fuch as really it was, little and narrow, as was the People of Jftnel, 
 
 WrtVO la i-f (whom alone it reached) in relpertof all the other Nations of the Earth, with ttrhoin lit 
 
 If , jf>rKi-trco, najj nothing to do. for the Law of J/o/w was given to //ias/ aloiie, and not to ail'MaH>- 
 
 mir\^atOittA.iinh-o-\Cmd,. The Vulgate therefore tranllates this word right, fubhur.nit, it ijitfi'd hit not far, 
 
 to h ioma rn In " »• ^* *^ Death wlvich followed ujion the aca>unt of the Mofaicai Law reigned over but 
 
 ' -/ i^'-i tmall part of Mankind, viz. the Children oi Jfrjcl, who alone were under that Law, 
 
 "^^ y- whereas by y^i.wj's Xranlgreflion of the politive Law given him in Paradice, Death palTed 
 
 upon all iMen. 
 
 (t) ImtbM. SoiTK would have this fignjfy barely the Event, and not the Intention »f 
 the L.aw-giver, and lo underHand by tliefe words, tJiM the Ofencc wight ahund, the Iwcteafe 
 of Sin, or the Aggravations of it, as a Confeijuence of the Law. But it is to be remem- 
 bred, that St. P.iul here lets forth the DiffiJrence which God intended to put by the Law 
 which he gave them, betv^een the Children of Ifrnt'l aiidthe Geiitile World, in refpeft o* 
 Life and Death, Life and Death being the Subjedtbt. IW wasupon. And therefore to 
 
 mention 
 
ROMANS. 55 
 
 rEXr. TdKJFUKASE, "^^ 
 
 grace did much more a- whicU Death wasanocKed, might abound, i.e. 
 
 '^'"'"^ ■ - the multiplied TrantgrefTions of many Men, 
 
 J (IT vix,. all that were under die Law ot Mofes;^ 
 miglit have Death annexed to them by the po- 
 fitive Sandion of that Law, whereby the C^- 
 fence (/) to whicli Death was annexed did a- 
 boand, /. e. Sias that had Death for their Pu- 
 nilhmejot were increaXcd. But by the Good- 
 
 N T E S, 
 
 mention barely accidental Confequences of the Law that nude the Difference, had coaie 
 fliort of St. P<i«/'s Purpofe. 
 
 All Mankind was in an irrecoverable State of Death by Mam's Lapfe. 'Twas plainly tiie 
 Intention of God to reaiove tlie J/taelites put of this State by the Law : and fo lie fays 
 himlelf, that he gtv^e them 'SMtttfesa7id JuJgmenis, whkh if a Man do, heJhaB Hve iti than. 
 Lev. i8. J. And fo St. J\i!</ tells us here, cli, 7. 10. that the jLow wm ordained far Life. 
 Whence di neceflary follows, thatif Life were inteiided them for their Obedience, Death 
 was intended th«m for their Difobedience ; And accordingly Jiiof£s tells riieni, Dcut- Jo. 
 jg. that he had fet lefoie them JJfe aiid BtatK Thus by tlie Law the Children of Iftacl 
 were put into a new State : And by the Covenant God made with Uiem, their remaining 
 under D<iath, or their Recovery of Life, was to be tlie Confequence not of what another 
 had done, but of what they themfelves did. They were thenceforth put to fiand or fall by 
 tiieir own Adtions, and the Deatli they fufFet'd was for their Tranlgreirions. Every Offeuce 
 jiliey committed agaijiil tlie Law, did by this CovenaiK bind Death upon them. 'Tis not 
 «alV to conceive iliat God (hould give them a L^vr,, to the end Sin and Guilt fhould abound 
 Amougn them, but yet he might and did give tliem a Law that the Offence wliicii had 
 i)cath annexed fhould abound, ;. e. that Death wluch before was the declared Penalty of 
 iHrt one Oftence, fliould to the Jews be made the Penalty of every Breach by the Sanftion of 
 this new Law, which wasiiota Hatdfhip, but a Privilege to them. For in their former 
 State, common to them with the rell of Mankind, Deaili was unavoidable to them . But 
 by the Law they had a Trial for Life: Accordingly our Saviour to the young Man, wlio 
 asked what he fhould do to obtain eternal Life, anl'wers, Keep the Commandments. The 
 Law increafmg ?/;i: Oifcwce in this Senfe had alfo another Benefit, viz. That the Jews per- 
 ceiving they incurr'd Death by tiie Law, which was ordained for Life, might thereby, as 
 by a School-mafler, be lead to Ciuill, to feek Life by him. This St. Taul takes notice of, 
 Gal. 3. 14.^ 
 
 (/) nagstTTWiua is another word, fhewing St. P.i7j/'s having an eye in wliat he fays here, 
 to what he laid in the foregoing Verfes. Our Bibles tranilate it Offence, it properly figni- 
 fies foM, and is ufed in the foregoing Verfes, for tliat Tranlgrellion which by the poCtive 
 L*v of God tiai X)eath annexed to it, and in that Senfe the Apollle continues to ufe it here 
 alfo. There was but one fuch Sin before the Law given by Mofes, viz. Jdam's eating the 
 forbidden Fruit. But the pofitive Law of God given to the Ifraelites, made all their Sins 
 fuch, by annexing the Penalty of Death to each Ttanfgreirion, and thus the Offence abounded, 
 or was increafed by the Law, 
 
 nefs 
 
21. 
 
 ^6 ROMANS^} 
 
 C^ PAKAPHKASE/ TEXT. 
 
 nefs of God where Sin (m) with Death annex- 
 ed to it did abound, Grace did much rnorc a- 
 bound («). • That as Sin had reigned or'fhew'd That as fin hath reign- n 
 Its Maltery in the Death of the Jjheiues, who t^l^-'^^^ct^etgn t h'rlgh 
 were under the Law, fo Grace in- its turn rightcouinei's uuto ettt- 
 might reign, or fhew its Mafteryi by iuftify- ''•'"jt'<=. l^y Ji^ius Ciwin 
 ing them from all thofe many Sins which they 
 hkd 'committed,' each whereof- by the Law 
 brought Death with it, and fo bcftowingon 
 them the Righteoufnefs of Faith, inflate them 
 in eternal Life, through Jefus Chrift our Lord. 
 
 ,:rc^Li.: NOT E S: 
 
 ■ (w) Sin. That by Sin St. Riul means here fuch Failure, as by the Sanftion of a poiitive 
 Law had Death annexed to it, the beginning of the next Verfe fhews, where it is declared 
 to be fuch Sin as reigned in or I'y Death, which all Sin doth not, all Sin is not taxed at 
 that rate, as apj^cars by ver. 13. fee Note. The Article joyn'd here both to mffi-riuixa. 
 and dfiit^Tia,, fpr it is to ■'mfdrnai/.a,, and n a'yintjut, the Offence and the Siv, limiting tlie 
 general Signification of thofe Words to fome particular fort, fecmsto point out this Senfe. 
 And that this is not a mere gioundlefs Criticifm, may appear from iff. ii, & 15. where 
 St.. Paul ufes aixafVet in thefetwo different Senfes, with the Diftindionof the Article and 
 DO Article. 
 
 (h) GV.rce inight much more abound. The reft of Mankind were in a State of Death only 
 for one Sin of one Man. This the Apoflle is exprefs in, not only in the foregoing Verfes, 
 but elfewhere. But thofe who were under the Law (which made each Tr.infgrellion they 
 iv'-re guilty of mortal) were under the Condemnation of Death, not only for that one Sin 
 of another, but alfo for every one of their own Sins. Now to make any one righteous to 
 Life from many, and thofe his own Sins, befides that one that lay on him before, is greater 
 Grace, than to bellow on him Jullification to Life only from one Sin, and that of another 
 Man. To forgive the Penalty of many Sins, is a greater Grace than to remit the Psnalty 
 •of one. 
 
 SECT. 
 
ROMANS. 
 SECT. VI. N. 3. 
 
 CHAP. VI. I 15. 
 
 CONTENTS^ 
 
 ST. PauI having in the foregoing Chapter veiy mucli magnified 
 Free Grace, by ihewing that all Men having loft their Lives 
 by Jdafn's Sin, were by Grace through Chrift reitored to Lite a- 
 gain ; and alfo as many of them as believed in Chrift, were re- 
 eftablifhcd in Immortality by Grace ; and that even the Jews, 
 who by their own Trefpafles againft the Law had forfeited their 
 Lives over and over again, were alfo by Grace reftored to Life, 
 Grace fuperabounding where Sin abounded, he here obviates a 
 wrong Inference, which might be apt to millcad the Convert Gen- 
 tiles, (viz:^ Therefore Let tu continue in Sin^ that Grace way aboundt 
 The contrary whereof he fliews, their very taking upon them the 
 Profeflion of Chriitianity, required of them by the very initiating 
 Ceremony of Baptifm, wherein they were typically buried with 
 Chrift, to teach them that they, as he did, ought to die to Sin ; 
 and as he rofe to live to God, they fliould rife to a new Life of 
 Obedience to God, and be no more Slaves to Sin in an Obedience 
 and Refignation of themfelves to its Commands. For if their Obe- 
 dience were to Sin, they were ValTals of Sin, and would certainly 
 receive the Wages of that Mailer, which was nothing but Death : 
 But if they obeyed Rightcoufnefs, /. e. fincerely endeavoured 
 after Righteou fuel's, though they did not attain it. Sin fhould 
 not have Dominion over them, by Death, /. e. fliould not bring 
 Death upon them. Becaufe they were not under tiie Law, 
 which condemn'd them to Death for every TranfgrefTion ; but 
 under Grace, which by Faith in Jefus Chrift juffified them to 
 eternal Life from their many TranfgrefTions. And thus he fliews 
 the Gentiles not only the no Ncc<;irity, but the Advantage of their 
 not being under the Law. 
 
 G What 
 
 57 
 
58 
 
 I. 
 
 2. 
 
 ROMANS. 
 
 PARAPHRASE. TEXT. 
 
 WHat fhill we lay 
 then ? (ball we 
 continue in iin, that grace 
 may abound ? 
 
 Goil forbid : how (hall 
 we that are dead to Iin, 
 live any longer therein ? 
 
 Know ye not that I'o 
 many of us as were bap- 
 tized into jefus Chrjlt, 
 were biptized iJito his 
 death ? 
 
 Therefore we ate buri- 
 ed with hiia bji ba^Jtifin 
 into deiilv: ilut like ai 
 Chrill was raifcd up from 
 the dead by the glory o£ 
 th<j tathei, ewn la we 
 
 WHat fhall we fay then ? Shall we conti- 
 nue in Sin that Grace may abound ? 
 God forbid : How can it be that we (o), who 
 by our imbracing Chriftianity have renounced 
 our former finful Courfes, andliave profelTed a 
 Death to Sin, fliould Jive any longer in it ? 
 For this I hope you are not ignorant of, tliat 
 we Chriitians, who by Baptiim were admit- 
 ted into the Kingdom and Church of Chrift, 
 were baptized fpj into a Similitude of his 
 Death ; We did own fome kind of Death by 
 being buried under Water, which being buri- 
 ed with him, i. e. in Conformity to his Burial, 
 as a Confe0ia«i of our being dead, was to fig- 
 nifie, that as Chrift was raifed up from the 
 Dead into a glorious Life with his Fatlier, even 
 fo we, being raifed from our typical Death and 
 
 NOTE S. 
 
 1. ioy We, h e^ I and all Converts to Chrifliauity. St. Ihui in this Chapter fcews j» tto b« 
 the Profeffion and Obligation of all Chrilliaiis, even by theit Baptil'm, and the typical Sig- 
 Tiiflcaiion of it, to be dead to Sin, and alive to God, ;". e. as he explains it, not to be any 
 longer Vairals to Sin in obeying our Luils, but to be Servants to God in a fincere Purpofe 
 and Endeavour of obeying iiim. For whether under the Law or under Grace, whoever is 
 a Vaffal to Sin, /. e. indulges himfelf in a compliance of his finful Lulls, will receive the 
 Wagtn; which Sin pays, /. f . Death. This he ftrongly reprefents here to the Gentile Con- 
 verts of Home (for 'tis to them he fpeaks in this Chapter) that they might not millake the 
 State they were in, by being not under the Law, but under Grace, of whieh, and th« 
 Freedom and Largencl's of it, he had fpoken fo much, and fo highly in the foregoing 
 Chapter, to let rhem fee, that to be under Grace, was not a State of Licenfe, but of exaa 
 Obedience in the Intention and Indeavour of every one under Grace, though in the Perfor- 
 mance they came fhort of it. This llriift Obedience, to the utmoli reach of every ones 
 Aim and Endeavours, he urges as necefTary, becaufe Obedience to Sin unavoidably produ- 
 •es Death, and he urges as reafonable for this very Reafon, that they were not under the 
 Law, but under Grace. For as much as all the Endeavours after RighteoufneCs of thofe 
 who were under the Law was loll Labour, fince any one Hip forfeited Life : But the fin- 
 cere tnde.ivours after Righteoufnefs of thofe who were under Grace, were fare to fucceed 
 to the attaining the Gift of eternal Life. 
 
 I (p) A"* inthe Helleniilick Greekfometimes fignifies /n/o, and fo our Tranflation ren- 
 ders it, z Pet. 1. 5. And if it be not fo taken here, the Force of St. P.ju/'s Argument is loll, 
 which is to fhew hito what State of Life we ought to be raifed out of Baptil'm, in Simili- 
 wde and Conformity to that State of Life Chrift was raifed into from the Grave. 
 
 Burial 
 
ROMANS. 
 
 TEXT. FARAPHRASE. 
 
 59 
 
 Kaotii* 3. 
 
 alfo (hould walk in new- 
 nefs of life. 
 
 5 Por if we have been 
 planted together in the 
 iikenefs of his death : 
 we (hall be alio in tiie 
 likenels of his refurreiti- 
 on: 
 
 6 Knowing this, that our 
 old man is crucified with 
 him, that the body of fin 
 might be dellroyed, that 
 henceforth we ihould not 
 ferve fin. 
 
 7 For he that is dead, is 
 freed from iin. 
 
 Burial in Baptifm, fliould lead a new fort of 
 Life wholly different from our former in fome 
 Approaches towards that heavenly Life that 
 Chrift is rifen to. For if we have been ingraf- 
 ted into him in the Similitude of his Death, 
 we fhall be alfo in a Conformity to the Lite 
 which he is enter'd into by his Refurredion. 
 Knowing this, that we are to live fo, as if our 
 Old Man, our wicked and corrupt flellily 
 felf (^) which we were before, were crucified 
 with him, that the Prevalency of our carnal 
 finful Propenfities which are from our Bodies, 
 might be deftroyed, that henceforth we fhould 
 not ferve Sin (r) as Valfals to it. For he tiiat 
 is dead is fet free from the ValTalage (^) of Sin, 
 as a Slave is from the ValTalage of his Mailer. 
 
 NOTES. 
 
 6 (j) See Gal. 5. 14. E^h, 4. 21. Col. 2. it. i tct.^. i. 
 
 ()) It will conduce much to the underllanding of St. Riul in this and the two following 
 Chapters, if it be minded that thefe Phrales, xofencSin, xoht Servatus of Siu, Sin teignin 
 our mortal Bodies, to obey Sin in the Lvjh of our Bodies, 10 yield our Members Injliuments of 
 I'm ight eon fnefs unto Sin, or Servants of Uncleannefs, and to Iniquity unto Iniquity, to be fue 
 from Rightcoufnefs, to walk, live, or to be after the Flejh, to bo c.unally minded, all figliitis 
 one and tlie fame thing, viz, the giving our I'elves up to the Condurt of our finful carnal 
 Appetites, to allow any of them the Command over us, and the Conduft and Prevalency 
 in determining us. On the contrary, that v!dk\ng after the Spirit, or in newncfs of Life, 
 the Crucifixion of the Old Man, tbe Dcjlrufiion of the Body of Sin, the Deliverance from t/jc 
 Body of Death, to be freed font Sin, to be dead to Sin, alive unto Cod, to yeild your felves 
 unto God., M thofe who are alive from the dead, yeild your Members Servants of Righteoufnrfs 
 vnto Holincfs, or Injlrumcms of Rightcoufnefs unto Cod, to be Servants of Obedience unto 
 Rightcoufnefs, made fee from Sin, Scrv.mts of Rightcoufnefs, to be after the Spirit, to he fpi- 
 ritualty minded, to mortifie the Deeds of the Body, do all fignitie a conflant and lleady Vur- 
 fofe, and fincere Endeavour to obey the Law and Will of (Jod in every thing, thel'e feve- 
 lal txprellions being uled in fcveral places, as bell I'erves the Occaiioii, and illullrates the 
 Senfe. 
 
 7 (i) The Tenor of St. RwVs Difcourfe here fhews tliis to be the Senfe of this Verfe ; 
 and to be alTured that it is fo, we need go no farther than ver. 11, 12, ij. He makes it his- 
 Buiinefs in this Chapter, not to tell them what they certainly and uncliangeably are, but 
 to exhort tlieni to be what they ought and are engaged to be by becoming Clirillians, r;;:. 
 that they ought to emancipate themfelves from the \a(I'alagc of Sin, not that they were 
 fo emancipated without any danger of Return, for then he c-ould not have laid what he 
 does, ver. I, II, 1 3. which fuppofes it in their Power to continue in their Obedience to Sin, 
 or iiturn to that Vallalage if they would. 
 
 H 2 Now 
 
Jn.Ch.'i:. 
 
 8. 
 
 60 ROMANS, 
 
 FARAPHKASE. 
 
 Now if we iinderftand by our being buried in 
 Baptifm, that we died witli Chrift, we cannot 
 but think and behcve, that we Ihould live a 
 Life conformable to his ; knowing that Chrift 
 being raifed from tlie dead, returns ho more to 
 a mortal Life, Death hath no more Dominion 
 over him, lie is no more fubjed to Death. 
 For in that he died, he died unto Sin, /. e. up- 
 on the account ot Sin once (f) for all : But his 
 Life now after his Refurreftion, is a Life 
 wholly appropriated to God, with which Sin 
 or Death fhall never have any more to do, or 
 come in reach of. In like manner do you alfo 
 make your Reckoning, account your felves 
 dead to Sin («), freed from that Mafter ; foas 
 not to fufter your felves any more to be com- 
 manded or imployed by it, as if it were ftill 
 your Mafter ; but alive to God, L e. that it is 
 your Bufinefs now to live wholly for his Ser- 
 vice, and to his Glory (jp), through Jefus 
 1 2. Chrift our Lord. Permit not therefore Sin to 
 reign over you, by (jc) your mortal Bodies, 
 which you will do if you obey your carnal 
 
 NOTES. 
 
 10. 
 
 II. 
 
 TEXT. 
 
 Now if we be dead 8 
 with Cluifl, we believe 
 that we lliall alio live 
 witli him : 
 
 Knowing that- Ghiift 9 
 being railed from the 
 dead, dieth no more j 
 deatli hath no more do- 
 minion over him. 
 
 For in that lie died, he i» 
 died unto fin once ; but 
 in tiiat he liveth, he li- 
 veth unto God. 
 
 Likewife reckon ye al- U 
 fo your ielves to be dead 
 indeed unto fin ; but a- 
 live unto God through 
 Jefus Chriflour Lord. 
 
 Let not fu) therefore iz.. 
 reign in your mortal bo- 
 dy, that ye fliould obey 
 it in the lulls thereof. 
 
 10 (i) See Hel: 9. 26—18. i Pet. 4. i, 2. 
 
 1 1 (u) Shi is here fpoken of as a Perfon, a Profopopaela made ufe of all through this and- 
 the following Chapter, which mufl be minded if we will underlland tiiem tight. The like 
 Exhortation upon the fame ground, fee i Pet. ^ i — 3. 
 
 {w) See G.il. 2.. 19. z Coi. 5. IJ- -fo'"- 7- 4- The Force of St. Pjk/'s Argument here feems 
 to be this ; In your Baptifm you are ingaged into a Likenefs of Chrifl's Death and Refur- 
 reftioii. He once died to Sin, fo do you count your felves dead to Sin. He role to Life, 
 wherein he lives wholly to God, fo muil your new Life, after your Refurreiiion from your 
 typical Burial in the Water, be under the Vaflalage of Sin no more, but you mull live en- 
 tirely to the Service of God, to whom you are devoted in Obedience to his Will in all 
 ihings. 
 
 12. (x) Inyourvtortd Bodies, Jf in the Apoflles Writings often fignifies /';/. And he here, 
 as alfo in the following Chapters, I'tr. 18, & 24. and elfewhere placing the Root of Sin in 
 the Body, his Senfe leems to be, Lit not Sin reign over yon hy the Lvfts of your mortal Bo- 
 dies. 
 
 Lufts^ 
 
RO MANS, 
 
 TEXT. 
 
 ij Neither yield 'ye your 
 members as initrumeiits 
 of unrighteoufnefs unto 
 fin : but yield your felves 
 unto God, as thofe that 
 are alive from the dead ; 
 and your members as in- 
 llruments of righteouf- 
 nefs unto God. 
 
 14 For fin fhall not have 
 dominion over you : for 
 ye are not under the law, 
 but under grace. 
 
 1 5 What then ? Ihall we 
 fill, becaufe we are not 
 
 61 
 
 TAKATHKASE. 
 
 Lufts: Neither deliver up your Members 0) 
 to Sin to be imploy'd by Sin, as Inftruments 
 of Iniquity, but deliver up your felves unto 
 God, as thofe who have got to a new Life 
 from among the Dead (jc)^ and choofmg him 
 for your Lord and Mafter, yield your Mem- 
 bers to him, as Inftruments of Righteoufnefs. 
 For if you do fo, Sin fhall not have Dominion 
 over you (4), you fhall not be as its Slaves in 
 its Power, to be by it deliver'd over to Death. 
 (Ji) For you are not under the Law in the legal 
 State, but you are under Grace, in the Gofpel- 
 ftate of the Covenant of Grace. What then, 
 fhall we fin becaufe we are not under the 
 
 Niromt 3. 
 
 1^% 
 
 15- 
 
 NOTES, 
 
 I J (y) Sinful Lufls, at leaft thofe to which the Gentiles were mod eminently er.flaved, 
 feem fo much placed in the Body and the Members, that they are called the Members, 
 Col. 5. J. 
 
 (;) 'Ek nnjfSv, From among the dead. The Gentile World were dead in Sins, Eph. z. i, 
 5. Col. z. 13. thofe who were converted to the Gofpel were railed to Life from among 
 thofe dead. 
 
 14 {a) Sinjball not have Dominion over you, i. e. Sin (hall not be your abfolute Maflerto 
 difpole of your Members and Faculties in its Drudgery and Service as it pleales, you fhall 
 not be under its Control in abfolute Subjeftion to it, but your own Men that arc alive, 
 and at your own Difpofal, unlets by your own Free Choice you inthral your felves to it, 
 and by a voluntary Obedience give it the Command over you, and are willing to liave it 
 your Mafler. It muft be remembred, that St. Paul here, and in the following Chapter, 
 perfonates Sin as flriving with Men for Maftery to deflroy them. 
 
 (/>) For. The Force of St. Paul's Reafoning here Hands thus : You are obliged by your 
 taking on you the Profeflion of the Gofpel, not to be any longer Slaves and Vafl'als to Sin, 
 not to be under the Sway of your carnal Lufl, but to yeild your felves up to God to be his 
 Servants in a conftant and fmcere Purpofe and tndeavour of obeying him in all things; 
 this if you do, Sin fliall not be able to procure you Death, for you Gentiles are not under 
 the Law which condemns to Death for every the leall Tranlgrcnion, though it be but a 
 (lip of Infirmity ; but by your Baptilm arc enired into the Covenant of Grace, and being 
 under Grace, God will accept of your fincere Endeavours, in the place of exailObedieuce ; 
 and give you eternal Life through Jefus Chrill ; but if you by a willing Obedience to your 
 Lulls make your felves Vaffab to Sin, Sin as the Lord and Mailer to whom you belong, 
 will pay you with Death, tlw only Wages that Sin pays. 
 
 Law, 
 
j52 ROMANS. 
 
 i!^ FARAPl]KASE. TEXT 
 
 Law, but under the Covenant of Grace (c) ? under the iw but un- 
 
 /-JlUJt' 1 I 1 del grace ? God torbid. 
 
 i5. God forbid. Know ye not that to whom you Know ye not, that to i6 
 
 lubieft your felves (^) as VafTals, to be at his whom ye yield your felves 
 
 beck, his ValTals you are whom you thus obey, Ir^rart^'hl'Ve' 
 
 whether it be ot Sin, which ValTalage ends in obey; whether of fmun- 
 
 Deatli; or of Chrirt in obeying the Gofpel, to [,°to"ri''h°'^°'-°r^''^"'^^ 
 
 17. the obtaining of Righteoufnefs and Life. But ""But"God°be"^t hanked, 17 
 
 God be thanked, that you who were the Vaf- that ye were the lervams 
 
 NOTES. 
 
 1$ (c) What is meant by being «n(/er dace, is eafily uiiderflood by the undoubted and 
 obvious, meaning of tlie Parallel Phrafe undo the Law. They, 'tis unqueliion'd, were km. 
 der the Ljif, who having by Circumcifion the Ceremony of Admittance, been received in- 
 to the Commonwealth of the Jews, owned the God of the Jews for their God and King, 
 i;rofeffing Subjertiou to the Law he gave by Mofes. And fo in like manner, he is under 
 Grace, who having by Baptifm the Ceremony of Admittance, been received into the King- 
 dom of Chrill, or the Society of Chriflians, called by a peculiar Name the Chriilian 
 Church, owns Jefus of Nazareth to be the Meflias his King, profefling Subjedtion to his 
 Law deliver'd in the Gofpel. By which it is plain, that being under Grace is I'poken here, 
 as being under the Law is, in a political and national Senfe. For whoever was circumci- 
 I'ed, aiul owned God for his King, and the Authority of his Law, ceafed not to be a Jew or 
 Member of that Society by every or any Tranfgreliion of tlie Precepts of that Law, lo long 
 as he own'd God for his Lord, and his Subjection to that Law ; fo likewife he who by 
 Baj lifm is incorporated into the Kingdom of Chrill, and owns him for his Sovereign, and 
 hjmf'elf- under the Law and Rule of the Gofpel, ceafes not to be a Chriftian, tliough he 
 offend againll the Precepts of the Gofpel, till he denies ChriA to be his King and Lord, and 
 renounces his Subjedion to liis Law in the Gofpel. But God in taking a People to himfelf 
 to be his, not doing it barely as a temporal Prince, or Head of a Politique Society in this 
 World, but in order to l>is Jiaving as many as in obeying him perform the Conditions ne- 
 celTuy, his Subjefts for ever in the State of Immortality rellored to them in another 
 World, has fmce tlie Fall ereded two Kingdoms in this World, the one of the (ews im- 
 mediately under himfelf, aiwther of Chrillians under his Son Jefus Clirifl, for that farther 
 and more glorious end of attaining eternal Life, which Prerogative and Privilege of eternal 
 Life does not belong to the Society in general, nor is the Benefit granted nationally to the 
 whole Body of the People of either of thefe Kingdoms of God, but perfonally to fuch of 
 them wlio perform the Conditions required in the Terms of each Covenant. Tothofe 
 who are Jews, or under the Law, the Terms are perfeft and compleat Obedience to every 
 Tittleof the Law, Do this aid live. To thofe who are Chriflians, or under Grace, the 
 Terms are Cncere Endeavours after perfect Obedience, though not attaining it, as Js niani- 
 feil in the remaining part of this Chapter, where St. Panl acquaints thole who ask whither 
 they Jhjll fiJi, hecaufe they aie not under the Lav, hut wider Grace -^ that though they are ««- 
 <iV)- Grate, yet they who obey Sin, are the Vaflals of Sin j and thofe who are the Vaffals of 
 ijin fhall receive Death, the Wages of Sin. ~ 
 
 16 (d) '"iTmuttv Obedience. That which he calls here fimply u'tmwi} Ohedience, he in 
 oiher places calls wmiciA fkias. Obedience of Faith, aud w'wMn rf yjJfi, Obedience vfChrift, 
 ■Jisaniiig a Reception of the Gofpel of Chrilf. 
 
 fals 
 
ROMANS. 
 
 TEXT. PARAPHRASE. 
 
 63 
 
 of fill i but ye have obey- 
 ed from the heart that 
 fotni of Dodlriue which 
 was delivered you. 
 
 18 Being then made free 
 ftoui fiu, ye became the 
 feivants or righteoufnefs. 
 
 ip I fjeak after the man- 
 ner of nien, becaufe of 
 the infirmity of your fleib, 
 for as ye have yielded 
 your members fervaiits to 
 unckannefs, and to iui- 
 ciuity, unto iniquity j e- 
 ven lo now yield your 
 members fervants to righ- 
 teoufnefs, unto holinefs. 
 
 20 For when ye were the 
 fervants of fin, ye were 
 free from rjghteoufiiefs. 
 
 falsof Sin have fincerely, and from your Hearty 
 obeyed fo as to receive the Form, or be cart 
 into the Mould of that Dodrine under whofe 
 Dire£lion or Regulation (/) you were put, 
 that you might conform your felves to it. 
 Being therefore fet free from the Vaflalage of 
 Sin, you became the Servants or Vaifals of 
 Righteoufnefs (f). (I make ufe of this Meta- 
 phor of the paflingof Slaves from oneMafter to 
 another, (g) well known to you Romans, the 
 better to let in my meaning into your Under- 
 ftandings that are yet weak in thefe Matters, 
 being more accuftomed to flefhly than fpiritual 
 things) For as you yielded your natural (h) 
 Faculties obedient flavifh Inftruments to Un- 
 cleannefs, to be wholly imployed in all man- 
 ner of Iniquity (/), fo now ye ought to yield 
 up your natural Faculties to a perfed: and rea- 
 dy Obedience to Righteoufnefs. For when you 
 were the ValTals of Sin, you were not at all 
 fubjeft to, nor paid any Obedience to Righte- 
 oufnefs : Therefore by a Parity of Reafon now 
 Righteoufnefs is your Marter, you ought to 
 
 [8. 
 
 19. 
 
 20. 
 
 NOTES. 
 
 17 (c) '¥.i(%\i •wpiAJtTi, unto which you were delivered; No harfh, but an elegant Ex- 
 pteiiion, if we obferve that St. Paul iiere fpeaks of Sin and the Gol'pel, as of two Maflers, 
 and thatthofe he writes to were taken out of the hands of the one, and delivered over to 
 the other, which they having fiom their Hearts obeyed, were no longer the Slaves of Sin, 
 he whom they obeyed being by the Rule of the foregoing Verfe, truly their Mailer. 
 
 18 (f)''EJ\ii\ditinr*iJ^i>&ionv», I'e became the Slaves of Righteoufnefs. Tliis will feem 
 an harfh Expreffion, unkfs we remember that St. Paiil going on Hill with the Metaphor of 
 Mailer and Servant, makes Sin and Righteoufnefs here two Perfons, two dillinift Mailers, 
 and Men p.ifliiig from the Dominion of the one into the Dominion of the other. 
 
 19 (g) 'Av9p«»ir«i' t'.iyii, I ffcali after the m.viner of Men. He had fome realon to make 
 fome little kind of Apology, for a Figure of Speech which he dwells upon cjujte down tu 
 the end of this Chapter. 
 
 (Zp) Members, fee ch. 7. j. Note. 
 
 \i) To Iniquity unto Iniquity, fee Note, ch. i. 17. 
 
 pay 
 
yiv.Ch.(,-J. 
 I^'irortis j. 
 
 ROMAN S. 
 
 PARAPHRASE. 
 
 21. pay no Obedience to Sin. What Fruit or Be- 
 nefit had you then in thofe things, in that 
 Couvfe of Things whereof you are now afha- 
 
 22. med ? For the end oi thofe things which are 
 done in Obedience to Sin is Death. But now 
 being fet free from Sin, being no longer Vaf- 
 fals to tliat Mafter, but having God -now for 
 your Lord and Mafter, to whom you are be- 
 come Subjeds or Vallals, your Courfe of Life 
 tends to HoUnefs, and will end in everlafting 
 
 -2 J. Life. For the Wages (k) that Sin pays is 
 Death : But that which God's Servants receive 
 from his Bounty, is the Gift (/) of eternal 
 • Life through JcfusChrift our Lord. 
 
 NOTES. 
 
 TEXT. 
 
 What fruit had ye then^i 
 in thofe things whereof 
 ye are now alhimed ? for 
 the end of thofe things 
 is death. 
 
 But now beii^ made *■* 
 free from fin, and become 
 lervants to God, ye have 
 your fruit unto holinefs, 
 and the end everlafting 
 life. 
 
 For the wages of fui is 15 
 deatli: but the gift of 
 God is eternal life, 
 through Jefus Clirift out 
 Lord. 
 
 "i5 (k) The Wnges of Sin, does not fignifie here the Wages that is paid for Sinning, but 
 the Wages that Sin pays. This is evident not only by the Oppofition that is put liere in 
 this Verfe between the IFagcs of Sin and the Gift of GoJ, viz. That Sin rewards Men with 
 Death for their Obedience j but that which God gives to thofe, who believing in Jefus 
 Chrilt, labour fincerely after Righteoufnefs, is Life eternal. But it farther appears by the 
 wliok Tenor of St. P.iul's Difcourie, wherein he fpeaks of Sin as a Perfon and a Mailer, 
 who hath Servants, and is lerved and obeyed, and 10 the Wages of Sin being the Wages of 
 % Perfon here, muft be what it pays. 
 
 (I J The Gift of God. Sin pays Death to thofe who are its obedient Vaffals : But God re- 
 w.irds the Obedience of thofe to whom he is Lord and Mailer by the Gift of eternal Life. 
 Their utmoll Endeavours and highell Performances can never entitle them to it of Right; 
 and fo it is to them not Wages, but a free Gift. See ch. 4. 4. 
 
 SECT> 
 
ROMANS. 6e, 
 
 SECT. VI. N. 4. 
 
 CHAP. VII. I 15. 
 
 
 s 
 
 CONTENTS, 
 
 T. Paul in the foregoing Chapter addrefllng himfclf to tlie 
 
 Convert Gentiles, fhews them, that not being under the Law, 
 
 they were obUg'd only to keep themfelves tree from a VafTalage 
 of Sin, by a fincere Endeavour after Righteoufnefs, forafmuch as 
 God gave eternal Life to all thofe who being under Grace, i. e. be- 
 ing converted to Chriftianity, did fo. 
 
 In this Chapter addrefling himfelf to thofe of his own Nation in 
 the Roman Church, he tells them, that the Death of Ciiriit ha- 
 ving put an end to the Obligation of tiie Law, they were at tlieir 
 Liberty to quit the Obfervances of the Law, and were guilty of no 
 Difloyalty in putting themfelves under the Gofpel. And here St. 
 FauL fhews the Deficiency of the Law, which rendcr'd it neceflary 
 to be laid afide by the Coming and Reception ot the Gofpel. Not 
 that it allowed any Sin, but on the contrary forbid even Concu- 
 pifcence, which was not known to be Sin without the Law. Nor 
 was it the Law that brought Death upon thofe who were under it, 
 but Sin, that herein it might fliew the extream malignant Influ- 
 ence it had upon our weak flcflily Natures, in that it could prevail 
 j on us to tranfgrefs the Law fwhich we could not but acknowledge 
 ' to be holy, jult and good) though Death was the declared Penalty 
 of every Tranfgreflion : But herein lay the Deficiency of the Law 
 |l as fpiritual, and oppofite to Sin as it was, that it could not mailer 
 and root it out, bur Sinrcmain'd and dwelt in Men as before, and 
 by the Strength of their carnal Appetites, which were not fubdued 
 by the Law, carried them to Tranfgreffions that they approved 
 not. Nor did it avail them to difapprove or llruggle, fince though 
 the bent of their Minds were the other way, yet their Endeavours 
 after Obedience deliver'd them not from that Death which then- 
 Bodies or carnal Appetites, running them into Tranfgrelfions, 
 brought upon them. That Deliverance was to be had from Grace, 
 by which thofe who putting themfelves from under the Law into 
 the Gofpel-State, were accepted of with the bent of their Minds, 
 
 I ithev 
 
66 
 
 RO MANS. 
 
 v4».a.57. they fincerely endeavour'd to ferve and obey the Law of God, 
 i^l^" though fometimcs through the Frailty of their Flefh they fell into 
 Sin, 
 
 This is a farther Demonftration to the converted Gentiles of 
 Rome., that they arc under no Obligation of fubmitting themfelves 
 to the Law, in order to be the People of God, or partake of the 
 Advantages of the Gofpcl, fince it was necelfary even to the Jews 
 themfelves to quit the Terms of the Law, that they might be de- 
 liver'd from Death by the Gofpel. And thus we fee how fteadiiy 
 and skilfully he purfues his Defign, and with what Evidence and 
 Strength he fortifies the Gentile Converts againll all Attempts of 
 the Jews, who went abouwo bring them under the Obfcrvances of 
 the Law of Mofes. 
 
 FARAFHKASE, 
 
 I Have let thofe of you who were formerly 
 Gentiles, fee that they are not under the 
 Law, but under Grace (m) : I now apply my 
 felf to you, my Brethren of my own Nation (-^), 
 ■who know the Law. You cannot be ignorant 
 that the Authority of the Law reaches or con- 
 cerns a Man (o) fo long as he liveth and no 
 longer. For (pj a Woman who hath an Huf- 
 
 TEXT, 
 
 KNow ye not, bre- i 
 threii, (for I fjieak 
 vo them that know the 
 law) how that the law 
 hath dominion over a 
 man a.s long as he li- 
 veth ? 
 
 For the woman which i 
 hath an husband, is bound 
 
 NOTES. 
 
 J (w) See ch. 6. 14. 
 
 ( 7j) That his Difcourfe here is addrelTed to thofe Converts of this Church, who were 
 <»f the Jewifli Nation, is To evident from the whole Tenor of this Chapter, that there 
 needs no more but to read it with a little Attention to be convinced of it, efpecially vet. 
 
 I) 4> ^• 
 
 (0) KvfitUH TK ctVBfaVK, Hath Dominion over a Mini. So we render it rightly : But I ima- 
 gine we underlland it in too narrow a Senfe, taking it to mean only that Uominiou or 
 Force which the Law has to compel or rellrain us in things wiiich wc have otherwil'e no 
 mind to, whereas it feenis to me to be ufed in the Conjugation Hifhil, and to comprehend 
 here that Right and Privilege alfo of doing or enjoying, which a Man has by Virtue and 
 Authority of the Law, which all ceafes as loon as he is dead. To this large Senfe of 
 thefe words St. RmPa ExprefCons in the two next Veifes i'eem fuited ; and fo underllood, 
 have a clear and caiie meaning, as may be leen in the Paraphrafe. 
 
 z (p) For. That which follows in the id Verfe, is no proof of what is faid in the \ft 
 Verfe, either as a Reafon or an Inftance of it, unlefs fvfiiva be taken in the Senfe I pro- 
 pofe, and then the whole Difcouifc is eafy and uniform. 
 
 band, 
 
TEXT. 
 
 by the law to her husband, 
 fo long as he liveth : but 
 if the husband be dead, 
 die IS loofed from the law 
 of her husband. 
 J So then if while her 
 husband liveth, fhe be 
 married to anotiier man, 
 fhe (hall be called an adul- 
 terefs: but if her hul- 
 band be dead, (he is free 
 from that law ^ fo that 
 fbe is no adulterefs, tho 
 Ihe be married to another 
 
 man. 
 4 Wherefore, 
 
 my bre- 
 thren, ye alfo are become 
 dead to the law by the 
 
 ROMANS. 
 
 PARAPHRASE. 
 
 band, is bound by the Law (5-) to hei* living 
 Husband ; but if her Husband dicth, file is 
 loofed from the Law which made her her Huf- 
 band's, becaufe the Authority of the Law 
 whereby he had a Right to her, ceafed in re- 
 fpeO: ot hira as foon as he died. Wherefore fhe 
 mall be called an Adulterefs, if while her Huf- 
 band liveth fhe become another Man's. But 
 if her Husband dies, the Right he had to her 
 by the Law ceafing, fhe is freed from the Law, 
 fo that fhe is not an Adulterefs, though file be- 
 come another Man's. So that even ye, my 
 Brethren (r)^ by the Body of Chrift (^), are 
 become dead (tj to the Law, whereby the Do- 
 minion 
 
 NOTES. 
 
 67 
 
 A>KCh. <;y. 
 Nerovis j. 
 
 (fl) hTrS T» viyi rS nv<fiefs, From the Law of her Hwlani. This Expreffion confirms the 
 Sente above-n)entioned. For it can in no Senfe be termed the Law of her Hinhand, but as 
 it is the Law whereby he has the Right to his Wife. But this Law, as far as it is her 
 Husband's Law, as far as he has any Concern in it, or Privilege by it, dies with him, and 
 fo fhe is looted from ir. 
 
 4 (fj Ktti vfxtti. Ye alfo, ij tilfo, is nof added here by Chance, and without any mean- 
 ing, but (hews plainly that the Apotile had in his Mind fome Perfon or Perfons before 
 mentioned, who were free from the Law, and that mull be either the Woman mentioned 
 in the two foregoing Verles, as free from the Law of her Husband, becaufe he was dead ^ 
 or elfe the Gentile Converts mentioned, ch. 6. i^. as free from the Law, becaufe they 
 were never under it. If we think x{ refers to the Woman, then St. Paulas Senle is this, 
 Ye alfo are free from the Law, at well m fxich a Jfoni.ui, and may without any Imfutat'on fub- 
 jcB your fekes to the GofpeL If we take jgto refer to ihe Gentile Converts, then his Senfe 
 is this ; Even ye alfo my Brethren are free from the L.nv m well at the Gentile Converts, and 
 at much at Liberty to fihjeH your fclves to the Gof^el m they. 1 confefs my felf moll incliu'd 
 to this latter, both becaufe St. I'auVs main drift is to (new, that both Jews and Gentiles 
 are wholly free from the Law : and becaufe t^vxtai^Ti rci voixa, ie have been made dead ta 
 the Law, the Phrafe here us'd to exprefs tliat Fieedom, feems to refer rather to the iji 
 Verfe, where he fays. The Law hath Dominion oier a Man m long as he liveth, implying 
 and no longer, rather than to the two intervening Veifes where he fays, not the De:ith of 
 the Woman, but the Death of the Husband lets the Woman free, of which mote by and 
 by. 
 
 (s) By the Body of Chrijl, in which you as his Members died with him ; fee Col. z. 20. 
 and fo by a like Figure Kelievers are faid to be circumcfled with him, Col. i. 11. 
 
 (<) Aye become dead to the Law. There is a great deal of needlefs Pains taken by fome to 
 reconcile tliis Saying of St. Pavl to tlie two immediately preceding X'erfes, which they fup- 
 pofe do require he (i)ould have fai I here what he docs, ver. 6. viz. that the Law wm dead, 
 that fo the Perfons here fpoken (li might rightly anfwer to tlie Wife, who liiere rcprefents 
 
 I z tlicm. 
 
<58 
 
 ^».C*.57. 
 
 Neroxis 3. 
 
 ROMANS. 
 
 PARAPHRASE. TEXT. 
 
 minion of tlic Law over you has ceafed, that 
 you fhoLild fub)ed yourfelves to the Dominion 
 ot" Chrifl in the Gofpel, which you may do 
 witli as much Freedom from Blame, or the Im- 
 putation of Difloyalty (u), as a Woman whofe 
 Husband is dead, may without the Imputation 
 of Adultery marry another Man. And this 
 making your felves another's, even Ciirift's, 
 who is rifen from the dead, is, that ive (wj 
 fliould bring forth Fruit unto God (xj. For 
 
 body of Chrift ^ that ye 
 {hould be married to ano- 
 ther, even to him who is 
 raifed from the dead, 
 tiiat we fliould bring forth 
 fruit unto God. 
 
 NOTES. 
 
 them. But lie that will take this PafTage together, will find that the firfl part of this ^tb 
 Verfe refers to vcr, 1 . and the latter part of it to ter. z, & 5. and confequently that St. P.iul 
 had I'pciken improperly, if he had faid what they would make him fay here. To clear this, 
 let us look imo St. Pjut's Reafoning, which plainly Hands thus ; The Dominion of the Law 
 o-cer a Mliii ceafes tfhenhe is dead, ver. i. You are become dead to the Law hy the Body of 
 Chrijl, ver. 4. Jnd fo the Dominion of the Law over you is ceafed, then you are free to put 
 yo^tr felves tinder the Dominion of another, which can bring on you no charge of Difloyalty to 
 him who had before the Dominion over you, aity more than a Voman can be charged vfithMulte- 
 ry wlfcn the Dominion of her former Husband being ceafed by his Death, Jheviarrieth Ixr felf to 
 another Man. For the ute of what he fays, ver. z, 8c j. is to fatisfy the Jews that the Do- 
 minion of the Law over them being ceafed by their Death to the Law in Chrill, they were 
 no more guilty of Djlioyahy by putting themlelves wholly under the Law of Chtiil in the 
 Gofpel, than a Woman was guilty of Adultery, when the Dominion of bet Husband cea- 
 fmg, (he gave her felf up wholly to another Man in Marriage. 
 
 {n} Dijioyalty. One thing that made the Jews fo tenacious of the Law was, that they 
 looked ujon it as a Revolt from God, and a Difloyalty to him their King, if they retain'd 
 not the Law that he had given them. So that even thofe of them who imbraced the Go- 
 fpel, thought it neceffary to oblerve thofe Parts of the Law which were not continued, and 
 as it were re-enaded by Chrift in the Gofpel. Their Millake herein is what St. Paul, by 
 the jnflance of a Woman marrying a I'econj Husband, the former being dead, endeavours 
 to convince them of. 
 
 (w) U^e. It may be worth our taking notice of, that St. Paul having all along from the 
 beginning of the Chapter, and even in this very Sentence faid Ti; here withnegleftof 
 Grammar on a fuddain changes it into IVe, and fays, that wc Jhould, &c. 1 fuppole to 
 prefsthe Argument the ftronger, by fliewing himfelf to be in the fame Circumflances and 
 Concern with them, he being a Jew as well as thofe he fpoke to. 
 
 (x) Fruit unto God. In thefe words St. Paitl viiibly refers to ch. 6. 10. where he faith, 
 that Chriff in that he liveth he liveth unto Cod, and therefore he mentions here liis being 
 raifed from the dead, as a Reafon for their bringijig forth Fruit unto God, J. e. living to the 
 Service of God, obeying his Will to the utmoft of their Power, which is the fame that he 
 fay."!, ch. 8. II. 
 
 when 
 
ROMANS. 
 
 69 
 
 An.Ch.t^l. 
 
 TEXr. ' PARAPHRASE, ^;^- 
 
 5 For when we were in when wc wcre after fo flcnilv fj^ a manner uri- <. 
 Z^hlchlZ't't^l der the Law, as not to comprehend the fpiri- 
 law, did work in our tual meaning of it, that diretled us to Chrift 
 members to bring forth jj^g fpiritual end of the Law, ourfinful Luftr-) 
 
 frait unto death. , r • , • j \u 1 , ^ • 
 
 that remamed m us under the Law (a)^ or m 
 the State under the Law, wrought in our 
 Members, i. e. fet our Members and Facul- 
 ties (^) on work in doing tliat whofe end was 
 
 NOTES. 
 
 •) (y) Wlicn we wcrt in the Flejh. The Underftanding and Obfervance of the Law in a 
 bare iitteral Senfe, without looking any farther for a more fnirltual Intention in it, St. 
 Paul calls ^e;w^ in the Flejb. That the Law had befidesa Iitteral and carnal Seule, a fpiri- 
 tual and evangelical meaning, fee z Cor. 3.6. & 17. compared. Read alio ver. 14, 15, 16. 
 where the Jews in the Flefh are defcribed j and what he fays of the ritual part of the Law, 
 fee //fJ. 9. 9, to. which wliild tkey lived in the Obfervance of, they were in the Flefh. 
 That part of the Mofaical Law was wholly about fleflily things, Col. 2. 14 zj. 
 
 (ij) T* //<£ 7i v'o^t, which were hy the Law, is a very true literal Tranllation of the 
 Words, but leads the Reader quite away from the Apoflle's Senfe, and is fain to be fup- 
 . ported (by Interpreters that fo underiland it) by faying that the Law excited Men to fin by 
 forbidding it. A Ihange Imputation on the Law of God, fuch, as if it be true, mull make 
 the Jews more defiled with the Pollutions fet down in St. PaiiPs Black Lid, ch. t. than the 
 Heathens themfelves. But herein they will not find St. I'.ml of their Mind, who belides 
 the vifible Diflinftion wherewith he fpeaks of the Gentiles all througli iiis Epiltles, in this 
 refpedtdoth here, vcr. 7. declare quite the contrary ; fee alio i Pet. 4. 3,4. If St. PauVs 
 Ufe of the Prepofition J[i£ a little backwards in tliis very Epiflle were remember'd, this 
 and a like Paffage or two move in this Chapter would not have fo harfh and hard a Senfe 
 put on them as they have. Tar 9m\iovm\> S'\ ^xejoesiaf, our Tranllation renders, ch, 4. 
 II. that believe though they he not ciycnmcifed, where they make S\ aKS^^ofiat, to fignity 
 during the State, or during their being under Uncircumcifion. If they had given the 
 fame Senfe to Jlti v'a^v here, which plainly figiiifies their being in the contrary State, i. e. 
 under ^he Law, and render'd it, fnijul Jffellioia which they had, tho they wire under the 
 Law, the Apoflle's Senfe here would have been ealy, cleai, and conformable to the De- 
 fign he was upon. This ufe of the word /<«.' I think we may find in otlier Epillles of St. 
 J'iJu/, 7n'//ct T8 uB^ctT©-, z Cor- 5. 10. may polTibly with better Senfe be underflood of 
 things done during the Body, or during the bodily State, than hy the Jiody \ and lo i Tim. z. 
 I J. Xiei TtKtoyoria.i, during the State of Child-heating. Nor is this barely an HellenilUcal 
 Ufe of tid, for the Greeks themfelves f.iy J"* «;"«£<«;, during the I>ay • and S'ld voktii, </:»- 
 >ing the Night. And fo I think J'ld tb Ivayyt^'m, Fph. j. 6. fhould be underllood 10 fig- 
 nify in the time of the Gofpel, or under the Gofpel-Difpenfation. 
 
 (b) Members here doth not fignify barely the flelhly Parts of the Body in a reflrain'd 
 Senle, but the animal Faculties and Powers, all in us that is imploy'd as an Inllrument in 
 the Works of the Flefh, which are reckon'd up. Gal. 5. 19 — zi. Ibme of which do not 
 require tlie /lewi/'cci of our Body, taken in a llrift Senfe for the outward grofs Parts, but 
 only the Faculties of our Minds for their Performance. 
 
 Deatli, 
 
70 
 
 Aeronis 5, 
 
 ROMA N S. 
 
 PARAPHRASE, 
 
 Death (c). But now the Law under which wc 
 were heretofore held in Subjeftion being dead, 
 we are fet free from the Dominion of the Law, 
 that we fliould perform our Obedience as un- 
 der tlie new (^dj and fpiritual Covenant of the 
 Gofpel, wherein tiiei-e is Remiffion of Frail- 
 ties, and not as ftill under the old Rigor of the 
 Letter of the Law, which condemns every one 
 who does not perform exaft Obedience to eve- 
 ry t[tt\e~te). What fhall wc then think that 
 tlie Law, becaufe it is fet afide, was unrighte- 
 ous, or gave any allowance, or contributed a- 
 ny thing to Sin (fj ? By no means ; For the 
 Law on the contrary tied Men ftrider up from 
 
 NOTES. 
 
 TEXT. 
 
 But now wc are deli- 
 vered from the law, tbai 
 heiiig deaJ wherein we 
 were held ; that we Ihould 
 lerve in newnefs of fpi- 
 rit, and not in the old- 
 nel's of the letter. 
 
 What (hall we fay then ? 
 is the law fin ? God for- 
 bid. Nay, I had not 
 known fin, but by the 
 law : for I had not known 
 
 (i) Kctfintfo^imi iu imvttTV, Bringing^ forth Fruit unto Death, here is oppofed to hinging 
 foith Ftuit unto God, in the end of tlie foregoing Verfe. Death heie being confider'd as a 
 Alaller whom Men ferve by SiJi, as God in the other place is confider'd as a Mailer, who 
 gives Life to them who ferve him in performing Obedience to his Law. 
 
 6 (i) In Newnefs of Spirit, i- c. Spirit of the Law, as appears by the Antithefis, OMnefs 
 of the Letter, i.e. Letter of the Law. He fj)eaks in the former part of the Verle of the 
 Law as being dead, here he fpeaks of it being revived again with a new Spirit. Chrift tjy 
 ills Death aboliftied the Mofaical Law, but revived as much of it again, as was fervicea- 
 ble to the ufe of his fpiritual Kingdom under the Gofpel, but left all the Ceremonial and 
 
 purely Typical Pan dead, Col. i. 14 18. The Jews were held before Chrift in an 
 
 Obedience to the whole Letter of the Law, without minding the fpiritual meaning which 
 pointed at Ciuiil. Tiiis the Apollle calls \\tK fervivgin the OUnefs of the Letter, and this 
 lie tells them they Ihould now leave, as being freed from it by the Death of Chrill, who 
 was the end of the Law for the attaining of Righteoufneff, ch. 10. 4. i. c. in the fpiritual 
 Senfe of it, which z Cor. ;. 6. he calls Spirit, which Spirit, ver. 16. he explains to be 
 Chrift. That (;;hapter and this Verfe here give light to one another. Serving in the Sprit 
 then is obeying the Law, as far as it is revived, and as it is ejcplain'd by our Saviour in the 
 Oofpel, for the attaining of Evangelical Righteoufnefs. 
 
 (c) That tills Senle alfo is comprehended in not ferving in ths Oldnefs of the Letter, is 
 plain from what St, Eml fays, 2. Cor. j. 6. The Letter killeth, hnt the Spirit giveth Life. 
 From this killing Letter of the Law, whereby it pronounced Death for every the leart 
 Tranfgrellion, they were alio delivered, and therefore St. Pju/ tells them here, elf. 8.1^. 
 that they h.vcc tiot leceiied the Spirit of Bondage again to fear, i. e. to live in perpetual Bon- 
 dage and Dread under the inflexible Rigor ot the LaM', under whiclx it was impoflible for 
 them to expert ought but Death. 
 
 7 (f) Sin. That Sin here comprehends both thefe Meanings exprefled in the Paraphrafe, 
 appears from tb.is Verfe, where the Striftnefs of the Law againft Sin is aflerted in its pro- 
 lii!)iting of Defires, and from ver, it, where its Rectitude is afferted. 
 
 Sin, 
 
R M A N S. 71 
 
 TEXT. FAKAPHKASE. ;;;j:^- 
 
 lurt, except the law had Sin, forbidding Concupifcencc, which thev did 
 
 f^d, Thou ihalt not co- ^^^ j^^^^^ ^^^ ^^ g.^^j^^^^ ^^ ^j^^ ^aw. For 
 
 8 But fin taking occafion I (g) had not known Concupifccnce to be Sin, 
 by the commandment, ^^^^^^ j.j^e Law had faid, T/jou (halt not covet, 
 wrought in me all man- ^_ , , - . , . ' ■> . -, , , • 
 
 ner of concupifccnce. For Neverthekls Sin taking Opportunity (h) during g. 
 without the law lin was the Law (i), or whiUl I was under the Com- 
 '^"'^* mandment, wrought in me all manner of Con- 
 
 cupifccnce : For without the Law Sin is dead, 
 (k) not able to hurt me \ And there was a time 
 
 NOTES. 
 
 (g) I. The Skill St. Pml ufes in dexteroufly avoiding as much as pofliMe the giving 
 Offence to the Jews, is very vifible in the word / in this place. In the beginning of this 
 Chapter, wiiere he mentions their Knowledge in the Law, he fays te- In the 4/Z1 V'erfe 
 he joyns himfelf with them, and fays We. But here, and fo to the end of this Chapter, 
 where he reprefents the Power of Sin, and the Inability of the Law to fubdue it wholly, 
 he leaves them out, and fpeaks altogether in the firft Perfon, the it be plain he means all 
 thofe who were under the Law. 
 
 8 (i) St. Rwl here, and all along this Chapiter, fpeaks of Sin as a Perfon endeavouring 
 tocompafshis Death, and the Senfe of this Vetfe amounts to no more but this, that in 
 matter of Faft that Concupifcence which the Law declared to be Sin, remain'd and ex- 
 erted it felf in him, notwithftanding the Law. For if Sin from St. Rii/Z's Profopopeia, or 
 making it a Perfon, fliall be taken to be a real Agent, the carrying this Figure too far will 
 give a very odd Senfe to St. PmI's Words, and contrary to his meaning make Sin to be the 
 Caufe of it felf, and of Concupifcence, from which it has its Rife. 
 
 (i) See Note, ver. 5. 
 
 (fc) De.id. It is to be remembred not only that St^ Rml all along this Chapter makes 
 Sin a Perfon, but fpeaks of that Perfon and himfelf as two incompatible Enemies, the Be- 
 ing and Safety of the ene confifting in the Death or Inability of the other to iiurt. With- 
 out carrying this in mind, it will be very hard to underlland this Chapter. For in (la nee 
 in this place S». PjuI had declared, zcr. 7. that the Law was not aboliftied, becaufe it at 
 all favour'd or promoted Sin, for it lays Redraints upon our very Defires, which Men 
 without the Law did not take notice to be finful ; Neverthelefs Sin perlifling in its Defign 
 todeHroy me, took the Opportunity of my being under the Law, to flir up Concupifcence 
 in me ; for without the Law which annexes Death to Tranfgreflion, Sin is as good as dead,- 
 is not able to have its Will on me, and bring Death upon me. Conformable iiereunto St. 
 Piiul fays, I Cor. i ;. 56. The Streugth of Sin is the Law, i. e. it is the Law that gives Sin 
 the Strength and Power to kill Mui. Laying afide the Figure which gives a lively Rejire- 
 fentation of the hard State of a well-minded Jew under the Law, tiie plain meaning of St. 
 Paul here is this; " Tho the Law lays a ftrider Rcllraint upon Sin than Men have without 
 " it, yet it betters not my Condition thereby, becaufe it inables me not wholly to extir- 
 " pate Sin, and fubdue Concupifcence, though it hath made every TranfgrelTion a mortal 
 " Crime. So that being no more totally fecured from otlendiiig under the Law, than I 
 " was before, I am under the Law expofed to certain Death. This deplorable tlTate could 
 not be more feelingly expreffed than it is here, by making Sin (which flill remain'd in 
 Man under the Law) a Perfon who implacably aiming at his Ruine, cunningly took the 
 Opportunity of exciting Concupifcence in thofe to whom the Law had made it mortal.' 
 
 once 
 
7 2 
 
 Av.Ch.^f. 
 
 ROMANS, 
 
 9 
 
 10. 
 
 11. me. 
 
 PARAPHRASE. 
 
 once (/; when I being without the Law, was 
 in a State of Life •, but tlie Commandment co- 
 ming, Sin got Life and Strength again, and 1 
 found my felf a dead Man ; And that veiy 
 Law which was given me for the attaining of 
 Life (w)) ^'3.5 found to produce Death («) to 
 me. For my mortal Enemy Sin taking the 
 Opportunity of my being jander {oj the Law, 
 Hew me by the Law, which it inveagled (^) 
 me to difobey, /. e. The Frailty and vicious In- 
 cUnations of Nature remaining in me under the 
 Law, as they were before, able Hill to bring 
 
 TEXT. 
 
 For I was alive with- 9 
 
 ^ut the law once : but 
 when the commandment 
 came, fin revived, and I 
 died. 
 
 And the commandment n, 
 which was oidained to 
 life, I found to be unto 
 death. 
 
 Foi fin taking occalion ii 
 by the commandment, de- 
 
 NOTES. 
 
 9 (1) risTi once. St. Fjul declares there was a time once when he was in a State of Life. 
 When this was, he himfelf tells us, viz, when he was without the Law, which c mid on- 
 ly be before the Law was given. For he fpeaks Uere in the Perlon of one of the Cl.ildren 
 of IJr.iel, who never cfeafed to be under the Law, fnice it was given. Tliis Ttri therefore 
 mult deCgn the Time between the Covenant made with Jha/um and the Law. By that 
 Covenant Abraham was made Blcjlfed., i. e. delivered from Death. That this is fo, vid. 
 Gal- I- 9, &"(•. And under him the Ifraelites claim'd the Bleffing, as his Polterity, com- 
 prehended in that Covenant, and as many of them as were of the Faith of their Father, 
 faithful Abraham, were bleltcd witli him. But when the Law came, and they put them- 
 felves wholly into the Covenant of Works, wherein each TranfgreiTion of the Law became 
 mortal, then Sin recovered Life again, and a Power to kill, and an Ifraelite now under 
 the Law, found himfelf in a State of Death, a dead Man. Thus we lee it correfponds 
 with the Defign of the Apoflle's Difcourfe heic. In the lis firft Verfes of this Chapter he 
 (hews the Jews that they were at Liberty from the Law, and might put themfclves folely 
 under the Terms of the Gofpel. In the following part of this Cliapter he fliews them, 
 that it is neceffary for tliem Co to do ; fince the Law was not able to deliver them from the 
 Power Sin had to dellroy them, but lubjefted them to it. This part of the Chapter ftew- 
 ing at large what he lays, ch. 8. J. and fo may be looked cm as an Explication and Proof 
 of it. 
 
 ID ("0 That the Commandments of the Law were given to the Ifraelites, that they 
 might have Life by them i fee Lev. 1 8. 5. Mat. 19. 7. 
 
 (w) The Law whicli was juit, and fuch as it ought to be, in having the Penalty of 
 Death annexed to every Tranfgreflion of it. Gal. 5. 10. came to prixluce Death, by not 
 being able fo to remove tiie Frailty of humane Nature, and fubdue carnal Api'etites, as 
 to keep Men emirely free from all Trefpaffes againfl it, the kail whereof by the Law 
 brought Death. See fi. 8. 5. Gal. 3.11. 
 
 II (0) The Senle wherein I underlland t/l/«t tiT Wjuk, ly the Law, -er. 5. is very much 
 contirmcdby //«.' T«f \vnhv(, in this and ver. 8. by whicli Interpretation the whole Dif- 
 courfe is made plain, ealy and confonant to the Af oftle's Purpofe. 
 
 ( p) Inveagled. St. Paul leems here to allude to what Eve laid in a like cafe, Gen, 313. 
 ifid ufes the word deccned'm the fame Seufe fhe did, ;". e. drew me in, 
 
 me 
 
R MA NS, 
 
 TEXT. 
 
 ceivedme, and by it flew 
 nie. 
 
 ,j Wheiefore the law is 
 holy; and the command- 
 ment holy, andjult, and 
 good. 
 
 J , Was then that which is 
 good, nude death unto 
 me ? God forbid. But lin 
 that it migiit appear fin, 
 working death in me by 
 that which is good j that 
 fin by the comniandment 
 might become exceeding 
 finful. 
 
 FAKAPHKASE. 
 
 me into Tranfgreffions, each whereof was 
 mortal Sin, had by my being under the Law, 
 a fure Opportunity of bringing Death upon 
 me. So tliat (qj the Law is holy, jull and 
 good, fuch as the eternal, immutable Rule of 
 Right and Good required it to be. Was then 
 the Law, that in it I'elf was good, made Death 
 to me ? No (rjy by no means : But it was Sin 
 that by the Law was made Death unto me, to 
 the end that the Power (s") of Sin might appear, " 
 by its being able to bring Death upon me, by 
 tnat very Law that was intended for my Good, 
 that fo by the Commandment the Power (t) of 
 
 NOTES, 
 
 1 1 ( j) "fln, fo that, ver. 7. he laid down this Pofition, that the L^rv »<«■ noi Sin, ver. 
 8,9, 10,11. he proves it by (hewing, that the Law was very llrift in forbidding of Sin, 
 fo far as to reach tiie very Mind and the ii«ernal Afts of Concupilcence, and that it was 
 Sin that remaining under tlie Law (which annexed Death to every Tranfgreilion) brought 
 Deattion the Ifraelites, he here infers, that the Law was not finful, bat righteous, jujl, 
 and good, juil fuch as by tne eternal Rule of Right it ought to be. 
 
 ij (1) No. Jn tile hve foregoing W-ifes the Apollle had proved, that the Law was not 
 Sin. In iiiis and tne len following \ erfes he proves the Law not to be made Death ; but 
 that it was given to fhew the Power of Sin which remain'd in thofe under the Law, lb 
 llrong, notwithlianaing tne Law, that it could prevail on them to tranfgrefs the Law, 
 notwitfiiianJing all its Prohibition, with the Penalty of Death annexed to every Tranfgref- 
 fion. Of what ule this Ibewing the Power of Sin by the Law, was, we may fee, G.il. j. 
 14. 
 
 (j) That df^ctfTlai *ct9' virfC»\h ci.y.a.fiuhh, Sin exceeding finful, is put here to fignify the 
 great Power of Sin or Lull, is evident from tlie following Dilcourfe, which wholly tends 
 to Ihew, that let a Man under the Law be right in his Mind and Purpofe, yet the Law in 
 his Members, /. e. his carnal Appetites, would carry him to the committing of Sin, tho 
 his Judgment and Endeavours were avcrfe to it. He that remembers that Sin in this 
 Chapter is all along reprefented as a Perlon whole very Nature it was to leek and endea- 
 vour his Ruin, will not find it hard to underhand that the Anoflle here by Sin exceeding 
 finful, means Sin firenuoully exerting its finful, i. e. deftrudtive Nature with mighty 
 Force. 
 
 (/) "Ice: y'iVHjoi, that Sin might become, i. e. might afteat to be. 'Tis of Appearance he 
 fpeaks in tlie former jiart of ttiis Verfe, and fo it mult ue underllood here to conform the 
 Senfe of the Words, not only to what immediately precedes in this X'erfe, but to the 
 Apoftle's Delign in this Chapter, where he takes jiains to prove that the Law was not in- 
 tended any way to promote Sin, and to underhand by tlieie Words that it was, is an Inter- 
 pretation that neither Holy Scripture nor good Senfe will allow, Tho the Sacred Scrip- 
 ture IhouiJ not, as it does, give many Inllances of puuing /-e/H^ for r.p^er.rlng. Vid. ch. -^. 
 
 iO. 
 
 73 
 
 ^'eronis 5. 
 
 12. 
 
 M- 
 
 K 
 
 Sin 
 
Kermiu 3. 
 
 14. 
 
 TEXT. 
 
 For we know that the 14 
 
 law isfpiritual : but Iain 
 carnal, fold under liii. 
 
 For that which 1 do, I 1$ 
 allow not : for what I 
 would, tiiat do I not; but 
 what I hate, that do I. 
 
 If then I do that which 16 
 I would nor, I confent 
 unto the law, that it Is 
 good. 
 
 Now then, it is no more 17 
 I that do it, but fin that 
 dwelleth in me. 
 
 For I know that in me i8 
 (that is, in my fle(h)dwel- 
 leth no good thing : for 
 
 74. ROMANS. 
 
 PAKJPHRASE. 
 
 Sin and Corruption in me might be fhewn to 
 be exceeding great ; For we know that the 
 Law is fpiritual, requiring Aclions quite oppo- 
 fite (u) to our carnal Affeftions. But I am fo 
 carnal as to be cnflaved to them, and forced 
 againft my Will to do the Drudgery of Sin, as 
 if I were a Slave that had been fold into the 
 hands of that my domineering Enemy. For 
 what I do is not of my own Contrivance. 
 
 15. (rr) For that which I have a mind to I do 
 not ; and what I have an Averfion to, that I 
 
 16. do. If then my tranfgrefling the Law be what 
 I in my Mind am againil, it is plain the Con- 
 fent of my Mind goes with the Law, that it is 
 
 jj. good. If fo, then it is not I a wiUing Agent of 
 
 my own free Purpofe that do what is contrary 
 
 to the Law, but as a poor Slave in Captivity, 
 
 not able to follow my own Underftanding and 
 
 Choice, forced by the Prevalency of my own 
 
 finful Affections, and Sin that remains Itill in 
 ig^ me, notwithftanding the Law. For I know 
 
 by woful Experience, that in me (viz.) in my 
 
 Flelh Qxjy that part which is the Seat of car- 
 
 NOTES. 
 
 14 (u) UviviJ.itv>i.o{, fpiutual, is ufed here to fignify the Oppofition of the Law to our 
 carnal Appetites. The Antithefisin the following Words makes it clear. 
 
 15 (w) ti yivaaxff, I do not hiorr, i. e. it is not from my own Underilanding or Forecaft 
 of Mind. 1 he following Words, which are a Realon brought to prove this faying, give 
 it this Senfe. But if i yivatgxt be interpreted, / do not approve, what in the next Words is 
 brought for a Reafon will be but a Tautologie. 
 
 18 (x) St. Pju/confiders himfelf, and in himfelf other Men, as confining of two parts, 
 ■which he calls Flefi and Aliiid, fee ver. i j. meaning by the one the Judgment and Purpofe 
 of his Mind, guided by the Law or right Reafon ; by the other his natural Inclination 
 pufliing him to the Satisfaftion of his irregular fniful Defires. Thefe he alfo calls, the one 
 the Law of his Members, and the other the Law of his Mind, ver, 23. and Gal. J. 16, 17. a 
 place parallel to the ten lad Verfes of this Chapter, he calls the one Flejh, and the other 
 Sfirit. Thefe two are the Subjeft of his Dilcourfe in all this part of the Chapter, ex- 
 plaining particularly how by the Power and Prevalency of the fleflily Inclinations, not aba- 
 ted by the Law, it gomes to pafs, which he fays, ch. 8. 2, 3. that the Law beivg weak by 
 reafon of the Flefi, could not fet a Man free from the Power and Dominion of Sin and Death. 
 
 nal 
 
ROMANS. 
 
 TEXT, 
 
 to will is prefent with me, 
 but how to perform tliat 
 which is good, I find not. 
 
 Ip For the good that I 
 would, I do not: but the 
 evil which I would not, 
 that I do. 
 
 zo No w i f I do that I would 
 not, it is no more 1 that 
 do it, but fill that dwel- 
 leth in me. 
 
 zi I find then a law, that 
 when I would do good, 
 evil is prefent with me. 
 
 iz For I delight in the law 
 of God, after the inward 
 man. 
 
 zj But I fee another law 
 in my members, warring 
 againh the law of my 
 mind, and bringing me 
 
 PARAPHRASE. 
 
 nal Appetites, there inhabits no good. For in 
 the Judgment and Purpofe of my Mind, I am 
 readily carried to a Conformity and Obedience 
 to the Law : but the Strength of my carnal Af- 
 fections not being abated by the Law, I am 
 not able to execute what I judge to be rigiit, 
 and intend to perform. For the Good that is 
 my purpofe and aim, that I do not : But the 
 Evil that is contrary to my Intention, that in 
 my Pradife takes place, /. e. I purpofe and aim 
 at univerfal Obedience, but cannot in fad at- 
 tain it. Now if I do that which is againft the 
 full bent and intention of me (jj my felf, it is 
 as I faid before, not I my true felf who do it, 
 but the true Author of it is my old Enemy Sin, 
 which ftill remains and dwells in me, and I 
 would fain get rid of. I find it therefore as by 
 a Law fettled in me, that when my Intentions 
 aim at Good, Evil is ready at hand, to make 
 my Actions wrong and faulty. For that which 
 my inward Man is delighted with, that which 
 with Satistaftion my Mind would make its 
 Rule, is the Law of God. But I fee in my 
 Members ^z-yl another Principle of Adion equi- 
 valent to a Law (^a) diredly waging War a- 
 
 75 
 
 NermU 5. 
 
 19, 
 
 20. 
 
 21. 
 
 22. 
 
 23- 
 
 NOTES. 
 
 le (y) «di'A» \ycd, I would not, I in the Greek is very emphatical, as is obvious, aud 
 denotes the Man in that part which is chiefly to be counted himlolf, and therefore with 
 the like Emphafis, ver. 15. is called di\nh iyt», I my ownfdf. 
 
 23 (2) St. Paul here and in the former Chapter, ufcs the word Members for the lo-ver 
 Faculties and Aft'eitions of the animal Man, which are as it were the InlUuments of Acti- 
 ons. 
 
 (a) He having in the foregoing Verfe fpoken of the Law of God as a Principle of Afti- 
 on, hut yet luch as had not a Power to rule and influence the whole Man fo as to keep liim 
 ijuite clear from Sin, he here fpeaks of luUural hiiiin.itioti as of a Law, alio i Law in the 
 Members, and a Law of Sin in the Members, to lliew that it is a Principle of Operation in 
 Men even under the Liw, as Heady and tonflant in its Diredlion and ImpuHe to Sin, as 
 the Law is to Obedience, and failed not through the Frailty of the Flelh often to prevail. 
 
 f w - ■ K 2 gainft 
 
7<S 
 
 ROMANS. 
 
 An.Ch.c^'j. 
 
 tX^ PARAFHKASE. TEXT. 
 
 Sainft that Law wliich mv Mind would fol- i'lto captivity to the law 
 
 1 ij- •■ iii-i-"' 11". wliich is ill mv 
 
 low, leading me captive into an unwilling bub- niemters. 
 
 jeftion to theconftant Inclination and Impulfe O wretched man that 1 24 
 
 of my carnal Appetite, winch as lleadily as if Jir^i/t'^ii'drornrs 
 
 ^4- It were a Law, carries me to Sin. O milerable death ! 
 
 Man that I am, who fhall deliver me f^; from I thank God, through zt 
 "5- this Body of Death ? The Grace of God (cj 
 
 NOTES. 
 
 24 (!') What is it that St. Paul fo pathetically defires to be delivered from ? The State 
 he had been defcribing was that of humane Weaknefs, wherein notwithilanding the Law, 
 even thofe who were under it, and fincerely endeavoured to obey it, were frequently car- 
 ried by their carnal Ajipetites into the Breach of ii. This State of Frailly he knew Men 
 in this World could not be deliver'd from. And therefore if we mind him, it is not that 
 but the Confcquence of it. Death, or fo much of it as brings Death, that he inquires after 
 a Deliverer from. V^hop.ill thlivo me, fays he, from this Body ? He does not fay of Frailty 
 but of Death ? IVh.n fiatl hinder that my carnal Jppetiles that fo often make me fall into Siny 
 Jbali not lir!7!g Death upon me, which is awarded me hy the Lav I And to this he anfwers, 
 The Grace of God through our Lord 'Jefis Chrifl. 'Tis the Favour of God alone through Je- 
 fus Chrifi that delivers frail Man from Death. Thofe under Grace obtjin Life upon fin- 
 cere Intentions and Endeavours after Obedience, and tiiol'e Endeavours a M-in may attain 
 to rn this State of Frailty. But good Intention and fincere Endeavours are of no behoof 
 againit Death to thofe under ilie Law, which requires compleat and punftual Obedience, 
 but gives no Ability to attain it. And fo it is Grace alone tiirough Jefus Chrill, tUat ac- 
 cepting of what a frail Man can do, delivers from the Body cf Death. And tnereupon he 
 concludes with Joy, So then 1 being now a Cbriflian, not any longer under the Law, hut jin- 
 der Grace, this is the State I am in, whereby 1 Jhall be deliver'd from Death, J with my whole 
 Bent and Intention devote viy felf to the Law of God in fincere Endeavour after Obedience^ 
 
 jij YO fi t '»'i*'y though viy carnal Jppetites are enjlaved to, and have their natural Profpe rily towards Sin. 
 
 ' i5 (f) Our Tranllators read iv}fin^ to StS, I thank God : The Author of tlie Vulgat, 
 
 j,avi Ts 6iK, The Grace or Favour of God, which is the reading of the Clermont and other 
 Greek Manufcripts. Nor can it be doubted which of thefe two Readings ihould be follow- 
 ed by one who confiders, not only tiut the Apoftle makes it his bufinefs to fhew that the 
 Jews flood in need of Grace for Salvation, as much as the Gentiles; But alfo that //le 
 Grace of God is a diredand appofite Anfwci to who Jhall deliver me .' which if we read it, 
 I thank God, has no Anfwer at all, an Omiifion the like whereof I do not remember any 
 wherein St. Paul's way of Writing. This I am fure, it renders the PalFage obfcure and 
 imperfeft in it felf. But much more diilurbs the Senfe, if we obferve the Illative there 
 fore, which begins the next Verfe, and introduces a Conclufion eafy and natural, if the 
 Queflion, who Jhall deliver tne^ has for anfwer, The Grace of God. Otherwife it will be 
 hard to find Ptemifes from whence it can be drawn. For thns Hands the Argument plain 
 and eafy. The Law cannot deliver from the Body of Death, i. e. from thofe carnal Ap- 
 petites which produce Sin, and fo bring D^ath. But the Grace of God through Jefus 
 Chrifl, which pardons Lapfes where there i-; fincere Endeavour after Righteoufnsfs, deli- 
 vers us from this Body that it doth not delicoy us. Fro.n whence naturally refults this 
 Conclufion, There is therefore now no Condemnation, &c. But what it is grounded on in the 
 ether Reading, I confefs I do not fee. 
 
 through 
 
ROMANS. 77 
 
 TEXT, PARAPHRASE f^"S 
 
 jefus chrirt our Lord tlirough Tcfus Chrill GUI' Lord. To comfort 
 
 So then with the mind I .- i,- \ r ^u ^ c^ ^ • c 
 
 my feif ferve the law of ^V 1^" tlieretore as that State requires for my 
 God ; but with the fleih Deliverance from Death, I my felf (d) with full 
 the law of fin. Putpofe and fincere Endeavours of Mind, give 
 
 up my felf to obey the Law of God, though my 
 carnal Inclinations are enflaved, and have a 
 conftant Tendency to Sin. This is all I (ej can 
 do, and this is that and all what I being under 
 Grace is required of me, and through Chrift 
 will be accepted. 
 
 NOTES. 
 
 {d) 'AuTot iyii, I my felf, i. e. I the Man, with all my full Refolution of Mind. 'kvroS 
 8c \y^, might have both of them beenfpared, if nothing more had been meant here than 
 the Nominative Cafe to J\<iKivu, fee Note, ver, lo. 
 
 (e) AsAiu'a;, I ferve, or / make my J elf a Vajfal, i. e. I intend and devote my whole Obe- 
 dience.^ The terms of Life to tnofe under Grace St. Riul tells us at large, cli. 6. are <fl»Aai- 
 Unyeu ifi J\nituofup», and tm 6:«, to become Vaffals to Righteoufnefs and to God ; confo- 
 nantly he fays here, etVTit'iyd, J my felf, I the Man, being now a Chriftian, and fo no 
 longer under the Law, but under Grace, do what is required of me in that State; J'ltfiiva, 
 I become a Vaffal to the Law of God, i. e. dedicate my felf to the Service of it, in fincere 
 Endeavours of Obedience ; and fo dvrit tyu, I the Man, rtiall be deliver'd from Death \ 
 for he that being under Grace makes himlelf a Vaffal to God in a fteady purpofe of fincere 
 Obedience, fhall from him receive the Gift of eternal Life, though his carnal Appetite 
 which he cannot get rid of having its bent towards Sin, makes him fometimes tranfgrefs, 
 which would be certain Death to him if he were flill under the Law. See ch. 6. i8, & 21. 
 
 And thus St. Paul having fliewn here in this Chapter, that the being under Grace alone, 
 ^without being under the Law, is neceffary even to the Jews, as in the foregoing Chapter 
 he had fhewn it to be to the Gentiles, he hereby demonllratively confirms the Gentile Con- 
 verts in their Freedonj from the Law, which is the Scope of this Epiftle thus far. 
 
 SECT. 
 
78 
 
 Kironii 3. 
 
 no M A N s, 
 
 SECT. VIL 
 CHAP. vm. I — ^9. 
 
 CONTENTS. 
 
 ST. PmI having, ch. 6. fhewn that the Gentiles who were not undei 
 tl\e Law, were faved only by Grace, which required that they 
 fhould not indulge themfelves in Sin, but fteadily and fincerely en- 
 deavour after pcrfed; Obedience: Having alfo, ch. 7, fhewn that 
 the Jews, who were under the Law, were alfo faved by Grace 
 only, becaufe the Law could not inable them wholly to avoid Sin, 
 which by the Law was in every the leaft flip made Death ; he in this 
 Chapter fhews, that both Jews and Gentiles who are under Grace, 
 /". f, Converts to Chriftianity, are free from Condemnation, if they 
 perform what is required of them ; and thereupon he fets forth the 
 Terms of the Covenant of Grace, and preffes their Obfervance, 'uiz. 
 not to live after the Fiefh, but after the Spirit, mortifying the 
 Deeds of the Body ; forafmuch as thofe that do fo are the Sons of 
 God. This being laid down, he makes ufe of it to arm them with 
 Patience againll Afflictions, afTuring tliem, that whiUl they remaia 
 in this State, nothing can feparate them from the Love of Godj 
 nor fhut them out from the Inheritance of eternal Life with Chrift 
 in Glory, to which all the Sufferings of this Life bear not any the 
 leaft proportion. ' 
 
 PARAPHRASE. TEXT/ ^^ 
 
 Here is therefore Cf) now (g) no Condem- npHere is therefore , 
 
 y;x • o .Tto.^^™ ^f r\«„..t, X now no condemna- 
 
 nation {h) to, /. e. no Sentence or Death * 
 NOTES, 
 
 T 
 
 V (f) Theiifor'e. This is an Inference drawn from the laft Verfe of the foregoing Chap- 
 ter, where he laitli, that it is Grace that delivers from Death, as we have already obfer- 
 ved. 
 
 (c) Now. Now that under the Gofpel the Law is abolifh'd to thofe who entertain the 
 Golpel. 
 
 (h) The Condemnation here fpoken of, refers to the Penalty of Death annexed to every 
 TranlgrelRonby tb.e Law, whersof he had difcourfed in the foregoing Chapter, 
 
 fhall 
 
ROMANS. 79 
 
 A>i.Ch.<,J. 
 
 TEXT. PARAPHRASE. ^j^- 
 
 tion to tliem which are fhall pafs upon tliofe who are Chriftians (/), if 
 "^^^ISt^i:^ fo be they obey QJ not the finful Lufts of the 
 ler the Sprit. Flclh, but follow With Sincerity ot Heart the 
 
 %it*o7Se\rcfri*iUerit Diftatcs of tlie (/) Spirit (w) in the Gofpel. 
 hath made'me free from For the (») Grace of God which is effedual to 2. 
 the hiw of fill and death. Life has fct me free from that Law in my 
 J For what the law could jviembers which cannot now produce Sin in me 
 
 unto Death (oj. For this (viz,, the delivering ^, 
 us from Sin) being beyond the Power of the 
 
 NOTES. 
 
 (i) In Chriji Jefus, expreffed ch. 6. 14. by under Grace, and Cal ?. 27. by having put 
 onChiiJi, all which Fxpreflions plainly fignify, to any one that reads and confiders the 
 Places, the profelfing the Religion, and owning a Subjedion to the Law of Chrill, con- 
 tain'd in the Gofpel, which is in fhort the Profeffion of Chrii.ianity. 
 
 (t) Ui^imniV, Walking, or who walk, does not mean that all v\'ho are inChrifl lefus do> 
 walk not after the Flelh, but after the Spirit ; but all who being in Chrift Jefus, omit not 
 to walk fo. This, if the Tenor of St. P.7«y's DifcourCe here can fuffer any one to doubt 
 of, he may be fatisfied, is fo from ver. 13. U yi live after the Flelh. The je he tlicre 
 fpcaks to, are no lei's tlian thofe that, ch. \.6, 7. he calls the Called of Jefus ChriJl, and 
 the Beloved of God, Terms equivalent to leing in Jefus ChriJl, ice ch. 6. ii — 14. Cal. 5. 
 16—18. which Places compared together, fhew that by Chrift we are delivered from the 
 Dominion of Sin and Luft ; fo that it Ihall not reign over us unto Death, if we will fet 
 our felves againft it, and fincerely endeavour to be free ; a voluntary Slave who inthrals 
 himfelf by a willing Obedience, who can fet free ? 
 
 (/) Flefi and Sprit, feem here plainly to refer to Flejh, wherewith he fays he fetves Sin, 
 and Mind wherewith he ferves the Law of God, in the immediately preceding Words. 
 
 (in) ll^alking after the Spirit, is, vcf.i^. explain'd by mortifying the Deeds of the Body 
 through the Sfi) it. 
 
 z (w) That it is Grace that delivers from the Law in the Members, which is the Law 
 
 of Death, is evident from ch. 7. 15 25. why it is called a Law, may be found in the 
 
 Antithefis to the Law of Sin and Death, Grace being as certain a Law to give Life to Chri- 
 flians that live not after the Flefh, as the Influence of finful Appetites is to bring Death 
 on thofe who are not under Grace. In the next place, why it is called the Law of the 
 Spirit of Life, has a Reafon in tiiat the Gofpel which contains this Dodrine of Grace, is 
 diftated by the fame Spirit that raifed Chrift from the dead, .md that quickens us to New- 
 iiefs of Life, and has for its end the confering of eternal Life. 
 
 (0) The Law of Sin and Death. Hereby is meant that which he calls the Law in his 
 Members, ch. 7. zj. wheie it is called the Law of Sin ; and ver. 24. it is called the Body 
 of Death from which Grace delivers. This is certain, that no Ixidy who confiders what 
 St. Paul has faid, ver. 7, & 15. of the foregoing Chapter, can think that he can call the 
 Law of Mofes, the Law of Sin, or the Law of Death. And that the Law of Mofes is not 
 meant, is plain from his Reafoning in the very next Words. For the Lhw of Mofes could 
 not be complain'd of as being weak, for not delivering thofe under it from itslelf ; yet 
 its Weaknels might, and is all along, ch. 7. as well as ver. 3. complain'd of, as not being 
 able to deliver thofe under it from their cariul finful Appetites, and the Prevalence of 
 tbem. 
 
 Law, 
 
So ROMANS, 
 
 Naorn^. PARAPHRASE. TEXT, 
 
 Law, which was too weak (;>) to mafter the "ot do, in that it was 
 Propeiilities ot the Melh, God lending his Son Godfendinlhisown Son 
 in Flclli, that in all things except Sin, was like in ti-.e likenefs af fmfui 
 unto our frail iintul Flelh {q)^ and lending (>) 
 him alfo to be an Offering (s') tor Sin, he put 
 to Death, or extinguilhed or fupprelVed Sui (^/) 
 
 NOTES. 
 
 3 (f) ^e^K '^-"^ If^enhiefs, and as he there alfo calls it the UnVrofitMenefs of the Law, it 
 again taken notice of by the Apoille, Heb. 7. 18, 19. Tliere were two Defefts in tlie Law 
 wiiereby it became unjiofitablc, as the Author to the Hebrews fays, fo as to make wthir.g 
 ferfeR. The one was its inflexible Rigor againll which it j-'rovided no Allay or Mitigation, 
 it left no place for Atonement: The leaft Hip was mortal: Death was the inevitable Pu- 
 jiilhnient of Tranfgreffion by the Sentence of the Law, which had no Temperament: 
 Death the Offender niuft fuft'er, there was no Remedy. Tins St. /';)// sEpiitles are full of, 
 
 and how we are delivered from it by the Body of Chrilt, he (hews, Heb. 10. 5 10. 
 
 The other Weaknels or Defeft of the Law was, that it could not inable thofe who were un- 
 der it, to get a Mallery over their Flefli or fiefhly Propenliiies, fo to perform the Obedi- 
 ence revjuired. The Law exacted compleat Obedience, but afforded Men no help againll 
 their Frailty or vitious Inclinations. And this reigning of Sin in their mortal Bodies, St. 
 Taul fliews here hov/ they are delivered from by tlie Spirit of Chrill inabling them upon 
 their fmcere tndeavours after Righteoulnefs, to ketp Sin under in their mortal Bodies in 
 conformity to Chrili, in wliofe Flefti it was condemned, executed and perfedly cxtinft, 
 having never had there any Life or Being, as we fhall fee in the following Note. The pro- 
 vifion that is made in the New Covenant againll both tiicie Defeds of the Law, is in the 
 Epihle to xIk Hebrews exprefl'ed thus. God will ninke a new Covenant with the Houfe of 
 Jfriul, wherein he will do thel'e two things ; He ivill write his Law in thek Hearts, and he 
 will be merciful to their hiiquitic. See Heb. 8. 7 li. 
 
 (q) See Heb. 4. 15. 
 
 (1; K*i J?;./, joyns here in the Likenejs, 8cc. with to he an Offerings whereas if and be 
 made to c<.i\u\mz fetid ing and condemned, neitner Orammai no; Senic would permit it : nor 
 can it Lie imagined the Apoitie ffiould fpeak thu.> : God fending his Son, and condemned Sin : 
 But (Jod fending his own bon in the Likenefs of Jin j id t'lcjh, and lending him to be an Offering 
 for ^in, with very gooji Senle joyns tne manner and end of iiis fending. 
 
 (sj n«pi dudfrUs, i"!"iicli in tne Text is tranilated for Sin, fignihes an Offering for Sin, 
 as the Margi;nt of our Bibles takes notice : See z Cor. 5. 21. Heb. 10. 5 —10. So that the 
 plain Senle is, God fent his Son in the likenefs of finful Flejb, and fen: him an Offering for Sin. 
 
 0) lictTtKeai, condemned. The Profopeia whereby Sin was confidered as a Perfon all the 
 foregoing Chapter being continued on here, the condemning of Sin here cannot mean as I'ome 
 would have it, that Chrill was condemned for Sin, or in the place of Sin, for that would 
 be to lave Sin, and leave that Perl'on alive which Chrill came to dellroy. But riie plain 
 meaning is, that Sin it folf was condemned or put to Death in his Flelh, /. c. was furfer'd 
 to have no Life nor Being in the Flelh of our Saviour : He was in all Points tempted as 
 we are, yet without Sin, Heb. 4. 15. By the Spirit of God the Motions of the Flelh were 
 fuppreffed in him, Sin was cruihed in the Egg, and could never fallen in the leall upon 
 him. Tliis farther appears to be the Senle by the following words. The Antithcfis between 
 ■<t9'Tt))i.fliJi.a., ver. i. and tj.'nK^ii't, here, will alio Ihew why that word is uled here to expiefs 
 the Death or No being of Sin in our Saviour, 2 Cor. 5. z. i Pet. z, 22. That St. P.nil fome- 
 times ufes CoiidemnaHsv. for putting to Death, fee ch. ?. 16, & 18. 
 
 in 
 
TEXT. 
 
 flefli, and for fin condem- 
 ned fill in the flefh : 
 
 A That the righteoufnel's 
 of the law might be ful- 
 filled in us, who walk not 
 after the flefli, but after 
 the Spirit. 
 
 J For they that are after 
 the flefh, do mind the 
 things of the flefh : but 
 they that are after the 
 Spirit, the things of the 
 Spirit. 
 
 ^ For to be carnally min- 
 ded, is death ; but to be 
 
 R MA N S, 
 
 PARAPHRASE. 
 
 in the Flefh, /. e. fending his Son into the 
 World with the Body wherein the Flefli could 
 never prevail, to the producing of any one Sin 
 to the end. That under this Example of 
 Flefh («) wherein Sin was perfe£lly mafter'd 
 and excluded from any Life the moral Re£li- 
 tude of the Law might be conformed to (mj by 
 us, who abandoning the Lulls of the Flefh, 
 follow the Guidance of the Spirit in the Law 
 of our Minds, and make it our bufinefs to live 
 not after the Flefh, but after the Spirit. For 
 as for thofe who (xj are flill under the Dire£li. 
 on of the Flefh and its fmful Appetites, who 
 are under Obedience to the Law in their Mem- 
 bers, they have the Thoughts and Bent of their 
 Minds fet upon the things of the FleOi, to o- 
 bey it in the Lufls of it : But they who arc 
 under the fpiritual Law of their Minds, the 
 Thoughts and Bent of their Hearts is to fol- 
 low the Didates of the Spirit in that Law. 
 For (y) to have our Minds fet upon the Satif- 
 faftion of the Lulls of the Flefh, in a flavifh 
 Obedience to them, does certainly produce and 
 
 NOTES. 
 
 8l 
 
 Aft.Ch.'^j. 
 Neronis o. 
 
 4 («) To //x«/4)f/« T» i'0//«, The Righteoufnefs of the Lnw. See Note, ch. i.z6. 
 
 (tv) Fulfilled does not here fignifie a compleat exail Obedience, but fuch an unblamea- 
 ble Life, by fincere Endeavours after Righteoufnefs, as fhews us to be the faithful Subjects 
 of Chriit, exempt from the Dominion of Sin, fee ch. 13. 8. G.il. 6. z. A Delcription of 
 fuch who thus fulfilled the Righteoufnefs of the Law, we have Luke i. 6- As Cluift in 
 the Flefh was wholly exempt from all taint of Sin, fo we by that Spirit which was in him 
 (hall be exempt from the Ilominioii of our carnal Lufts, if we make it our Choice and En- 
 deavour to live after the Spirit, ver.9, to, 11. For that which we are to perform by that 
 Spirit, is the Mortification of the Deeds of the Body, ver. 17. 
 
 5 (x) O'l k^tb" 0Bpi» «F7T<-, Thofi tbiit are nficr the Flefi, and thofe thiU are after the Spirit, 
 are the fame with thofe that walk, after the Flcjb, and after the Spirit. A Defctiption c: 
 thefe two different forts of Chtiftians, ice Gal. 5. 16 16. 
 
 6 (y) For joyns wliat follows here to tec. i. as the Reafon of what is here laid down, 
 (viz.) Deliverance from Condemnation is to fuch Chtillian Converts only who walk not 
 after the Flefh, but after the Spirit. For, ^c. 
 
 L bring 
 
82 
 
 ROMANS. 
 
 FAFJPHKASE. 
 
 TEXT, 
 
 in- 
 
 hw of God, neither 
 deed can be. 
 
 So then tliey that are 
 in the flclh, caunot pleafe 
 God. 
 
 bring Death upon us : but our fetting our fclves Tpirituaiiy minded, is life 
 fenoufly and fmccrely to obey the Diftates ''^LSihecamaimind 
 and Direction oi the Spirit, produces Lite (z) is enmity agiinii God : 
 and Peace, which are not to be had in the f''f 'tis notriibjeatothe 
 contrary carnal State, Becaufe to be carnally 
 minded MJ is direct Enmity and Oppofition a- 
 gainft God, for fuch a Temper of Mmd, given 
 up to the Luffs of the Flcfh, is in no Subjeclion 
 to the L/a\v of God, nor indeed can be (l^J, it 
 having a quite contrary Tendency. So then 
 (c) they that are in the Fielli, /. e. under the 
 fleflily Difpenfation of the Law fd), without 
 regarding Chrift the Spirit of it, in it cannot 
 
 pleafe 
 
 NOTES. 
 
 (z) See Gal. 6. 8. 
 
 7 (ii) ps^/jLo, -nt fmfKO;, fliou5d have been tranflated here to le carnally minded, as it is 
 in tlie foregoing Verfe, which is juUified by ipefv^ct t* tw nuKts, do viind the things of the 
 FleJJ.\ ver. ^ which fignifies the iniployiiig the bent of tlieir Minds, or fubjeftiug the Mind 
 entirely to the fulfilliug the Lulls of the Flelh. 
 
 (h) Here the Apollle gives the Reafon why even thofe that are in Chrill Jefus, have re- 
 ceived the Gofpel, and are ChrilUans (for to fuch he is here [peaking) are not faved unlefs 
 ihey ceafe to vvallc after the Flelh, becaufe that runs diredly counter to the Law of God, 
 and can never be brought into Conformity and Subjeftion to his Commands. Such a fetled 
 Contravention to his Precepts cannot be fuffer'd by the fuprcam Lord and Governour of 
 the World in any of his Creatures, without foregoing his Sovereignty, and giving up the 
 eternal immutable Rule of Right, to the overturning the very Foundations of all Order 
 and moral Reditude in the intelleflual World. This even in the Judgment of Menthem- 
 lelves will be always thought a neceffary piece of Juftice for the keeping out of Anarchy, 
 Dil'order and Confufion, that thole refradory Subjeds who let up tlieir own Inclinations 
 for their Rule againll the Law, which was made to reftrain thofe very Inclinations, Ihould 
 feel the Severity of the Law, witliout which the Authority of the Law, and Law-maker, 
 cannot be preferved. 
 
 S (c) This is a Conclufion drawn from what went before. The whole Argumentation 
 Hands thus: They that are under li-.e Dominion of their carnal Lulls cannot pleafe God ; 
 therefore they who arc under the carnal or litteral Difpenfation of the Law, caniKit pleafe 
 God, becaufe they have not the Spirit of God : Now 'tis the Spirit of God alone that enli- 
 vens Men fo as to enable them to call off the Dominion of their Lulls. See GjI. 4. 5—6. 
 
 ((/) Oi ii* rafw 0^71/, They that in the Flefi. He that ftall confider that this Phrafe is ap- 
 plied, ch. 7. 5. to the Jews, as relling in the bare litteral or carnal Senl'e and Obfervanct of 
 the Law, will not be uverl'c to the underflanding the fame Phrafe in the fame Scnfe here, 
 which I think is the only place befides in the New Tellament, where iv enfx} tiyeu is ufed 
 jn a moral Senfe. This I dare fay, it is hard to produce any one Text, wherein tiyat if 
 «B{/-» is ufed to fignifie a Man's being under the Power of fiis Lulls, which is the Senfe 
 
 wherein 
 
ROMANS. 
 
 TEXr. FAKAPHKASE. 
 
 83 
 
 Neianii j. 
 
 9 But ye are not in the 
 fiefti, but in the Spirit, if 
 lb be tliat the Spirit of 
 God dwell in you. Now 
 if any man liave not the 
 Spirit of Chrift, he is 
 none of his, 
 
 10 And if Chrifl be in you, 
 the body is dead becaufe 
 of fm ; but the Spirit is 
 life, becaufe of righte- 
 oufnels. 
 
 11 Butif the Spirit of him 
 that raifed up Jefus from 
 the dead, dwell in you ; 
 he that raifed up Chrift 
 from the dead, Ihall alfo 
 quicken your mortal bo- 
 
 pleafeGod. But you are not In that State of 
 having all your Expeflation from the Law and 
 the Benefits that are to be obtain'd barely by 
 that, but are in the fpiritual State of the Law, 
 /. e, the (e) Gofpel, which is the end of the 
 Law, and to which the Law leads you. And 
 fo having received the Gofpel, you have there- 
 with received the Spirit of God : For as many 
 as receive Chrift, he gives Power to become 
 the if) Sons of God : And to thofe that are his 
 Sons God gives his Spirit (g). And if Chrift 
 be in you by his Spirit, the Body is dead as to 
 all Activity to Sin (h)^ Sin no longer reigns in 
 it, but your finful carnal Lulls are mortified. 
 But the Spirit (i) of your Mind liveth, /'. e. is 
 enliven'd in order to Righteoufnefs, or living 
 righteoufly. But if the Spirit of God who had 
 Power able to raife Jefus Chrift from the dead, 
 dwell in you, as certainly it does, he that rai- 
 fed Chrift from the Dead, is certainly a- 
 ble, and will by his Spirit that dwells in 
 
 you, enliven even (k) your 
 
 N or h s. 
 
 mortal Bo- 
 dies, 
 
 that the Argument lie is ujon here is the Weaknels and Infufficieiicy of the L;iw, to deli- 
 ver Men from the Power of Sin, and then pt;rhaps it will not be judjj'd vliat the Interpreta- 
 tion I have given of thefe woids is altogether remote from the Apoflle's Senle. 
 
 9 (c) See 1 Cor. J. 6 18. particularly trr. 6, 1^, 16. 
 
 (f) See John i. ir. 
 
 (g) See Gal. 4. 6. 
 
 10 {)>) Seef/;. 6. I — 14. which cxj^lains this place, particularly «». 2,5, 11, u. Gal- 
 i.io Eph. 4. 12, i?. Cb/. 1. II. &3. 8 — 10. 
 
 (;) See Fph. 4. 2?. 
 
 11 (fe) To lead us into the trueSenfe of this Veifc, we need only obferve, tliat St. P.thl 
 having in the four firft Chapters of this EpilHe fhewn that neither Jew nor GeiUilc coiiid be 
 juflified by the Law : and in the ^t!> Chaj-ter how Sin enf^ry into tiic World by J.!^i»i, and 
 teigncdby Death, from which 'twas Grace and not tlie Law tliat delivered Men: In the 
 
 10. 
 
 II. 
 
 L 2 
 
 6t/j 
 
8+ 
 
 ROMANS. 
 
 Ncror^h;. NOTES. 
 
 6th Chnpter he Hieweth the Convert Gentiles, that tliough they were not under the Law, 
 but under Grace, yet they could not be faved, unlefs they calt off the Dominion of Sin, 
 and became the devoted Servants of Righteoufnefs, which was what their very Buptifin 
 laught and required of them : And in Chjp. 7. he declares to the jews the Weaknefs of the 
 l^w, which they To much i^ood upon ; and ftews that th.e Law could not deliver them 
 from the Dominion of Sin ; tJiat Deliverance was only by the Grace of God, through Je- 
 ius Cluifl ; from whence he draws the Confequence, which begins this 8//; Chapter, and fo- 
 goes on with it here in two Branches relating to his Difcourle in the foregoing Chapter, 
 that compleat it in this. The one is tofhew, that the Law of the Spirit of Life, ;. e. the 
 New Covenant in the Gofpel, required that thofe that are in Chriil Jefus (hould live not af- 
 lertheFiefh, but after the Spirit. The other is to flic w how, and by whom, flnce the Law 
 was weak, and could not iiiable thofe under the Law to do it, they are inabled to keep Sin 
 from reigning in their mortal Bodies, which is tlie Sanrtification required. And here he 
 Ihev.s, that Chriltians are delivered from the Dominion of their carnal hnful Luits by the 
 Spirit of God that is given to them, and dwells in them, as a new quickning Principle and 
 Power, by which they are put into the State of a Ipiritual Life, wherein their Members 
 ate made capable of being made the Inllruments of Righteoufnefs, if they pleafe, as living 
 ^len alive now to Righteoufnefs, fo to imploy them. If this be not the Senl'e of this 
 Chapter lover. 14. 1 defire to know howogji ir in the ijl Verfe comes in, and wliat Co- 
 herence there is in what is here faid. Befides the Connexion of this to the former Chap- 
 ter contain'd in the Illative Thaefore, the very Antithefis of the Expireflions in one and 
 t'other, ftiew that St. I'aul in writing this very \'erle, had an eye to the foregoing Chapter. 
 There it was Shi that tiwelleth hnnc, that was the adtive and over-ruling Principle : Here it 
 is the Sprit of God that drvelleth in you, that is the Piincipile of your fpiiitual Life. There 
 it was, who fiall deliver me from thu Body of Death ? Here it is, God by hi: Spirit Jba It quiC' 
 ken yoiir mortal Bodies, i.e. Bodies, which as the Seat and Harbour of finful Lulls that pof- 
 fefs it, are indifpoled and dead to the Adions of a fpi ritual Life, and have a natural Ten- 
 dency to Death. In the fame Sejjf^, and upon the fame account he calls the Bodies of the 
 Gentiles their mortal Bodies, ch. 6. 12. where his Subjed is as here. Freedom from the 
 Ileign of Sin, upon which account they are there filled, ver. i^. Mive from the Dead. To 
 make it yet clearer, that it is Deliverance from the Reign of Sin in our Bodies, that St, 
 P,!!^ fpeaks of here, I defire any one to read what he fays, ch. 6. i- 14. to the Gen- 
 
 tiles on the fame Subjed, and compare it with the 15 firfl Verfes of this Chapter j and 
 then tell me whither they have not a mutual Correfpondence, and do not give a great 
 light to one another ? If this be too much pains, let him at leaf! read the two next Verfes, 
 and fee how they could polTibly be as they are an Inference from this wth Verfe, if the 
 quickniJig of your mortal Bodies in it mean any thing but a quickning to Newnefs of Life, or 
 to a fpiritual Life of Righteoufnefs. This being fo, I cannot but wondei to fee a late 
 learned Commentator and ParaphraA pofitive. Kbit i^aoiroiKaenii Bvfnd niixavt vftiv, Jhall 
 ^ quicken your muital Bodies, does here fignify, /m// raife your dead Bodies out of the Grave, 
 .ivoWJj£iVas he contends in his Preface to his Paraphrafe on the Epiftles to the Corinthians, l^t rnTJih 
 quicken, he fays imports the fame with iytifHf raife. His way of proving it is very re- 
 .uarkable, his words a.'e, l^acjottiv 8c 'tyitfur, arc as to this matter \viz. the Refurxeftion] 
 woids of the fame Import, i.e. where in difcourfing of the Refurreaion, l^emreiHy quicken, 
 isufed, it is of the fame Import with 'i)itfiTi> raife. But what if St. Paul, which is the 
 i^ueflion, be not here fpeaking of the Refurreftion ? why then according to our Authors 
 own Confeflion, (ao'f tiiiv quicken, does not neceffarily import the fame with 'tytifiif raife. 
 So that his Argument to prove that St. Paul here by the words in queftion means the rai- 
 fingof their dead Bodies out of the Grave, is but a fair begging of the Queflion, which is 
 enough, I think, for a Commentator that hunts out of his way for Controverfie. He 
 might therefore have fpared the ^«oTo/i/ quicken, which he produces out of St. John J. it- 
 as of no force to his purpofe, till he had proved that St. Paul here in Romans 8. ii. was 
 fpeaking of the Refuiredtioii of Mens Bodies out of the Grave, which he will never do till 
 
 he 
 
ROMANS. ^i, 
 
 TEXT, PARAPHRASE. ':^^: 
 
 dies by his Spirit that Jies (I), (xhzt Sin fhall not have the fole Power- 
 dweiieth ,n you. ^^^ j^^j^ ^^^^^^ ^^^ ^^^^ Members may be 
 
 made 
 NOTES. 
 
 he can prove that Svurrf mortal^ here fignifies the fame with viKfatileaJ. And I demand of him 
 to (how flcwTsV jiiortal any where in the New Teitament attributed to anything void of Life, 
 Bvmif mortal always fignifies the thing it is joyn'd to, to be living ; lb that ^aorroiHOii ^ rd 
 ^ynrd ttifj.um'viMr^ fiall qtucken even your mortal Bodies, in that learned Author's Interpre- 
 tation of thefeWordsof St. Paul, here fignific, God Jball raife to Life your living dead Bodies, 
 which no one can think in the fofteft Terms can be given to it, a very proper way of fpeak- 
 ing j though it be very good Senl'e and very emphatical to fay, Codjliall by his Spirit put in- 
 to even your mortal Bodiet a Vrinciple of Immortality or fpiritual Life, which is the Senfe of 
 the ApolUe here ; fee Gal. 6.8. And fo he may find i^atfuMtti ufed, Gal. 5. ii. to the 
 fame purpofe it is here. I next defire to know of this learned Writer, how he will bring 
 in the Refurredtion of the Dead into this place, and to fhew what Coherence it has with 
 St. PiiiJ's Difcourfe here, and how he can joyn this Verfe with the immediately preceding 
 and following, when the words under Confideration are render'd. Shall ra':fe your dead Bo- 
 dies out of their Graves at the lajl day ? It feems as if he himfelf found this would make 
 but an awkward Senfe Handing in this place with the reft of St. Paul's words here, and fo 
 never attempted it by any fort of Paraphrafe, but lias barely given us the Englifh Tranftati- 
 on to help us, as it can, to fo uncouth a meaning as he would put upon this Paflage, 
 which muft make St. Paul in the midft of a very ferious, ftrong and coherent Difcourfe 
 concerning walking not after the Fleft, but after the Spirit, skip of a fuddain into the 
 mention of the ReCurredion of the Dead; and having jull niention'd it, skip back again in- 
 to his former Argument. But I take the liberty to aflure him, that St. Paul has no fuch 
 Harts from the matter he has in hand, to what gives no Light or Strength to his prelent 
 ■ Argument. I think there is not any where to be found a more pertinent clofe Arguer, 
 who has his eye always on the Mark he drives at. This Men would find if they would 
 lludy him as they ought, with more regard to Divine Authority than to Hypothefes of 
 their own, or to Opinions of the Seafon. I do not fay that he is every where clear in his 
 Expreflions to us now : But I do fay he is every where a coherent pertinent Writer ; and 
 where-ever in his Commentators and Interpreters any Senfe is given to his words, that 
 dif-joints his Difcourfe, or deviates from his Argument, and looks like a wandering 
 Thouglit, it is eafy to know whole it is, and whofe the Impertinence, his or theirs that 
 father it on him. One thing more the Text fuggefls concerning this matter, and that is. 
 If by quickning your mortal Bodies, &c. be meant liere the railing them into Life after 
 Death, how can this be mentioned as a peculiar Favour to thole who have the Spirit of 
 God ? For God will alfo raife the Bodies of the Wicked, and as certainly as thofe of Belie- 
 vers. But that which is promifed here, is promifed to thofe only who have the Spirit of 
 God : And therefore it muft be fomething peculiar to them {viz.) thatGod (hall fo enliven 
 their mortal Bodies by his Spirit, which is the Principle and Pledge of immortal Life, 
 that tirey may be able to yield up themfelves to God, as thole diat are alive from the dead, 
 and their Members Servants to Riglueoufncfs unto Holinefs, as he expreffes himfelf, ch. 
 6. 13, & 19. If any one can yet doubt whither this be the meaning of St. Paul here, I re- 
 fer him for farther Satisfaftion to St. Paul himfelf, in Epb. ti. 4 6. where he will 
 
 find the fame Notion of St. Paul expreffed in the fame Terms, but fo, that it is iinpolFible 
 to underftand by ^aowoiiiv or iykiftii/ (which are both ufed there as well as here) the Re- 
 furredlion of the dead out of their Graves. The full Explication of this Verle may be 
 feen, Epb. 1. 19. & z. 10. See alfoCu/. 2. 11, 15. to the fame purpofe ; and Jtom. 7. 4. 
 
 (/) Zatstaliini 1^, Jball quicken even your mortal Bodies, feems more agreeable to the Ori- 
 ginal, than Jhall alfo quicktrt your mortal Bodies ; for the ig doth not copulate !^cotr«ii;M with 
 
 i 
 
ICerott'S :;. 
 
 12. 
 
 86 ROMAN S. 
 
 PAKAPHKASE. 
 
 made living Inlh-uments of Righteoufnefs. 
 Therefore Bretliren, we are not under any 
 Obligation to the Flefli to obey the Lulls of it. 
 
 I J. For if ye live after the Flefh, that mortal part 
 fhall lead you to Death irrecoverable ; but if 
 by the Spirit, whereby Chrift totally fupprelTed 
 and hinder'd Sin from having any Life in his 
 Flefh, you mortify the Deeds of the Body (»?;, 
 
 14 ye iliall have Eternal Life. For as many as are 
 led by the Spirit of God, they are the Sons of 
 God, of an Immortal Race, and confequent- 
 
 I $• ly like their Father immortal (n). For ye have 
 not received the Spirit of Bondage (0) again, 
 (pj to fear ; but ye have received the (qj Spirit 
 of God, fwhich is given to thofe who having 
 receiv'd Adoption are Sons^ whereby we are 
 
 16. all enabled to call God our Father {rj. The 
 Spirit of God himfelf beareth witnefs (s) with 
 our Spirits, that we are the Children of God. 
 
 17. And if Children, then Heirs of God, Joynt- 
 heirs with Clirift, if fo be we fuffer (t) with 
 Iiim, that we may alfo be glorified with him. 
 
 NOTES. 
 
 TEXT 
 
 Therefore brethren, we n 
 are debiers not to the 
 flefh, to live after the 
 flcfb. 
 
 For if ye live after the ij 
 fltlh, ye (hall die: but if 
 yo through the Spirit do 
 mortify the deeds of the 
 body, ye (hall live. 
 
 tor as many as are led 14 
 by the Spirit of God, they 
 are the Ions of God. 
 
 For ye have not recei- 1$ 
 ved the fpirit of bondage 
 again to fear ; but ye have 
 received the Spirit of a- 
 doption, whereby we cry, 
 Abb.i, Father. 
 
 The Spirit it felf bear- 16 
 eth witnefs with out fpi- 
 rit, that we are tive cliil- 
 dren of God, 
 
 And if children, then '7 
 heirs ; heirs of God, and 
 joynt-heirs with Chrift ; 
 if lo be that we fuffer 
 with him, that we may 
 be alfo glorified together. 
 
 '9 'sj^/gaf, for then it mufl have been it) ^aei-otvim, for the place of the Copulavh-e is be- 
 tween tlie two words that it joyns, andfo mull neceffarily go before the latter of them. 
 
 1 5 (ih) Dcetis of the Boily : what they ate may be feen, G.il. 5. 19, &c. as we have alrea- 
 dy reniaiked. 
 
 14 ())) In that lies the Force of his Proof, that they fhall live. The Sons of mortal 
 Men are mortal, the Sons of God are like their Father, Partakers of the Divine Nature, 
 and are immortal. See z Pit. 1.4. Mst>. 1. 15— —15. 
 
 15 (c) What the Spirit of Bondage is, the Apoflle has plainly declared, Heb.z.is. See 
 Note, vey, 21. 
 
 (p) -^Ig'T'n, i. e. Now again under Chrill, as the Jews did from 71/o/w under the Law. 
 (}) See Gal. 4. S, 6. 
 
 (;) .-^/'/'j Euher. The Apoflle here expreffes this filial Affurance in the fame words that 
 our Saviour applies himfelf to God, Mark 14. 56. 
 
 16 (j) See the fame thing taught, iCo). 4. 17. & 5.6, Efj. i. ir .14. 8c/!al. 
 4. 6. 
 
 [7 (/) The full Senfe of this you may take in St. Btk/'s own words, 1 Tim. z. it, 12. 
 
 For 
 
ROMANS, 
 
 TEXT. PARAPHRASE. 
 
 87 
 
 yiu.Ch 57- 
 
 18 For I reckon, tliat the 
 fufFeriugs of this prefeiit 
 time, are not woithy to 
 be compared with the 
 glory which fhall be re- 
 vealed in us. 
 
 19 For the earnell expefta- 
 lionof the creature wait- 
 eth for the nianifeitation 
 of the fons of God. 
 
 20 For the creature was 
 made fubjeft to vanity, 
 not willingly, but by rea- 
 fon of him who hath fub- 
 jeded the fame in hope : 
 
 21 Becaufe the creature it 
 felf alfo fhall be delivered 
 from the bondage of cor^ 
 
 19. 
 
 20. 
 
 21. 
 
 For T count that the Sufferings of this tranfito- 
 ry Life, bear no proportion to that glorious 
 State that fhall be hereafter (u) revealed and 
 fet before the Eyes of the whole World at our 
 Admittance into it. For the whole Race of 
 (rv) Mankind, in an earneit Expeftation of this 
 unconceivable glorious (x) Immortality that 
 fhall be beftowed on the (y) Sons of God fFor 
 Mankind created in a better State, was made 
 fub)e£t to the (z.) Vanity of this calamitous 
 fleeting Life, not of its own Choice, but by 
 the Guile of the Devil (4), who brought Man- 
 kind into this mortal State) Waiteth in hope 
 (J)), that even they alfo fhall be delivered from 
 
 NOTES. 
 
 18 (?<) Revealed. St. Pju/ fpeaks of this Glory here, as what needs to be revealed to 
 give us a right Conception of it. It is impoflible to have a clear and full Coniprehenlion 
 of it till we tail it. See how he labours for Words to exprefs it, z Cor. 4. 17, ^1:. a place 
 to the fame purpofe with this here. 
 
 19 (w) K7im Cieature, in the Language of St. Paul and of the New Teflament, fignifies 
 Mankind ; efpecially the Gentile World, as the far greater part of the Creation. See Col. 
 I. 25. Mark 16. 15. compared with Mat. 28. 19. 
 
 (a) Immortality. That the thing here expeded was immortal Life, is plain from the Con- 
 text, and from that parallel place, 2 Cnr. 4. 17. & 5. 5. the Glory whereof was fo great, 
 that it could not be comprehended, till it was by an adual exhibiting of it revealed. When 
 this Revelation is to be, St. Peter tells us, i Pet. i. 4— —7. 
 
 (y) 'AwoiBtAt/^/i' ntiv v'laif. Revelation of the Sons, i. e. Revelation to the Suns. The Ge- 
 nitive Cafe ofii;n in the New Teflament denotes the Objedl. So Rom. i. 5. vmiiuin ^'nai 
 Cgnifies Obedience to Faith: Ch. 5. 22. </liw/ai/m Mi J\nl it'inat Xf'S*- ^''<-' Righteoufnefs 
 thai God accejit shy Faith in Chrijl : Ch. 4. it. Jlof^iooVii w»ns)f , Righteoitfnefi by FaitL If 
 eiiiOKeMi'4'i! 'lere be render'd Revelation, as ef'TOKO.WipViv'ii in the foreguing V erfe is ren- 
 der'd revealed, (and 'twill be hard to find a Reafon why it ihould not) the Senfe in the Pa- 
 laphrale will be very natural and eafy. For the Revelation in the foregoing Veil'e is not 
 0/ but to the Sons of God. The words are d'jrtKo.Kuip^yiu ei> h. '.4i. 
 
 20 (2) The State of Man in this frail Ihori Life, lubjeft to Inconveniencies, Sufferings, 
 and Death, niay very well be called Vanity, compared to the impaffible Ellate of eternal 
 Life, the inheritance of the Sons of God. 
 
 {a) Devil. That by he that ful'jelied it, is meant the Devi), is probable from the Hiflo- 
 ly, Gen. 3. and from Heb.z. 14, 15. Col. 2. 15. ;, 
 
 21 {b) ' K'^iK'tiynai' im ' i\ririaln, Waiteth in hope, that the not joyning ;?i Z>o/e to witzV- tX''^' 
 eth, by placing it 111 the beginning of the 217? Verfe, as it ftands in the Greek, but joyning 
 
 It to fubje^ed the fame, by placing it at the end of the toth Verfe, has mightily obfcured 
 the meaning of this Paffage, which taking all the words between of God and in hope for a 
 Parenthefis, is as eafy and clear as any thing can be, and then the next word in will have 
 its proper Signification that and not becaufe, 
 
 this 
 
 .A 
 
88 
 
 ArtC'f.c,-]. 
 
 ROMANS, 
 
 PARAPHRASE. TEXT. 
 
 this Subjcflion to Corruption (c), and fhall be 
 brought into that glorious Freedom from Death 
 which is tlic proper Inheritance of the Chil- 
 
 22. dren of God. For we know that Mankind, 
 all ('<:0o'^^'^'^'^'g^'°^'^ together, and unto this day 
 are in pain, as a Woman in Labour to be de- 
 livered out of the Uncafmefs of this mortal 
 
 2}. State, And not only they, but even thofe 
 who have the firft Fruits of the Spirit, and 
 therein the Earneft (e) of Eternal Life, we our 
 felves groan (f) within our felves, waiting for 
 the Fruit of our Adoption, which is, that as 
 we are by Adoption made Sons, and Co-heirs 
 with Jefus Chriil, fo we may have Bodies like 
 unto his moil glorious Body, fpiritual and im- 
 
 24" mortal. But we muft wait with Patience, for 
 we have hitherto been faved but in Hope and 
 Expectation : But Hope is of things not in pre- 
 fent Poifellion or Enjoyment. For what a 
 Man hath, and feeth in his own hands, he no 
 
 25. longer hopes for. But if we hope for what is 
 out of fight, and yet to come, then do we 
 
 26. with Patience wait for it {g ). Such therefore 
 are our Groans, wliich the Spirit in aid to our 
 
 ruption, into the gloti- 
 ous liberty of the chil- 
 dren of God. 
 
 For we know tliat the li 
 wl-.ole creation groaneth 
 and travelleth in pain to- 
 gether until now : 
 
 And not only they, but ij 
 our lelves alfo, which 
 have the firll fruits of the 
 Spirit, even we our felves 
 groan within our felves, 
 wailing for the adoption, 
 to wit, the redemption of 
 our body. 
 
 for we are faved by i^ 
 hope : but hope that is 
 fetn, is not hope : for 
 what a man feeth, why 
 doih he yet hope for ? 
 
 But if we hope for that 2 5 
 we fee not, then do we 
 with patience wait for it. 
 
 Likewife the Spiiit al- 16 
 fo helpeth our infirmi- 
 ties: for we know not 
 
 NOTES. 
 
 (t) A''>^ua. Ttti (f^tgjit, Bondage of Corruption, i. e. the fear of Death, fee ver. ij. and 
 Hcb.z. 15. Cyr);(/in'o)i lignifies Death or DcArudion, in oppofition to Life everiaiiing. See 
 G.1I. 6. 8. 
 
 zi {li) How David groaned under the Vanity and Shortnefs of this Life, may be feen, 
 Pfal. 89. 47, 48. which Complaint may be met with in every Man's Mouth \ fo that even 
 thofe who have not the firil Fruits of the Spirit, whereby they are afTured of a future hap- 
 py Life in Glory, do aUo dcfire to be freed from a Subjeftion to Corruption, and have un- 
 eafy Longings after Imnioriality. 
 
 zi (c) See 2. Cor. 5. z, 5. Ep/j. r. 15, 14. 
 
 (f) Read the parallel place, z Cor. 4. 17. & 5. 5. 
 
 ZS (g) What he lays here of Hope, is to fhew them, that the groaning in the Children 
 of God before I'poken of, was not tiie groaning of Impatience, but fuch wherewith the Spi- 
 rit of God make;: lutetcellion tor us, better than if we exprelTed our felves iii Words, ver. 
 
 .19. 
 
 -ij. 
 
 Infirmity 
 
ROMANS. 
 
 TEXT. PARAPHRASE. 
 
 89 
 
 what we fliould pray for 
 as we ought : but the 
 Spirit it felf maketh In- 
 terceffion for us with 
 groanings which cannot 
 be uttered. 
 
 17 And he that fearclieth 
 the hearts, kiioweth what 
 is the mind of the Spirit, 
 l)ecaufe he maketh inter- 
 ceflion for the faints, ac- 
 cording to the will of 
 God. 
 
 i8 And we know that all 
 things Work together for 
 good to them that love 
 God, to them who are the 
 called according to his 
 purpofe. 
 
 For whom he did fore- 
 know, he alfo did prede- 
 llinate to be conformed 
 to the image of his Son, 
 that he might be thefirll- 
 txjrn among many bre- 
 thren. 
 
 3 Moreover, whom he 
 did predellinate, them he 
 alfo called : and whom 
 he called, them he alfo 
 juflified ; and whom he 
 juflified, them he alfo 
 glorified. 
 
 29 
 
 Infirmity makes ufe of. For we know not 
 what Prayers to make as we ought, but the 
 Spirit it felf layeth for us our Requefts before 
 God in Groans that cannot be exprclTed in 
 Words. And God the Searcher of Hearts, 27. 
 who underftandeth this Language of the Spi- 
 rit, knoweth what the Spirit would have, be- 
 caufe the Spirit is wont to make Interceflion 
 for the Saints (h) acceptably to God. Bear 28. 
 therefore your Sufferings with Patience and 
 Conllancy, for we certainly know, that all 
 things work together for good to thofe that 
 love God, who are the Called according to his 
 purpofe of calling the Gentiles (/). In which 29. 
 purpofe the Gentiles, whom he fore- knew as 
 he did the Jews (/r), with an Intention of Kind- 
 nefs, and of making them his People, he pre- 
 ordained to be conformable to the Image of 
 his Son, that he might be the firft-born, the 
 chief amongfl: many Brethren (/). Moreover, jo. 
 whom he did thus pre-ordain to be his People, 
 them he alfo called, by fending Preachers of 
 the Gofpel to them : And whom he called if 
 they obey'd the Truth (wf), thofe he alfo jufti- 
 fied, by counting their Faith for Righteouf- 
 
 NOTES. 
 
 if (Zi) The Spirit ptomifed in the time of the Gofpel, is called the Spirit of Supplica- 
 tions, Zach. II. 10. 
 
 18 (;■) Wiijch purpofe was declared to Alialhwi, Gen. i8. i8. And is largely infifted on 
 by St. r.iu/, Eph. I. !■ -ir. This and the Remainder of this Chapter, feems laid to 
 
 confirm the Gentile Converts in the Affurance of the Favour and Love of God to them 
 through Chrift, thothey were not under the Law. 
 
 29 (k) See ch. II. 1. Jmos j. 2. 
 
 (I) See Eph. t. 5 7. 
 
 ?o (m) NiiMiy are called, and few me cho fen, fays our Saviour, M,U. 10. l6. Many, botii 
 Jews and Gentiles, were called, that did not obey the Call. And therefore, ver. 51. "lis 
 thole who are chofen, who he faith are juftified, /. e. fuch as were called, and obey'd, 
 and confequently were chofen. 
 
 M 
 
 nefs : 
 
90 
 
 Xerosis -i. 
 
 RO M J NS. 
 
 PARAPHRASE. 
 
 TEXT. 
 
 V' 
 
 12. 
 
 ?4- 
 
 35- 
 
 36. 
 
 37- 
 
 :8. 
 
 nefs : And whom he juftified, them he alfo 
 glorified, viz.. in his puipofe. WJiat fliall we 
 lay then to thefe things ? If God be tor us, as 
 by what he has ah^eady done for us it appears 
 he is, who can be againli us ? He that Ipared 
 not his own Son, but dcUvered him up to 
 Death for us all, Gentiles as well as Jews, how 
 jljall he not with him alfo give us all things ? 
 Who fhall be the Proiecutor of thofe whom 
 God hath chofen ? Siiall God wlio juftifieth 
 xhtv[\(n) ? Who as Judge fhall condemn them ? 
 Chrili that died for us, yea rather that is rifen 
 again for our Juftification, and is at the right 
 Hand of God, making Interceflion for us ? 
 Who Ihall feparate us from the Love of Chrilt? 
 Shall Tribulation, or Dillrefs, or Perfecution, 
 or Famine, or Nakednefs, or Peril, or Sword ? 
 For this our Lot, as it is written, Forthyjkke 
 tve are killed all the day lo'/fgy tve are accounted as 
 Sheep for the Slaughter. Nay in all thefe things 
 we are already more than Conquerors by the 
 Grace and Affiftance of him that loved us. 
 For I am fledfaiHy perfwaded, that neither 
 the Terrors of Death, nor the Alurements of 
 Life, nor Angels, nor the Princes and Powers 
 of this World ; nor things prefent j nor any 
 
 NOTE S. 
 
 What fliaU we then fay 
 to thefe things ? if God 
 be for us, who can be a- 
 gainft us ? 
 
 He thatfpared not his 
 own Son, but delivered 
 hini uyi for us all, how 
 (hall he not with him al- 
 io freely give us all 
 things ? 
 
 Who (hill lay any thing 
 to the charge of God's 
 ele£l ? It is God that ju- 
 llifieth : 
 
 Who is he that con- 
 demneth ? It is Chrili 
 that died, yea rather that 
 isrilen again,whois even 
 at the right hand of God, 
 who alfo maketh inter- 
 ceffion for us. 
 
 Who (hall feparate us 
 from the love of Chrili ? 
 (hall tribulation, or di- 
 llrefs, or perfecution, or 
 famine, or nakednefs, or 
 peril, or [word ? 
 
 (As it is written, For 
 thy fake we are killed all 
 the day long ; we are ac- 
 counted as (heep for the 
 llaughter) 
 
 Nay in all thefe things 
 we are mote than conque- 
 rors, through him that 
 loved us. 
 
 For I am perfwaded, 
 that neither death, nor 
 life, nor angels, nor prin- 
 cipalities , nor powers, 
 nor things prefent, nor 
 things to come. 
 
 ;i 
 
 ?2- 
 
 H 
 
 U 
 
 3T 
 
 3«i 
 
 38 
 
 3 i (n) Reading this with an Interrogation, makes it needlefs to add any Words to the 
 Text to make out the Senl'e, and is more conformable to the Scheme of his Argumentati- 
 on here, as appears by !■«•. 35- where the Interrogation cannot be avoided ; and is as it 
 were an Appeal to them, ihemfelves to be Judges, whither any of thofe things he men- 
 tions to them (reckoning up thofe which had moll Power to hurt them) could give them 
 juft Caufe of Aiiprehenfion , IFho fiall accufe you ? jliall God who juftifies you ? 1(^)0 Jhall con- 
 demn you ? Chrijl that died for you ? What can be more abfurd than lucnan Imagination? 
 
 thing 
 
ROMANS. pi 
 
 TEXT. FARAFHRASE. fZ"!!' 
 
 39 Nor height, nor depth, thing futurc ; Nor the height of Profperity : ?q 
 
 rurableYo^eTarate nor the depth of Mifery ; nor any thing elfc 
 
 us from the love of God whatfoever fliall DC able to feparate us from 
 
 which is in Chrift Jefus ^j^g Lq^^ ^f Qq^ which is in Chrift Tcfus our 
 
 our Lord. t j 
 
 Lord. 
 
 SECT. VIII. 
 
 CHAP. IX. I. X. II. 
 
 CONTENTS. 
 
 THere was nothing more grating and offenfive to the Jews, 
 than the Thoughts of havmg the Gentiles joyn'd with them, 
 and partake equally in the Privileges and Advantages of the King- 
 dom of the MefTiah : And which was yet worfe, to be told that 
 thofe Aliens Ihould be admitted, and they who prefumed them- 
 felves Children of that Kingdom to be fliut out. St, Paul who 
 had infifted much on this DoSlrine, in all the foregoing Chapters 
 of this Epiftle, to fhew that he had not done it out of any Averfion 
 or Unkindnefs to his Nation and Brethren the Jews, does here ex- 
 prefs his great Alfeftion to them, and declares an extream Concern 
 for their Salvation. But withal he fhcws, that what-ever Privi- 
 leges they had received from God above other Nations, whatever 
 Expedation the Promifes made to their Forefathers might raife in 
 them, they had yet no juft Reafon of complaining of God's deal- 
 ing with them now under the Gofpel, fince it was according to his 
 Promife to Jlrahxmy and his frequent Declarations in Sacred Scrip- 
 ture. Nor was it any Injul^ice to the Jewiil] Nation, if God by 
 the fame Sovereign Power wherewith he preferr'd Jacob (the 
 younger Brother, without any Merit of his) and his Poltcrity to be 
 his People, before Ejaw and his Pofterity whom he rejc£led. TJie 
 Earth is all his ; nor have the Nations that polfefs it any Title of 
 their own, but what he gives them, to the Countries they inha^ 
 bit, noi- to the good things they enjoy, and he may difpolfefs oi^ 
 
 M 2 exter- 
 
^1 ROMAN S. 
 
 -Y^..cK^7.extcriniaate them when he pleafeth. And as he deflroy'd the 
 'v.x^v^ Eg)ftiAfis for the Glory of his Name, m the Deliverance of the If 
 radttes^ fo he may according to his good pleafurc raife or dcprefs ; 
 take into Favour or reject the feveral Nations of this World. And 
 particularly as to the Nation of the Jews, all but a fmall Remnant 
 were rejefted, and the Gentiles taken in, in their room, to be the 
 People and Church of God, becaufe they were a gain-faying and 
 difoDcdient People, that would not receive the MefTiah, whom he 
 had promifed, and in the appointed time fent to them. He that 
 will with moderate Attention and Inditferency of Mmd read this 
 Ninth Chapter, will fee that what is faid of God's exercifing of an 
 abfolute Power, according to the good pleafure of his Will, relates 
 only to Nations or Bodies Politique of Men incorporated in civil So- 
 cieties, which feel the Effe£ls of it only in Profperity or Calamity 
 they meet with in this World, but extends not to their eternal 
 State in another World, confider'd as particular Perfons, wherein 
 they ftand each Man by himfelf upon his own bottom, and fhall fo 
 anfwer feparately at die day of Judgment. They may be punifh- 
 ed here with their Fellow-Citizens, as part of a finful Nation, and 
 that be but temporal Challifement for their Good, and yet be ad- 
 vanced to eternal Life and Blifs in the World to come. 
 
 PARAFHKASE. TEXT. 
 
 1. T As a Chriftian fpeak Truth, and my Con- T ^i^^ie^^J^^^^^'" ^'(jfj! 
 X fcience, guided and enlighten'd by the Ho- jKeaifobeIrii'i''mew'ir- 
 
 2. ly Ghoil, bears me witnefs, That I lie not in nets in the Holy Ghofi, 
 my Profeflion oi great Heavmefs and conti.mal ^^S^'J^^ZS^^ 
 
 5. Sorrow 01 Heart, I could even wiln that (0) the row in my hem. 
 
 Deftruftion and Extermination to which my j^^^°[^j[ wele "Ic^rfe^ 
 Brethren the Jews are devoted by Chrift, from chriTt"for^m7bre. 
 
 might, if it could fave them from Ruine, be thren, uiy kinlmenaccor- 
 
 executed on me in the Head of thofe my Kinf- '^'"^ ^° '^^ ^'^ = 
 
 NOTES. 
 
 \ (o) 'A>'«.^fi*, accurfed, DIP, which the Septuagint render Jwthtma, fignifies Per- 
 fons or Things devoted to Dellruftion and Extermination. The Jewifli Nation were now 
 an Anathema, deltiii'd to Dellrudion. St. Faiil to exprefs his Aflfe<ftion to them, fays, he 
 eould wifli to fave them from it, to become an Anitthmtt and be deftroy'd himfelf. 
 
 men 
 
ROMANS. 
 
 TEXT. 
 
 ^ Who are Ifraelites; to 
 whom pertaincth tlie a- 
 doption, and the glory, 
 and the covenants, and 
 the giving of the law, 
 and the lervice of God, 
 and the ptomifes :, 
 
 J Whole are the fathers, 
 and of v.'hom as concern- 
 ing the fle(h,Chrift came, 
 who is over all, God 
 blefl'ed for ever. Amen. 
 
 6 Not as though tlie 
 word of God hath taken 
 none efFert. For they are 
 not all Urael, which are 
 of If rael : 
 
 PARAPHRASE. 
 
 jiH.Ch.CiJ. 
 
 men after the Flefli ; Who are IJraelites, a Na- 
 tion dignified with tlicfe Privileges, which 
 were pecuUar to them. Adoption, whereby 
 tliey were in a particular manner tlie Sons of 
 God (p) ; The Glory {q) of the Divine Pre- 
 fence amongft them. Covenants (r) made be- 
 tween them and the great God of Heaven and 
 Earth. The moral Law (sj, a Conftitutioa 
 of Civil Government, and a Form of Divine 
 Worfliip prefcribed by God himfelf, and all 
 the Promifes of the Old Teftamcnt, had the 
 Patriarchs to whom tlie Promifes were made 
 for their Fore-fathers (t) ; And of them as to 
 liis flefhly Extradlion Chrift is come, he who 
 is over all, God be blelTed for ever. Amen. I 
 coraraiferate my Nation for not receiving the 
 prooiifed Mefliah now he is come, and I {peak 
 of the great Prerogatives they liad from God 
 above oQier Nations, but I fay not this as if 
 it were poffible that the Promife of God fhould 
 fail of Performance, and not have its effect (aj. 
 But it is to be obferved for a right underftand- 
 ing of the Promife, that the fole Defcendants 
 of Jacol^ or Ijrael do not make up the wliole 
 
 NOTES. 
 
 4 (/») Adoption, Exod. 4. zi. Jer. ?i. 9. 
 
 (q) Glory, which was prefent with the Ifraelites, and appear'd to them in a great fhi- 
 ning Brighcnefs out of a Cloud. Some of the Places which mention it are thefe following, 
 Exod. 13. II. Lev. 9. 6, & 15, 24. Numb. 16. 41. i Chron. 7. 1 — 5. Ezek. 10. 4. & 43- 
 1, J. compared with cb. i. 4, 28. 
 
 (r) Covenants. See Gen. 17. 4. Exod. 34. 27. 
 
 (;) S'l^o^ivia, The giving of the Law, wheth( r it fignifies the extraordinary giving of the 
 Law by God himfelf, or the exaft Conflitution of their Government in the inoral ai:d ju- 
 dicial part of it (for the next word hctj^iia,. Service of God, teems to eompiciieiid the re- 
 ligious Worfhip) this is certain that in either of thefe Senfes it was the peculiar. Privi- 
 lege of the tews, and wliat no other Nation could pretend to. 
 
 5 (;) Fathers, who they were, fee Exod. }. 6, i6. JHs 7. J.2. 
 6(fi) See c/;. 3. J. Wor4ofG«d~, i. e. FiomiCe, fae v«>. 9. 
 
 Nation 
 
94- 
 
 A-n.Ch.<;i. 
 H-fTorh 3. 
 
 ROMANS. 
 
 FAKAPHRASE. 
 
 Nation of Irael (iv;, or the People of God 
 
 7. comprehended in the Promife ; Nor are they 
 who are the Race of Abraham all Children, 
 but only his Pofterity by Ifaac^ as it is laid, In 
 
 8. Ifaac fhall thy Seed be called .- Tiut is, the 
 Children of the Flefh defcended out of Jbra- 
 hanPs Loins, are not thereby the Children of 
 God (x)^ and to be elteemed his People, but 
 the Children of the Promife, as Ijaac was, are 
 
 9. alone to be accounted his Seed. For thus runs 
 the Word of Promife, At thU time I will come^ 
 
 10. and, S^iva. Jljafi have a Son. Nor was this the on- 
 ly Limitation of the Seed ot Ahraha^n, to whom 
 ciie Promife belong'd, but alio when Rebecca 
 had conceived by that one of Abraham's IlTue 
 to whom the Promile was made, viz. our Fa- 
 ther liaac, and there were Twins in her Womb, 
 
 11. of that one Father, betore the Children were 
 born, or had done any Good or Evil ('7), to 
 
 NOTE S. 
 
 TEXT. 
 
 Neither becaufe they - 
 ate the feed of Abraham, 
 are they all children : 
 but ill Ilaac ihall thy feed 
 be called. 
 
 That is, They which 8 
 are the children of the 
 flefti, thefe are not the 
 children of God : but the 
 children of the promife 
 are counted for the feed. 
 
 For this is the word of o 
 jironiife, At this time will 
 1 come, and Sara (hall 
 have a fon. 
 
 And not only this, but lo 
 when Rebecca alfo had 
 conceived by one, even 
 by our father Ifaac, 
 
 (For the children being ii 
 not yet born, neither ha- 
 
 (l^•) See ch. 4. i(^. St. Rml ufes this as a Reafoii to j vove that the Promife of God failej 
 not to have its elfeft, tii()Ui;h tlie Body of the Jewilh Nr.tion rejected Jefus Chrill, and 
 were theiefore nation illy lejcded b/ God from being any longer his Peoj^^'le. The Reafon 
 he gives (oc it is this, That ilie Pofterity of JmoI' or Ifr.ul were not thofc alone who 
 were to make that //>-,7f/, or tlmt chofen Pcoj^le of God, which were intended in the Pro- 
 mife made to Abralhwi, others belides tiie Defcendants of '^ncob were to be taken into tliis 
 Ifrael, to conftitute the People of God under the Gofpel: and therefore the calling and 
 coming in of the Gentiles was a fulfilling of that Promife. And then he adds in the next 
 Verfe, tii.u neither were all the Pollerity of Mrah.wi comprehended in that Promife, fo 
 that thofe who were taken in, in tiie time of the Mefliah, to make the Ifud of God, were 
 not taken in, becaufe they were the natural Defcendants fiom Jh.ihjiii, nor did the Jews 
 claim it for all his Race. And this he proves by the Limitation of the Promife to Jl>r,J- 
 /j^m's Seed by jf/^i.w only. All this he does to fhew the Right of the Gentiles to that Pro- 
 mife, if they believed : Since that Proi)\ife concerned not only the natural Defcendants 
 feither of Mraham or Jacob, but only thofe who were of Faith of their Father A'.-r.ihmi, 
 of whomfoever defcended, fee c/;. 4. 11 17. 
 
 8 {x) Children of God, i. e. People of God, fee ver. 26. 
 
 II (y) Neither having done good or evil. Thefe Words may [VjAibly have been added by 
 St. P<«(/ to the foregoing (which may perhaps feem full enough of thcmfelves) the inore 
 exprelly to obviate an Objection of the Jews, who might be ready to fay, that Efau was 
 rejeiled becaufe he was wicked •, as they did of Ilbmael, that he was rejeited becaufe he was 
 the Son of a Bond-woman. 
 
 fhew 
 
TEXT. 
 
 ROMANS. 
 
 PARAPHRASE. 
 
 95 
 
 AnCh.^J. 
 Ntrrmii 3. 
 
 vjng done any good or e- 
 vil, that the purj-ofe of 
 God according to eledion 
 might Hand, not of works, 
 but of him that calleth) 
 It was faid unto her, 
 '^The elder fhall ferve the 
 younger. 
 
 As it is written, Jacob 
 '5 jiave I loved, but Efau 
 have I hated. 
 
 What fhall we fay then? 
 
 ■^ Is there unrighteoufnels 
 
 with God ? God forbid. 
 
 For he faith to Mofes, 
 
 I will have mercy on 
 
 IS 
 
 whom I will have mer- 
 cy, and I will have com- 
 
 fhew that his making any Stock or Race of 
 Men his peculiar People, depended folely on 
 his own Purpofe and good Pleafure in choofing 
 and calling them, and not on any Works or 
 Defert-s ot theirs, he afting here in the Cafe of 
 'Jacob and Efau^ according to the Predetermina- 
 tion of his own Choice, it was declared unto 
 her, that there were two Nations fs; in her 12. 
 Womb, and that the Defcendants of the Elder 
 Brother fhould ferve thofe of the Younger, as 
 it is written, Jacob have I loved (ic)^ fo as to ij. 
 make his Pofterity my chofen People, and Efau 
 I put fo much behind him fb)^ as to lay his 
 Mountains and his Heritage wafte (c). What 1 4. 
 rhall we fay then, is there any InjulHce with 
 God in choofmg one People to himfelf before 
 another, according to his good pleafure ? By 
 no means. My Brethren, the Jews thcmfelves 1 5. 
 cannot charge any fuch thing on what I fay, 
 fince they have it from Mojes himfelf (^), that 
 
 NOTE S. 
 
 tz (z) See Gen. 15. ij. 
 
 Elder jhall ferve the lounger 
 
 And it was only in a national Senfe that it is there faid, The 
 , and not perfonally, for in that Senfe it is not true, which 
 makes it plain that thefe Words, ver. 
 
 I ? (") Jacob have I loved, and Efau have I hated, are to be taken in a national Senfe, fof 
 the Preference God gave to the Pofterity of one of them to be his People, and polfefs the 
 promifed Land before the other. What this Love of God was, fee Dcut. 7. 6—8. 
 
 (I) Hated. When it is ufed in Sacred Scriptuie, as it is often comparatively, it figni- 
 fies only to poft-pone in our Elteem or Kindnefs, for this I need only give that one Exam- 
 ple, Luke 14. 26. fee Mai. i. z, 3. ■ 
 
 {c) Frt m the -jth to this i^th Verfe proves to the Jews, that though the Promife was 
 made to Abraham and his Seed, yet it was not to all Jhaham's Pollerity, but God firft 
 chofe Ifaac and his Iffue ; And then again of Ifaac, (who was but one of the Sons of J- 
 hraham) when j?e^«crt had conceived Twins by him, God of his fole good pleafure chofe 
 Jacob the younger, and his Poflerity to be his peculiar People, and to enjoy the Land of 
 Promife. 
 
 15 (d) See Exod. 35. 19. It isobfervable that the Apoille arguing here with the Jews 
 to'indicuie the Juilice of God in caftin^ mem oti from being his People, ufes three forts 
 of Avgun.ents, the firll is the Teliimony of Mofes, of God's afl'erting this to himfelf by 
 thi Right of his Sovereignty, and this was enough to flop the Mouths of the Jews. The 
 feccpd from Reafon, ver. 19—14. and the tiiird from his Prediftjons of it to the Jews, 
 and tiie warning he gave them of it befoie-hand, ver, 25- .29. which vv-e fhall confider 
 in their places. 
 
 God 
 
Nt:ro>ii ^. 
 
 96 ROMANS. 
 
 PAKATHKASE. 
 
 God declared to him that he would be gfaci- 
 ous to wliom he would be gracious ; and 
 fliew Mercy on whom he would (hew xMer- 
 
 16. cy. So theu neither the purpofe of Ifadc 
 wiio defigtied it for Efau, and willed (0 him 
 to prepare himfelf for it ; Nor the Endeavours 
 of £/-««, who ran a hunting for Venifon to 
 come and receive it, could place on him the 
 BlelTing, but the Favour of being made in his 
 Pollerity a great and profperous Nation, the 
 peculiar People of God prefer'd to that which 
 ihould defcend from his Brother, was bellow- 
 ed on J:tcoh by the mere Bounty and good 
 
 I y, Pleafure of God himfelf. The like hath Mofes 
 left us upon Record of God's Dealing witli 
 PIm-doh and his Subjeds the People of Egy^t^ 
 to whom God faith {'/), Even for this fame p»r- 
 poje have I raijed thee up, that I might fljew my 
 Porver in thee, and that my Name might he re- 
 
 18. norvned through all the Earth. (^) Therefore 
 that his Name and Power may be made 
 known and taken notice of in the World, he 
 is kind and bountiful (/;) to one Nation, and 
 lets another go on obftinately in their Oppofiti- 
 on to him, that his taking them off by fome 
 fignal Calamity and Ruin brought on them by 
 
 NOTES. 
 
 TEXT. 
 
 jiaffiou on whom I will 
 have coinpalTion. 
 
 So then it is not of him \(, 
 that willeth, nor of him 
 tliat runneth, but of God 
 that ilieweth mercy. 
 
 For the fcripture faith 17 
 unto Pharaoh, Even for 
 this fame purpofe have I 
 raifed thee up, that 1 
 might (hew my power in 
 tliee, and that my 
 name might be declared 
 throughout all the earth. 
 
 Therefore hath he met- 18 
 cy on whom he will have 
 
 16 (t) Willeth and luwieih, confider'd with the Context, plainly direft us to the Story, 
 
 Gen. 17. where t'e>. % 5. we read Ifn^ich purpofe, and Efm's going a hunting: and 
 
 rc). i8, ip. we find what the BlefTing was. 
 
 17 (f) Exod. 9. 16. 
 
 18 (g) Tlieiefoic. That his Name and Powermay be made known, and taken notice of 
 in all tut Earth, he is kind and bountiful to one Nation, and lets another go on in their 
 Oppofition and Obflinacy againft him, till their taking off, by iome fignal Calamity and 
 Kuin brought on them, may be feen and acknowledged to be the cffeft of their Handing 
 out againlt God, as in the cafe of Pharaoh. 
 
 (h) 'EA5i/, IJ nth Mercy. That by this word is meant being bountiful in his outward 
 Difpenfations of Power, Greatnefs and Proteftion to one People above another, is plain 
 iroai the three preceding Verfes. 
 
 tbe 
 
ROMANS. 97 
 
 TEXT, PARAPHRASE (X^ 
 
 wiT'i'e hainSr' ''' ^^^ vifiblc Hand of his Providence, may be 
 
 ,9 ^ Thou wth hy Jiien un ^ecii and acknowlcdg'd to be an Effeft of their 
 
 to me. Why doth he yet ftanding out againil him, as in the Cafe of Pha- 
 
 S.?dtis win f° ''''*' '^''^■- I'o^ this end he is bountiful to whom he 
 
 20 Nay, but o nian, who \vdll be bouiitiful, and whom he will he per- 
 
 art thou that leriien a- ^^^5 ^q n-^akc fuch an Ufe of his Forbearance 
 
 gainft God? ihall the , , rn. uj ^ • 1 • 
 
 thing formed fay to him towards them, as to pedilt obdurate m their 
 that formed it, wiiy haii Provocation of him, and draw On thcmfelvcs 
 thou made me thus? exemplary DellruaionO). To this feme may ,9, 
 
 be ready to faj', Why then does he find fault ? 
 
 For who at any time hath been able to refift 
 
 his Will ? Say you fo indeed ? But who art a©. 
 
 thou, O Man, tlrnt replyeft thus to God ? 
 
 Shall the Nations {k) that are made great or 
 
 NOTES. 
 
 (i) Hardens. That God's Hardeuhig fpoke of here is what we have explained it in the 
 Paiaj'hrafe, is plain in the InHjnce of P/j.u\w/j, i,i\<.i^ zer. 17. as may be feen in that Story, 
 
 ExoL 7 .14. which is woiih the reading, for the undemanding of this place : fee alfo 
 
 ver. 21. 
 
 to (k) Here St. Paui{hews that the Nations of the Woild, who are by a better Right in 
 the hands and dilpofal of God, than the Clay in the lovver of the Potter, may without any 
 ijueftion of his Jullice be made great and glorious, 01 be ] uiltd down, and brought into 
 Contempt as he pleafes. That he hert^lpeaks of Mfn nationally and not perfonally, in re- 
 ference to their eternal State, is evident not only from the beginning of this Chapter, where 
 he (hews his Concern for the Nation of die Jews being calt oil tiom being God's People, 
 and the inilanceihe brings of If.Tnc, oi Jaco!'- and tfxt, and of J'lim\wb ■, but it appears al- 
 fo very cleaily in the Vetles immediately following, where l)y the I'l-jU-ls of h'lMh jittid for 
 DcJInffiion, he mnnifellly means the Nation of the Jews, who were now grown lipe, and 
 fit for tiie Dtllruftion he was bringing upon them. And by I'tjfcls of Mercy kVi: Chrillian 
 Church, gathei'd out of afntall ColleiHon of Convert-Jews, tiid the relt iiwde up of the 
 Gentiles, wl.o- together were from thence-forwards to be the People of God iniiie room of 
 the Jewifh Nation, now call otf, as appears by 10. 24. The Scnle of which Verles 1^ this; 
 ♦' How dared tliou, O Man, to call God to . ccount, and <]ue(ljoM his Jullice in calling oti' 
 " his antient fcople the Jews ; what if God willing to punith tliat finful People, aiid to do 
 " it fi> ai to have iiis Power known, and taken notice of in liie doing of it: (tor why 
 " might he not ruil'e tlieni to that purpofe as well as he did /'/at; jo/i and his Egyltums) 
 " what, I fay, if God bore with them a long lime, even after they had delefved his 
 " Wrath, as he did witli P/;rti-.ioZ», that his Hand might le the more eminently- vjlible in 
 " tlieir Uellrudion ? And that alio at tlie fame time he migiit with the n.ort Glory make 
 " known his Goodnefs and Mercy to the Gentiles, whom according to liis purpole lie was 
 '' in a Readinefs to receive into the glorious Btate of being his Peoj le under il.c Gofpel. 
 
 N little, 
 
98 
 
 Neronii 3' 
 
 ROMANS. 
 
 TAKArUKASE. TEXT. 
 
 Hath not the potter zi 
 power over the clay, of 
 the fame lump to make 
 one vefi'el unto honour, 
 and another unto diiho- 
 nour ? 
 
 What if God wjllhigzi 
 to (hew liis wrath, and 
 to make his power known, 
 endured with much long- 
 fufFering the velFels of 
 wrath fitted to deilrudi- 
 on : 
 
 little, fliall Kingdoms that are raifed or de- 
 preired, liiy to hini in whofe hands they are, to 
 difpofe of them as he pleafes, Why haft thou 
 
 21. made me thus? Hath not the Potter Power 
 over the Clay ot the lame Lump, to make this 
 a VelTcl of Honour, and that of Diflionour (I) ? 
 
 22. But what haft thou to fay, O Man of Judea, if 
 God willing to fliew his Wrath, and have his 
 Power taken notice of in his Execution of it, 
 did with mucli long fuftering (m) bear with 
 
 the 
 
 NOTES. 
 
 zi (/) J'effd unto Honour, and Vejfel inito Difionour, fignifies a thing defigned by the 
 Maker to an honourable or difhonourable Ufa : Now why it may not defign Nations as 
 well as Perfons, and Honour and Profperity in this World as well as eternal Happinefs 
 and Glory, or Mifery and Punifhment in the World to come, I do not fee. In common 
 Reafon this figurative Expreflion ought to follow the fenfe of the Context ; And I fee 
 no peculiar Privilege it hath to wrell and turn the vifible meaning of the place to fome- 
 thing remote from tlie b'ubjeft in hand. I am fare no fuoh Authority it has from fuch aa 
 appropriated fenfefettled in Sacred Scripture. This were enough to clear the Apollle's fenfe 
 in thefe words, were there nothing ell'e ; but Jey. i8. 6, j. from whence this inftance of a 
 Potter is taken, fhews them to have a temporal Senfe, and to relate to the Nation of the 
 Jeu's, 
 
 12. ()w) Endured with nntch long fuffering. Immediately after the inflance of Phamaolkf 
 whom God faid he raifed up to (hew his Power in him, ver. ry. 'tis fubjoyn'd, ver. i8i 
 and whom he will he hardcncth, plainly with reference to the Story of Pharaoh, who is faid 
 to harden hinifelf, and whom God is laid to harden, as may be feen Exod. 7. 3, 2.2., ij. & 8. 
 15,32. &9.7, tz,54. & 10. I, zo, Z7.&II. 9,10. &14. J. What God's part in hardning 
 is, is contained in thele words, endured with much long fujfering. God fends Mofes to Fharaob 
 with Signs, Pharaoh's Magicians do the like, and fo lie is not prevailed with. God fends 
 Plagues ; whiht the Plague is upon him, he is mollified, and promifes to let the People go: 
 But as foon as God takes off the Plague, he returns to his Obliinacy, and refufes, and thus 
 over and over again ; God's being intreated by him to with-draw the fevciity of his Hand, 
 liis gracious Compliance with I'haraoh's defire to have the Punilhment removed, was what 
 God did in the Cafe, and this was all Goodnels and Bounty : But Pharaoh and his Peo- 
 ple made that ill ule of liis forbearance and long-fullering, as (iill to harden thenifelves the 
 more for God's Mercy and Gentlenefs to them, till they bring on thenifelves exemplary 
 Deftruftion from the vifible Power and Hand of God imploy'd in it. This carriage oi 
 theirs God fore-faw, and fo made ui'e of their obllinate perverfe Temper for his own 
 
 Glory, as lie himfclf declares, Exod. 7. 3 5, &8. 18. & 9. 14, 16. The Apoftle, by the 
 
 inlUnce of a Potter's power over his Clay, having demonlirated, that God by his Domi- 
 nion and Soveraignty, had a Right to let up or pull down what Nation he pleafed;, and 
 might without any injuOice take one Race into his particular Favour to be his peculiar 
 People, or rejed them as he thought fit, does in this verfe apply it to the Subjeft in hand, 
 (jiii.) the cafting off of the Jewilh Nation, whereof he fpeaks here in Terms that plainly 
 
 make 
 
ROMANS. 99 
 
 TEXT. PARAPHRASE. i^;;:^ 
 
 15 And that he might the finful Nation of the Tews, even when tliey 
 
 make known the riches ^i ■ o c i lu ^i c^ ^ \ 
 
 of his glory on the vefleis wcre proper Objects or that Wrath, ht to have 
 of mercy, which he had it poured out upon them in their Deftruftion ; 
 
 afore prepared unto glo- j^^^ ^^j ^g j^ight make knOWn the Richcs of 2^. 
 
 J4 Even us whom he hath his Glory (o) on thofc whom being Objedsof 
 <^^l^d, not of the Jews his Mcrcy, he had before prepared to Glory ? e- 
 xUell "^* "'^ "^ ^"" ven US Chriftians, whom he hath alfo called, not 24. 
 
 NOTES. 
 
 make a Parallel between this and his dealing with the f^^/^//j?w, mentioned to-. 17. and 
 therefore that Story will bell explain this ler/e, that thence will receive its full IJght. 
 For it feenis a fome-what ilrange lortof reafoning, to fay, God, to (hew his Wrath, endnred 
 with much long-fuftering thole who deferved his Wratli, and were fit for Dv-ilrudion. 
 But he that will read in Exodus, God's dealing with Ph.nach and the Egjpti.ms, and how 
 God paired over Provocation upon Provocation, and patiently endured thole who by their 
 firil refufal, nay by their former Cruelty and Oppieflion of the Jfraelites, deferved his Wrath, 
 and were fitted for Delltudlion, that in a more fignal Vengeance on the Egyptians, and glo- 
 rious deliverance of the Ifmcliies, lie might (hew his Power, and make himfelf be taken 
 notice of, will eafily fee the Itrong and eafie fenfe of this and the following \'erfe; 
 
 Z5 (?i) K«i ha, Jnd that : The Vulgate has not And, and there are Greek M. S. that jufiifie 
 that omiflion, as well as the fenfe of the place, which js drllurb'd by the Conjuiidion Jnd. 
 For with that reading it runs thus ; Jnd God that he might wale known the riches of hit Glory, 
 Sec. A learned Paraphrail, boihagainlltheGrammat and fenfe of the place, by his own Autho- 
 rity adds, fierv'd mercy, where the Sacred Scripture is filent, and fays no fuch thing , by which 
 way we may make it lay any thing. If a J'erb were to be inferted here, 'tis evident it niuft 
 fome way or other anfwer toendmcd in the foregoing Verfe ; but fuch an one will not be eafy 
 to be found that will fuit here. And indeed there is no need of it, for Jnd being kft our, the 
 fenfe, fuitable toSt.rmil's Argument, here runs plainly and fmcothlythus; What hiue yon Jetvs 
 to compl.iin of for Cod's rejefling yon from being any longer his people ? and giving you up to be over- 
 run and fubjecied by she Gentiles f and his taking them in to be his people in your room ? He hasM 
 viuch power over the Nationsof the Earth, to make fome of them mighty and nonriJhivg,and others 
 mean and weak, as a Potter has over his Clay, to make what fo)t of Vejfels he pleafcs of any part 
 of it. This you cannot deny. God might from the beginning have made you a fmnll negleSed 
 feople : But ho did not, he made you the pojlerity of Jacob, a greater and mightier people than 
 the pojleritv of his elder brother Elau, and made yon alfo his own people, plentifully provided for 
 in the land of Promife. Nay, when your frequent revolts and repealed provocations had made you 
 fit for dcflruflion, he with long-fufferivg forbore you, that now under the gofpel, executing hu 
 wrath on you, he might manifejl his glory on us whom he hath called to be his people, conKjHng 
 of a f'liall remnant of Jews, and of Converts out of the Gentiles, whom he had prepared for this 
 glory, as he had foretold b^ the p>ophets Hofea and Il'aiah. This is plainly St. Paul's mean- 
 ing, Tliat God dealt as js defcribed, la.iz. with the 'Jews, tiut be might manifefl his 
 Glory on the Gentiles j for fo he declares over and over again, Chaf. 1 1. ver. 1 1, r:, i J, 
 19, zo, j8, 50. 
 
 (y) M.ike known the riches of his glory, on the icffels of Mercy. St. /'1?// in a j'arallel 
 place, Col, I. has fo fully explain'd ihefe words, that he that wjil read ver. 27. of that 
 Chapter with tlie Context there, can le in no manner of doUbt what St. Faul means 
 here. 
 
 N 2 only 
 
lOO 
 
 Neronis 3. 
 
 ROMANS, 
 
 PARAPHKASE. 
 
 TEXT. 
 
 25. 
 
 26. 
 
 27. 
 
 28. 
 
 29. 
 
 30. 
 
 only of the Jews, but alfo of the Gentiles, as 
 he hath declared in Ofee : I will all them my 
 feopUj who were not i7iy people^ and her beloved^ 
 who was not beloved. And it ^h all come to paj's^ that 
 in the place where it was [aid unto them^ Te are 
 not my people ; there jb all they be called^ the Children 
 of the living God. IJaiah crieth alfo concerning 
 Jfrael : 7 hough the number of the Children of IJ- 
 rael be as the fan d of the Sea, yet it is but (p) a 
 remnant that jhall be faved. For the Lord fnrjbing 
 and contracting the account in righteoujntj'Sj jhall 
 make a jhort or fmall remainder (q) in the earth. 
 And as Ifaiah laid before, Vnlefs the Lord of 
 Hofis had left us a fetd. (rjy we had been as Sodom^ 
 and been made like unto Gomorrah^ we had utter- 
 ly beea extirpated. What then remains to be 
 faid but this ? That the Gentiles, who fought 
 not after Righteoufnefs , have obtam'd the 
 Righteoufnefs which is by Faith, and thereby 
 are become the People or God ; but tlie Chil- 
 dren of liiael^ who followed the Law, wjiich 
 contained the rule of Righteoufnefs, have not 
 attained to that Law whereby Righteoufnefs 
 is to be attained, /. e. have not received the 
 Gofpel (y'j, and fo arc not the People of God. 
 
 How 
 
 A^ T E S. 
 
 XI (p) But a remmittt, Tliere needs no more but to read the Text, to fee this to be the 
 meaning. 
 
 i8 iq) /sSj/w fiivriT(Ji.»!iivovf<.oin9it; Shall make a contrafted or little Account, or Over- 
 plus, a Met3i)lior t iken from an Account wherein the matter is fo ordered, that tiie over- 
 plus or remainder Handing ftjll u]on the Account, is very little. 
 
 29 (1) A feed, Jfaiab I. 9. Tiie words aie, a very [null remnnif. 
 
 5 1 ( / ) See C/;.!/!. 10. 3. & II. 6, 7. Tlie A|'olUe's defign in this and the following Chapter, 
 is to Ihew the reafon why tlie jews were call off from being the People of God, and the 
 Gejitjles admitted. From whence it follows, that by nttihi'nig to yigljtcoufnefs, and to the 
 i.iw of righteoufnefs here, is jneant not attaiuin,.; to the Righteoufnefs which puts particular 
 Perfons into the Itate of Juftification and Salvation ; but the acceptance of that Law, the. 
 profelBon of that Religion wlierein that Righteoufnefs is exhibited ; which profeffion of 
 
 that 
 
 As he faitii alfo in O-jj 
 lee, I will, call tliem my 
 people, which were not 
 mypeoj^le; iind.her, be- 
 loved, which was ix)t be- 
 
 lovtd. 
 
 And it ftiiil come to iC 
 pafs, that in tlie place 
 v.'iiere it was faid unto 
 them, Yc are not my peo- 
 ple ; there (hall they be 
 called, The children of 
 the living God. 
 
 Eliiis alfo crieth con- 27 
 ccrniivg Ilrael, Though 
 the number of the chil- 
 dien of Ilrael be as the 
 f.ind of the fea, a rem- 
 nant fliall be laved. 
 
 For he will finilh the lb 
 work, and cut it Ihort in 
 righteoufnefs : becaufe a 
 fiiort work will the Lord 
 make upon the earth. 
 
 And as tfaias faid be- ^9 
 fore, Except the Lord of 
 labaoth had left us a feed, 
 we hid been as Sodoina, 
 and been made like unto 
 Gomorrha. 
 
 What (hall we fay then? 50 
 That the Gentiles which 
 followed not after righ- 
 teoufnefs, have attained 
 to righteoufnefs, even the 
 righteoufnefs which is of 
 f.uth ; 
 
ROMANS. 
 
 TEXT. 
 
 1 1 But Ifrael, wliich fol- 
 lowed after the law of 
 riglucLurnefs, haih not 
 attained to the law of 
 righteoufnefs. 
 
 Jl Wherefore ? Becaufe 
 they iought it, not by 
 faith, btit as it were by 
 the works of the law : 
 for they Humbled at that 
 ilumbliiig Hone ; 
 ?5 As it is written, Be- 
 hold, I lay in Sioii a liuni- 
 bling Hone, and rock of 
 offence : and wlioloever 
 believetli on him, fluU 
 not be afhamed. 
 
 I Brethren, my hearts de- 
 fne and prayer to God for 
 Ifrael, is that they might 
 be laved. 
 
 , For I bearthem record, 
 thit they have a zeal of 
 God, but not according 
 to knowledge. 
 
 For they being igno- 
 rant of Gods righteouf- 
 nefs, and going about to 
 eftablifh their own righ- 
 teoufnefs, have not fub- 
 mitted themfelves unto 
 the righteoufnefs of God. 
 
 ^ For ChriH is the end 
 of the law for righteouf- 
 nefs to everyone that be- 
 lieveth. 
 
 ? 
 
 FAKAPHKASE, 
 
 How came they to mifs it ? Becaufe they 
 fought not to attain it by Faith ; but as if it 
 were to be obtained by the works of the Law. 
 A crucified Meffiah was a Stumbhng block to 
 them ft) ; and at that they ftumbled, as it is 
 written, Behold I lay in Sion a, Jlambling-hlocky 
 tinci A rock of offence^ and, whojotver helieveth in 
 him jhall not be ajhamed. Brethren, my hearty 
 Defire and Prayer to God for Jfrael is, that they 
 may be faved. For I bear them Witnefs, that 
 they are zealous fnj, and as they think for God 
 and his Law ; but their Zeal is not guided by 
 true Knowledge : For they being ignorant of 
 the Righteoufnefs that is of God, viz. that 
 Righteoufnefs which he gracioufly beftows and 
 accepts of; and going about to elfablifh a Righ- 
 teoufnefs of their own, which they feek for in 
 their own Performances, have not brought 
 themfelves to fubmit to the Law of the Gofpel, 
 wherein the Righteoufnefs of God, /'. e. Righ- 
 teoufnefs by Faith, is offered. For the end of 
 the Law (w) was to bring Men to Chrift, that 
 by believing in him every one that did fo might 
 be jullified by Faith-, For Mofes defcribeth the 
 
 lOI 
 
 ytii.Cb.'iJ. 
 Ncravis 5. 
 
 33> 
 
 n- 
 
 I. 
 
 2. 
 
 NOTE S,. 
 
 that which is now the only true Religion,- and owning our felves under that Law whicb 
 is now folely the Law of God, y uts any collective Body of Men into the State of being the 
 People of God. For every one of the Jews and Gentiles that attained to the Liw of Rig/tte- 
 oufite/s, or to Rightcouf'ufi in the fenfe St. Taul fpeaks here, i. e. became a profelfop of the 
 Chrillian R<;ligion, did not attain to eternil S.ilvaiioii. In the fame fenle uiufl Chnj'. \o, j. 
 ^ II. 7, 8. be underrtood. 
 
 l\ (/) See I Coy. i. 2.5. 
 
 I 'u) This their Zeal foi God, fee defcribed, jtB. zi .z;— 31. & 11. j. 
 
 4 (w) See Gj/. J. 14. 
 
 Righ- 
 
I02 
 
 KeroTiis ■)■ 
 
 R M A N S, 
 
 PARAPHRASE, 
 
 5. Righteoufnefs that was to be luii by the Law 
 thus : Thar the man which doth t')e ihinj^s retjui' 
 
 6. red in the Uw, fljalLhave life the-'cby. But the 
 Righteoufnefs which is of Faith fpcaketh after 
 this manaer : imy not in thinf hearty who pJxU 
 ajcend into Heaien, that is to bring down the 
 Mefliah from thence, whom we expect perfo- 
 
 7* nally here on Earth to deUver us ? Or who jball 
 de/cend into the deepy i. c. to bring up Chrift 
 again from the Dead to be our Saviour ? You 
 raillakc the DeUverance you exped by the Mef- 
 fiah, there needs not the fetching him from tiie 
 
 8. other World to be prefent with you : The deh. 
 verance by him is a deliverance from Sin, that 
 you may be made Righteous by Faith in him, 
 and that fpeaks thus ; The word is ni^h thse, even, 
 in thy mouthy and in thy he Art ; that is, the word 
 of Faith, or the Dottrine of theGofpel which we 
 
 9- Preach, {x) viz.. If thou jhalt confefs with thy 
 mouth (y )^ i. e. openly own Jefus the Lord, 
 
 i.e. 
 
 TEXT 
 
 For Mofes defcribeth 
 the riglueoufnefs wliich 
 is of the law. That the 
 man which doth thofe 
 things, (hall live by them. 
 
 But the righteoufnefs 
 which is of faith, fpeak- 
 eth on tliis wife. Say not 
 in thine heart, Who ihall 
 afcend into heaven ? (that 
 is to bring Chriil down 
 from above _). 
 
 Or, wiio (hall defcend 
 into the deep ? (that is to 
 bringu^'Chrilf again frona 
 the dead) 
 
 But whatfakh it? The 
 word is nigh thee, even 
 in thy mouth, and in thy 
 heart ; that is the word of 
 faith which we preach, 
 
 That if thou Ihalt con- 
 fefs with thy mouth the 
 Lord Jefus, and (halt be 
 
 NOTES. 
 
 8 («) St. P.ml had told them, vei\ ^. that tire end of the Law was to bring them to. 
 life by faith in Chrifl, that they might ue juflified, and fo be faved. To convince them of 
 this, he brings three Verfes out ot the Book of the Law it felf, declaring that the way to 
 Life was by lic:i'-.:.jng to that word which was ready in their Mouth and in their Heart, 
 and tliat therefore they had no reafon to rejert Jefus the Chrifl, becaufe he died and was 
 now removed into Heaven, and was remote from them ^ their very Law propofed Life to 
 them by fomeihing nigh tlieni, that might lead them to their Deliverer ; By Woids and 
 Doclrii.es that might be always at hand in their Mouths and in their Hearts, and fo lead 
 them to Chrifl, 'i. c to tliat Faith in him which the Apoftle preached to them. I fubmit 
 
 "to the attentive Rer.der, whether this be not the meaning of this place. 
 
 9 ( ;■ ) The expectation of the Jews was, that the Meffiah, who was promifed them, 
 was to be their Deliverer, and ib far they were in the right. But that which they ex- 
 pefted to be deliver'd from, at his appearing, was the power and dominion of Strangers. 
 When our Saviour came their reckoning was up: and the Mira:les which Jefus did, con- 
 curr'dto perfwade them that it was he ; But his obfcure Birth and mean Appearance, 
 fuited not with that Power and Splendor they had phanlied tothemfeives he (hould come 
 in. This witli liis denouncing to them the ruine of their Temiile and State at hand, fet the 
 Rulers againll him, and held the body of the Jews in fufpenie till his Crucifixion, and 
 
 •ihat^ave a full turn of their Minds from him. They had figured hjm a mighty Prince 
 ■■ •■ ■ at 
 
ROMANS. 
 rExr. fakapUkask 
 
 105 
 
 N'aoms 3. 
 
 lieve in thine heart, that 
 God hath railed him 
 from the dead, thou fhalt 
 be faved. 
 
 10 For with the heart man 
 believeth unto righteoul- 
 nel's, and with the mouth 
 conrtffion is made unto 
 falvation. 
 
 1 1 For the Scripture faith, 
 Whofoever believeth on 
 him, fhall not be aflia- 
 med. 
 
 For thefe is no diffe- 
 rence between the Jew 
 and the Greeks : for the 
 fame Lord over all, is 
 lich unto all that call up- 
 on liim. 
 
 jz. 
 
 i. e. Jefus to be the Mefliah, thy Lord, and flialt 
 believe in thy Heart, that God hath raifed liim 
 from the Dead, (^z,) otherwife he cannot be be- 
 lieved to be the Meffiah, thou flialt be faved. 
 'Twas not for nothing that Mofes in the place 
 above-cited mentioned both Heart and Mouth, 
 there is ufe of both in the cafe For with the 
 Heart Man believeth unto Righteoufnefs, and 
 with the Mouth confefTion (a.) is made unto Sal- 
 vation. For the Scripture faith, ivhofocv^ ^he- 
 itewth oh him jhall not be ajjjamedy fhall not re- 
 pent his having believed, and owning it. The 
 Scripture faith whofoe'ver, for in this cafe there 
 is no diftin6tion or Jew and Gentile. For it is 
 he the fame who is Lord of them all, and is 
 abundantly bountiful to all that call upon him. 
 
 10. 
 
 II. 
 
 12. 
 
 NOTES. 
 
 at the head of their Nation, fetting them free from all foreign Power, and themfelves at eafe, 
 and happy under his glorious Reign. But when at the Pafl'over the whole People were 
 witneffes of his Death, they gave up all thought of Deliverance by him. He was gone, 
 they faw him no more, and 'twas part doubt a dead Man could not be the Mefliah or De- 
 liverer, even of thofe who believed him. 'Tis againll thefe prejudices that what St. P.mt 
 fays in this and the three preceding Verfes feems diredled, wherein he teaches them, that 
 there was no need to fetch the Melliah out of Heaven, or out of the Grave, and bring him 
 perfonally among them. For the Deliverance he was to work for them, the Salvation by 
 him was Salvation fiom Sin, and Condemnation for that ; and that was to be had by barely 
 believing and owning him to be the Meffiah their King, and that he was railed from the 
 Dead : by this they would be laved without his Perlonal Prefcnce amonglt them. 
 
 (2) Raifed him from the dead. The Dofttine of the Lord Jelus, being raifed from the 
 Dead, is ceitainiy one of tlie mod fundamental Articles of the Chrillian Religion; but 
 yet there feems another Realon why St. Pavl here annexes Salvation to the belief of it, 
 which maybe found ver. 7. where he teaches that it was not necelTary for their Salvation, 
 that they ftiould have Chrill out of his Grave perfonally prelent amongll them ; and here he 
 gives them the Reafon, becaufe if they did but own him for their Lord, and believe that 
 he was railed, that I'ufficed, they fhould be laved. 
 
 ._ 10 (<]) Believing and an open avowed profelUon of theGofpel, art required by our Savi- 
 •Uf, Mark 16. 16. 
 
 For 
 
104 ROMANS, 
 
 PARAPHRASE, TEXT, 
 
 Keronis 9 
 
 1 2. For whofocver fhall call (b') upon his name fhall Fof whofoever ihaii 15 
 
 be laved. But how n-.all they call upon han to^.!t:^^i:tZf. '''' 
 
 14. on whom I'ley have not believed? And how How tiien (haii they 14 
 
 Ihall they bcueve on him of whom they have not f'" "" ium,in whom they 
 
 , jT.iiniii 1 1 have not believed r and 
 
 neaid r And now IhaU they near without a how nnii they believe in 
 
 I <. Preacher ? And how fhall tiiey preach except 'li'" of w\^on\ they have 
 
 they be fent (.; ? As it is written Ho. beau.- "^^^^il^^^^ 
 
 Jul are the feet of tpem that freuh the go/pel of cUer ? 
 peace, afid brim piad tidinss of food things? But -^'^ ^^'»"' ^^^\ ''if/ '5 
 
 , ' , ' , , °, "^ \A ,T i- r /- J rreach, except they bs 
 
 16. though there be Mellengers lent horn God to lent? as it is writteii, 
 
 preach the Goipel, yet it is not to be expeded How beanifui ate the 
 
 that all niould receive and obey it (dj. For [^'"Jr;^^"^;^;^^,!] 
 
 N T E i>, 
 
 I J {b) Whoever hath with care look 'd into St. Pjm/'s Wiitinf^s, muflownlum to be 
 a clofe Realoner that argues to the Point ; and therefore if in the itiree ineceding verfes he 
 requires an open profclTion ot me Goipel, I cannot but think that all th.u call upon him, 
 ver. li. fignitics'all that are o, en profefled Chril.ians ; and if this be the meaning of cal- 
 ling upon him, If). II. it is plain it mull be the meaning of calling upon his name, fei. I}. 
 3 Phrafe not very remote from hamivg lu name, wbicli is ul'ed by St. Paul for profeffing 
 Chriflianity, z Tim. i. 19. If tiie meaning of the Prophet Joel, from whom thefe words 
 be taken, be ur^ed, I fhall only lay, that ii will be an ill Rule for interpreting St. Paul, to 
 tie up his ule of any Text he brings out of the Old Tellanient, to that v.'hich is taken to be 
 the meanin,; of ii tiiere. We need go no farther for an Example than the 6, 7, 8 X'erfes 
 
 of this Ch. ! ter, wliich4 defire any one to read as they Hand, Diul, 50. 11 14. and fee 
 
 whiilier.Si. L.itl ufes them lierc in the lame fenle. 
 
 15 (c) St. i-ijw/ is careful every where to keep himfelf as well as pofTiblyhe can, in the 
 nunds and fair elleem of his Brethren the Jtiw; may not therefore this, with the two 
 foregoing verfes, be underliood as an Apology to tliem for proFe'ling himfelf an 
 Apoltle of the Gentiles, as he does by the Tenor of thjsEpilUe, and in tl~.e next Chapter in 
 words at length, ver. 15. In this Cluip'ter ver. iz. he liad fhew'd that both Jews and 
 Greeks or Gentiles were to be laved only by receiving the Gol'pel of Chriil. And, if fo, it 
 was neceffary that; I'orae-body fliould be lent to teach it them, and therefore th« Jews- had no 
 leafon to be angry with any that w.fs fent on that imployment. 
 
 16 (:/) But they have not all obeyed. This feems an objeilion of the Jews to what 
 St. r.wi had laid, which he anfwers in tliis and the following verfe. The Objertion and 
 Aniwer feems to hand thus .- You tell us that you are fent from God to p reach the Gofpel ; 
 If it be fo, how conies it that all that have heard, have not received and obt-yed ; and fiuce, 
 according 10 what you would infinuate, the Mellengers of good Tidini^s (which is theUm- 
 port of Fvangil in Greek, and 0'^//i'/ in Englifh) were fo welcome to tln-m? To tiiis he 
 anfwers out of Ifaiah, that the Mellengers lent from God were not believed by all. But 
 from thofe words of Ifaiah, he draws an inference to confirm the Argument he was upon, 
 viz. that Salvation Cometh by hearing and believing the U'^oid o( God. He h.id laid it 
 down, ver. 8. that it was by their having fii^act "TiiMif, the nord of faith, nigh them or 
 prefent with them, and not by the bodily piefence of their Deliverer amongii them, that 
 they were to be faved. This pw/^a, word, he tells them, ver. 17. is by preaching brought to 
 beadually prefent with them and the Gentiles j fothat it was their own fault if they be- 
 lieved it njt 10 Silvation, 
 
 Ifaiah 
 
ROMANS. 
 
 TEXT, PARAPHRASE. 
 
 105 
 
 jlri.Ch.'^j. 
 Nerofiis 5, 
 
 IJatah hath foretold that they fhould not, faying, 
 Lord who hath believed our report ? That which 
 we may learn from thence is, that Faith com- 
 eth by hearing, and hearing from the Word of 
 God, /'. e. tlie revelation of the Gofpel in the 
 writings of the Sacred Scriptures, communicated 
 by thofe whom God fends as Preachers thereof, 
 to thofe who are ignorant of it ; and there is 
 no need that Chrift fhould be brought down 
 from Heaven, to be perfonally with you, to be 
 your Saviour. It is enough that both Jews 
 and Gentiles have heard of him by Meflengers, 
 wliofe Voice is gone out into the whole Earth, 
 and Words unto the ends of the World, far be- 
 yond the bound of Jadea. 
 
 But I ask, did not Ifrael know (^ej this, that 
 the Gentiles were to be taken in and made the 
 people of God? Firft Mojes ttWs it them from 
 God, who fays, I will prozvke jou to jealoufie by 
 them who are no people ; and by a fooli/lj Nation I 
 will anger you. But IJaiah declares it yet much 
 plainer in thefe words ; / wtti found of them 
 that jought me not ; / woi made manifejl to them 
 that asked not after me. And to Ifrael^ to fliew 
 their retufal, he faith ; All day long have I 
 flretched forth my hands unto a difobedient and. 
 gainfaying people. 
 
 NOTES, 
 
 19 (e) Did not Ifrscl know r" In thjs and the next Verfes Sr. Paul feems to fujipore a 
 reafoning of the Jews to thjs purpofe, viz. That they did not deferve to be caft off, be- 
 caufe tl;ey did not know that the Gentiles were to be admitted, and fo might be excufed if 
 they did not imbrace a Religion wherein they were to mijj with the Gentiles 5 and to this 
 
 bring glad tidings of good 
 things ? 
 
 1 6 But they have not all o- 
 beyed the gofpel. For E- 
 faias faith, Lord, who 
 hath believed our report? 
 
 17 So then faith comeih 
 by heating, and hearing 
 by the word of God. 
 
 18 But 1 fay, have they 
 not lieard ? yes verily, 
 their found went into all 
 the earth, and their words 
 unto the ends of the 
 world. 
 
 19 But I fay, Did not If- 
 rael know i Firll Mofes 
 faith, 1 will provoke you 
 to jealoufie by them that 
 are no people, and by a 
 foolifti nation I will anger 
 you. 
 
 1Q ButEfaias is very bold, 
 and faith, I was found of 
 them that fought me not ; 
 I was made manifeil un- 
 to them that asked iiot 
 after me, 
 
 II But to Ifrael he faith. 
 All day long I have llret- 
 died forth my hands un- 
 to a difobedient and gain- 
 faying people. 
 
 18. 
 
 19. 
 
 20. 
 
 21. 
 
 he anfweis in the following Verfes. 
 
 O 
 
 SECT. 
 
io5 ROMANS. 
 
 
 SECT. IX. 
 
 CHAP. XI. I 36. 
 
 CONTENTS. 
 
 ^~~jr^ H E Apoftle in this Chapter goes on to fhew the future State 
 J^ of the Jews and Gentiles, in refpeft of Chriftianity, viz,. 
 That tho the Nation of the Jews were for their UnbeUef rejected, 
 and the Gentiles taken in their room to be the People of God, yet 
 there was a few of the Jews that believed in Chrift, and fo a fmall 
 Remnant of them continued to be God's People, being incorpora- 
 ted with the converted Gentiles into the Chriltian Church. But 
 they fhall, the whole Nation of them, when the Fulnefs of the 
 Gentiles is come in, be converted to the Gofpel, and again be re- 
 ifor'dto be the People of God. 
 
 The Apoftle takes occafion alfo from God's having rejefted the 
 Jews, to warn the Gentile Converts, that they take need : Since 
 if God caft off his ancient People the Jews for their Unbelief, the 
 Gentiles could not expect to be preierved, if they apoftatized from 
 the Faith, and kept not firm in their Obedience to the Gofpel. 
 
 PAKAFHKASE, TEXT. 
 
 I fay then, Has (fj God wholly caft away his T Say then, j^Hath^God 
 People the Jews from being his People ? Go"forbid.^ Fori^ailfo 
 By no means. For I my felf am an Ifraelite, am an ifraeiite, of the 
 
 of the Seed of Abraham, of the Tribe of Bema- feed of Abraham, of the 
 
 mif7. God natn not utterly caft oft his People God hath not can away 
 
 whom he formerly owned (g) with fo peculiar his iieopie which he fore- 
 
 aRefpea. Know ye not what the Scripture I'.l'eTcV.pSKoftH- 
 
 faith concerning Eliah ? How he complain'd to as ? iiow he maketh in- 
 
 NOTES. 
 
 I (/-) This is a Queflion in the perfoii of a Jew, who made the Objeftions in tlie fore- 
 going Cliopter, and continues on to objeit here. 
 z (^) S-'cT'-up. 8.19. 
 
 the 
 
ROMANS. 
 
 TEXT, PARAPHRASE 
 
 107 
 
 J>i.Ck.<^l. 
 Nerofiis 
 
 tercefllon to God agajijft 
 Ifrael, faying, 
 
 , Lord, they have killed 
 
 * thy prophets, and digged 
 down tliine altars ; and 
 I am left alone, and they 
 feek my life. 
 
 ^ But what faith the an- 
 fwer of God unto him ? 
 I have referved to my felf 
 I'even thoufand men, who 
 have not bowed the knee 
 10 the image of Baal, 
 
 J Even fo then at this 
 prefent time aifo thew 
 js a remnant according 
 to the eledUon of grace, 
 
 5 And if by Grace, then 
 is it no niore of works ; o- 
 therwife grace is no more 
 grace. But if it be of 
 works, then it is no more 
 grace; otherwife work 
 JS no more work. 
 
 the God of Jfhel in thefe Words ; Lord, they 
 hiive killed thy Prophets, and have digged down 
 thine Mtiirs, and of all that ivorfijiffed thee, 1 
 alone am left, and they feek my Life alfo. But 
 what faith the Anfwer of God to him ? / have 
 referved to my felf feven thoufand Men, ivho have 
 not bowed the JQiee to Baal (Ji), i, e. have not 
 been guilty of Idolatry. Even fo at this time 
 alfo there is a Remnant referved and fegrega- 
 ted by the Favour and free Choice of God. 
 Which Refervation of a Remnant, if it be by 
 Grace and Favour, it is not of Works (/), for 
 then Grace would not be Grace. But if it 
 were of Works, then is it not Grace, For then 
 Work would not be Work, ;. e. Work gives a 
 Right, Grace beftows the Favour where there 
 is no Riglit to it ; fo that what is conferM by 
 
 )• 
 
 ^' 
 
 6. 
 
 NOTES. 
 
 4 (i) Bnal and J^Adim was tlie name whereby the falle Gods and Idols which the 
 Heathens worfhjped wers ligmfieU in Sacred Scripture; See ^i«/g«ii. 11— —13. 
 Hof- II. 1. 
 
 6 (;■) /.' ii not of ifoyks. Tlijs exclufion of Works, feems to be miflaken by thofe who 
 extend it to all manner of diftercnce in the Perlons chofcn, from thole that were rejeded ; 
 for luch a choice as that e:<cludes not Grace in the Chooler, but Merit in the Chofen. For 
 it is plain that by JFork: here St- Jbul means Merii, as js evident alfo from Ch.tp, 4. 1—4. 
 The Law reijuired compleat perfect Obedience : He that performed that, had a right to 
 the Re ward ; but he that failed and came ftort of tJtat, had by the Law no rijjlit to any 
 thing but Death. And fo the Jews being all Sinners, God might without injuttice have 
 cail them all off ; none of them could ple.id a right to his Favour. If therefore he chofe 
 out and referv'd any, it was of meer Grace, tho' in his CiioJce he prefer'd thofe who were 
 the bell difpofedand moll inclined to his Servjce, A wliole Province revolts from their 
 Prince, and take Arms againll hini ; He relolves to pardon fome of them. This is a put- 
 pofeof Grace. He reduces them under lus Power, and then choofes out of them as Vcfe 
 lels of Mercy, thofe that he finds ieaft infedted with Malice, OblUnacy and Rebellion. 
 This Choice neither voids nor abates his purpol'e of Grace, that hands firm ; but only 
 executes it lb as may beft comport with his \Virdom and Coodncls. And indeed without 
 fome regard to a Difteicncc in tlie things taken from thofe that are left, 1 do not fee how 
 it can be called Choice. An handful of Pebbles, for Example, may be taken out of a 
 Heap ; they are taken and leparated indeed ffom the rcU, but if it be witliout any regard 
 to any Diflerence in them from others rejeded, I doubt v/hcthet any body can call them 
 chofen. 
 
 O 2 
 
 the 
 
io8 
 
 ROMANS, 
 
 
 PARAPHRASE. 
 
 TEXT. 
 
 10. 
 
 II. 
 
 12. 
 
 t]ic one, cannot be afcrib'd to the other. How 
 is it then ? Even thus ; Ifrael^ or the Nation oi 
 the Jews, obtained not what it feeks (/t) ; but 
 tlie Eleclion (/J, or that part whicli was to re- 
 main God's Elecl chofen People, obtained it, 
 but the reit of them were bhnded (w).- Ac- 
 cording as it is written f»,), God hath given them 
 the Sprit of Slumber ; Ejes that thej jhordd not 
 fee, and Ears that they fljould not hear, unto this 
 day. And David faith (oj, Let their Table be 
 made a Snare and air ap, and a St unih ling-block^ 
 and a, Recompenfe unto them : Let their Eyes be 
 darkned, that they may not fee, and bow down their 
 Back alway. What then do I fay, that they 
 have fo ftumbled as to be fallen pall Recove- 
 ry? By no means .- But this I fay, that by their 
 Fall, by their Rejeclion for refufing (f) the 
 Gofpel, the Privilege of becoming the People 
 of God, by receiving the Doftrine of Salvation, 
 is come to the Gentiles, to provoke the Jews 
 to Jealoufy. Now if the Fall of the Jews 
 hath been to the enriching of the reft of the 
 World, and their Damage an Advantage to 
 
 Wlut then ? Ifrael hath 7 
 
 not obtained that which 
 he leelceih for ; but the 
 eleftion hath obtained it, 
 and the rell were blind- 
 ed : 
 
 According as it is writ- 8 
 ten, God hath given them 
 tlie Ipirit of llumber,eyes 
 that they fhould not fee, 
 and ears that they iTiould 
 not hear, unto this day. 
 
 And David faith, Let»9 
 their table be made a 
 fnare, and a trap, and a 
 ilumbling-block, and a 
 recompenfe unto them. 
 
 Let their eyes be dark- 10 
 ned, tliat they may not 
 lee, and bow down their 
 back alway. 
 
 I fay then, Have they 1 1 
 flumbled that they Ihould 
 fall ? God forbid : but 
 rather through their fall 
 falvation is come unto 
 the Gentiles, for to pro- 
 voke them to jealoufie. 
 
 Nowif the fall of them ij 
 be the riches of the 
 world, and the diminifh- 
 
 NOTES. 
 
 7 (t) What it feeks, i. e. That Righteoufnefs whereby it was to continue the People of 
 God ; fee eh. 9. 3 1- It may be obferv'd, that St. Paul's Difcourfe being of the National Pri- 
 vilege of continuing the People of God, he fpeaks here, and all along of the Jews in the 
 coUeftive term Jfiael. And fo likewife the Jicmnant, which were to remain his People, 
 and incorporate with the Convert Gentiles, into one Body of Chrifljans, owning the Domi- 
 nion of the one true God, in the Kingdom he had fet up under his Son, and owned by God 
 
 "^or his People, he calls the Ekiiion. 
 
 (J) Eletlion, a collective Appellation of the part elected, which in other places he calls 
 Renmint. This Rcvinant or EleHion, call it by which name you pleafe, were thofe who 
 fought Righteoufnefs by Faith in Chriil, and not by the Deeds of the Law, and fo be- 
 came the People of God, that People which he had cliofen to be his. 
 
 (wj) Jilhided, fee z Cor. 3.13 — 16. 
 
 8 (7i) Written, Ifa. 19. 10. & 6. 9, 10. 
 
 9 (0) Saitb, Pfal. 69. 21,13. 
 
 II (f) That this is the meaning of Fall here, fee JSt ij. 46. 
 
 the 
 
ROMANS. 
 
 TEXT. PARAPHRASE. 
 
 109 
 
 Ncrovis ■x. 
 
 iiig of them the riches of 
 the Gentiles : how much 
 more their fuhiefst" 
 1 5 For I Ijieak to you Gen- 
 tiles, in as much as I am 
 the apolile of the Gen- 
 tiles, I magnitie mine of- 
 fice : 
 
 14 If by any means I may 
 provoke to emulation 
 them which are my flelli, 
 and might fave fome of 
 them. 
 
 1 5 For if the cailing away 
 of them be the reconci- 
 ling of tlie world; what 
 (hall the receiving of 
 them be, but life from 
 the dead ? 
 
 ii5 For if the firft-fruit be 
 holy, the lump is alio 
 holy : and if the root be 
 holy, fo are tlie branches. 
 
 J- And if lome of the 
 ' branches be broken off, 
 and thou being a wild o- 
 live-tiee, were graffed in 
 amongft them, and with 
 them partakeft of the 
 root and fatnefs of the 
 olive-tree ; 
 
 ,8 BoaQ not againft the 
 branches : but if thou 
 
 the Gentiles, by letting them into the Church, 
 how much more fhail their Completion be fo, 
 wiien their whole Nation ilia 11 be rcftored ? 
 This I fay to you Gentiles, forafmuch as being 
 Apoftle of the Gentiles, I magniiie (q) mine 
 Office : If by any means I may provoke to E- 
 mulation the Jews, who are my own Flefh and 
 Blood, and bring fome ot them into the way 
 of Salvation. For if the calling them oil-" be a 
 means of reconciling the World, what fhall 
 their Reftoration be, when they are taken a- 
 gain into Favour, but as it were Life from the 
 dead, which is to all Mankind ot all Nations? 
 For if the Firft- fruits (f) be holy Q) and ac- 
 cepted, the whole Produdl of the Year is holy, 
 and will be accepted. And if Jhr/iham, Ifaac 
 and J^coh, from whom the Jewifh Nation had 
 their Original, were holy, the Branches alfo 
 that fprang from this Root are holy. If then 
 fomeof the natural Branches were broken off : 
 If fome of the natural Jews, of the Stock of 
 IJr/tel, were broken off and reiedled, and thou 
 a Heathen of the wild Gentile-Race, were ta- 
 ken in, and ingrafted into the Church of God 
 in their room ; And there partakeft of the Blcf 
 fings promifed to Abralmm and his Seed, be not 
 
 14. 
 
 15- 
 
 16. 
 
 17- 
 
 18. 
 
 NOTES. 
 
 I J {q) St. Paul magnified his Office of Apoflle of the Gentiles, not only by preaching 
 the Golpel to the Gentiles, but in afl'uring them farther, as he does, ter. iz. that when 
 the Nation of the Jews fhall be reiloied, the Fulnefs of the Gentiles fhall alfo come jn. 
 
 16 (r) Thefe AUufionsthe Apolile makes ufe of here, to (hew that the Patriarclis, tfjc 
 Root of the Jewilh Nation, being accepted by God ; and the few Je«1(h Converts which at 
 firR enter'd into the Cluilljan Ciiurch, being alfo accepted by God, are as it were Jirjl 
 Fiuits or Pledges, that God will in due time admit the whole Nation of the Jews into liis 
 vifible Church, to be his peculiar People again. 
 
 (j) Holy •■ By Holy is here meant that lelative Holinefs whereby any thing hath an Ap» 
 propriatiou to God, 
 
 fo 
 
I 10 
 
 ROMANS, 
 
 PARAPHRASE. 
 
 fo coiKeited of thy felf, as to ihew any Dif- 
 refpeft (t) to the Jews. If any fuch Vanity 
 poUeiTcs thee, remember that the Privilege 
 thou haft in being a Chrillian, is derived to 
 thee from the Promife made to Abraham and his 
 Seed, but nothing accrues to Jhra/um or his 
 Race by any thing derived from thee. Thou 
 
 19. wilt perhaps fay, the Jews were rejefted to 
 make way for me. Well, let it be fo : But re- 
 
 20. member that 'twas becaufe of Unbelief that 
 they were broken oft", and that "'tis by Faith 
 alone that thou haft obtained, and muft keep 
 thy prefent Station. This ought to be a Warn- 
 ing to thee, not to have any liaughty Conceit 
 of thy felf, but with Modefty to fear. For if 
 
 21. God fparcdnot the Seed of Abraham^ but call 
 oft' even the Children of Ifmet^ for their Unbe- 
 lief, he will certainly not fpare thee, if thou 
 
 22. art guilty of the like Mifcarriage. Mind there- 
 fore the Benignity and Rigour of God, Rigour 
 to them that ftumbled at the Gofpel and fell, 
 but Benignity to thee, if thou continue within 
 the Sphere of his Benignity, i. e. in the Faith 
 by which thou partakeft of the Privilege of 
 being one of his People : Otherwifc even thou 
 
 2j. alfo ilialt be cut oft'. And the Jewsalfo, if 
 they continue not in Unbelief, fhall be again 
 grafted into the Stock of Abraham, and be re- 
 
 NOTE 6'. 
 
 TEXT 
 
 boa ft, thou beareft not 
 the root, but ilie root 
 tliee, 
 
 Tlwu wilt lay then, 19 
 The branches were bro- 
 ken oft, that I might be 
 graffed in. 
 
 Well; becaufe of un- to 
 belief they were broken 
 oft", and thou llandelt by 
 faith. Be not liigh-niiu- 
 ded, but fear. 
 
 For if God fparcd not ii 
 the natural branches, take 
 heed leU he alio fpare not 
 thee. 
 
 Behold therefore the iz 
 goodnefs and feverity of 
 God : on them which fell, 
 feverity ; but towards 
 thee, goodnefs, if thou 
 continue in his goodnefs ; 
 otherwife thou alfo <balt 
 be cut off. 
 
 And they alfo, if they 1 3 
 bide not flill in unbelief, 
 
 18 (/) Bo.ijl mi (iga'msi the Bvamhes. Tho the great Fault that moil diforder'd the 
 Churcli, and principally exercis'd the Apoflle'o Care in this Epiille, was from the Jews 
 preiling the NecefTity of legal Obfervances, and not brooking that the Ueflliles, tho Con- 
 verts to Chrillianity, fhould be admitted into their Couiinuni-on, without being ciicumci- 
 fed. Yet it is plain from this Verfc, as alio ch. 14. j, 10, that the Convert Gentiles 
 were not wholly without fault on their fide, in treating the Jews with Dil-elleem and 
 Contempt. To this alfo, as it comes in his way, he applies fit Remedies, particularly in 
 this Chapter, andtV;. r^. 
 
 eftabliftied 
 
R M J N S. 
 
 TEXT. 
 
 TAKATHKASE. 
 
 eftablifhed the People of God. For however 
 they are now fcattered, and under Subjeftion 
 to Strangers, God is able tocolleO: them again 
 into one Body, make them his People, and fet 
 them in a flourifhing Condition in their own 
 Land (a). For if you who are Heathens by 
 Birth, and not of the promifed Seed, were, 
 when you had neither Claim nor Inclination to 
 it, brought into the Church, and made the 
 People of God ; how much more fhall tliofe 
 who are the Pofterity and Defcendants of him 
 to whom the Promife was made, be rellored to 
 the State which the Promife vefbed in that Fa- 
 mily ? For to prevent your being conceited of 
 your felves, my Brethren, let me make known 
 to you, which has yet been undifcovered to 
 the World, (viz,.^ that the Blind nefs which 
 has fallen upon part of Ifrael, fhall remain up- 
 on them but till the time be come, wherein the 
 whole ^11') Gentile World fliall enter into the 
 Church, and make ProfefTion of Chriftianity. 
 And fo all Ifrael fhall be converted (x) to the 
 
 NOTES. 
 
 il («) This grafiivg in again, feems to import, that the Jews fhall be a flourifhing Na- 
 tion again, profeftinii Ciirillianity in the Land of Promife, for that is to be re-inAated again 
 in the Promife made to Abraham, If.wc and Jacob. This St. l\ml might, for good Rcnfons,be 
 with-lield from fpeaking out here : But in the Prophets tlieie are very plain Iiuimations of it. 
 
 Z5 (b>) nAXjfi)//*, The fuhiefs of the Jews, vey. 12. is the whole Body of tlie Jewjfh 
 Nation profeiling Chrjllianity : And therefore here TA«fa»ua TaV i^^poiv, The I'ulncfi of the 
 GentiUs, mull be the whole Body of the Gentiles profefting Chriftianity. And tliis va: i j. 
 feems to teach. For the Refurreftion is of all. 
 
 26 {x) 2«S«nT«i, finll bcfaved. 'Tis plain that the Snlvation tliat St. Paul in this Dif- 
 courfe concerning the Nation of the Jews, and the Gentile World in giols, fpeaks of, is 
 not eternal Happinels in Heaven, but he means Iiy it the Profeffion of tlie true Religion 
 hereonZanh. Whether it be that that is as far as Cov) orations or Bodies Politick can 
 go, towards the Attainment of eternal Salvation, I will nor encjuire. But this is evident, 
 that being favcd, is ufed by the Apoftle here in this Senfe. That all the Jewifli Nation 
 may become the People of God again, by taking up the vJhiifiian ProfelFion, may be eafi- 
 ly conceived. But that every Perlon of fuch a Ciiriiliaii Nation, fliajl attain eternal Sal- 
 vation in Heaven, I think no body can iinaginc ta We here intended. 
 
 Chriftian 
 
 fir 
 
 l^eror.is 3, 
 
 fhall be graffed in : for 
 God is able to graff them 
 in again. 
 
 i4 For if thou were cut 
 out of the olive-tree 
 which is wild by nature, 
 and wert graffed contrary 
 to nature into a good o- 
 hve-tree ; how much 
 more fhall thefe which be 
 the natural branches, be 
 graffed into their own o- 
 live-tree ? 
 
 2.5 For I would not, bre- 
 thren, that ye fhould be 
 ignorant of this myllery 
 (lell ye fhould be wile in 
 your own conceits) that 
 blindnefs in part is hap- 
 ned to Ifrael, until the 
 fulnefs of the Gentiles be 
 come in. 
 
 i6 And fo all Ifrael fhall 
 be faved : as it is writ- 
 ten, There fliall come out 
 
 24. 
 
 25- 
 
 26. 
 
I 12 
 
 Neronis 3. 
 
 ROMANS. 
 
 FARAPHKASE. TEXT, 
 
 of Sion the deliverer, and 
 Ihall turn away ungodli- 
 nefs from Jacob. 
 
 For thii is my cove- 17 
 nant uiuo them, when 1 
 fhall take away their lins. 
 
 As concerning the go- 18 
 fpel, they are enemies for 
 your fake ; but as touch- 
 ing tlie eledlion, tiiey are 
 beloved for the fathers 
 lakes. 
 
 For the gifts and cal- id- 
 ling of God ate without 
 repentance. 
 
 for as ye in times pall ^a 
 have not believed God, 
 yet have now obtained 
 mercy through their un- 
 belief: 
 
 Chdftian Faith, and the whole Nation become 
 the People of God : As it is written, There /hall 
 come out ofi'ion. the Deliverer, md, jhall turn ti- 
 
 27. nay V/Jgodlincfs from Jacob. For this is my Co- 
 venxnt to them, n-ben I fjull take a.vay (y) their 
 
 28. Sins. They are indeed at prefent Strangers to 
 the Gofpel, and lb are in the State of Ene- 
 mies (£), but this is for your lakes : Their Fall 
 and Lofs is your enriching, you having ob- 
 tain'd Admittance through their being calf out : 
 But yet they being within the Eledion that 
 God made of Abraham, Ifaac and Jacob, and 
 their Polterity, to be his People, are ftill his 
 beloved People, for Abraham, Ifaac and JacoPs 
 
 29. lake, from whom they are defcended. For the 
 Favours that God fhew'd thofe their Fathers, 
 in calling them and their Polterity to be his 
 People, he doth not repent of; but his Pro- 
 mife, that they fhall be his People fhall ftand 
 
 50. good {a J. For as you the Gentiles formerly 
 ilood out, and were not the People of Goa, 
 but yet have now obtained Mercy, fo as to be 
 taken in through the If anding out of the Jews, 
 
 NOTES. 
 
 ^7 (y) TAc a)vay, i. e. Forgive their Siits, and take away the Punithment they lie under 
 for them. 
 
 i8 {z) 'E/^e^i, Enemies, fignlfies Strangers or Aliens, ;. e. fuch as are no longer the 
 People of God. For they are called Enemies in oppofition to Beloved, in tliis very Verfe. 
 And the ReaSon given why they are Enemies, makes it plain, that this is the Senfe, (viz.) 
 For the Gentiles fake, i. e. They are rejeded from bjing the Ptople of God, that you Gen- 
 tiles may be taken in to be the People of God in their room, zer. 50. The fame Signifi- 
 cation has iyjefi. Enemies, ch. 5. 10. ^r ivity}*\iov ^x^oK '"f concerning the Gofpel-Ene- 
 wies, i. e. all thofe who not imbracing the Golpel, not receiving Chrill for their King and 
 Lord, are Aliens from the Kingdom of God, and all fuch Aliens are called ix^Cf'y Ene- 
 mies. And fo indeed were the Jews now ; but yet they were ^x \Kh*y>iv <t)«OTT«), as 
 touching the EleBion, beloved, i. e. were not aftually within the Kingdom of God his Peo- 
 ple, but were within the EleSion which God had made of Jbrah.vu, Jfa.u and Jacob, and 
 their Pollerity to be his People, and lb God had lUU Intentions of Kindnefs to them for 
 their Fathers lake, to make them again his People- 
 
 2.9 (a) So God's Repenting is explain'd, Numb, zj. 19—— 14. 
 
 who 
 
ROMANS. 113 
 
 rEXr. PARAPHRASE. ZZ^ 
 
 51 Even fo have thefe al- .^ho fubmit nOt tO the Gofpcl (^) : EVCII fo ?l. 
 
 [hr:h"you;t7cy';£; they now have ftood out by reafon of your be- 
 
 aifo may obtain mercy. ing in Mercy admitted, that they alfo through 
 
 ji For God hath conciu- jj^g Mcrcv vou have received, may aa;ain here- 
 
 ded them all in unbehei, p , •',•'. , ,• y-11 i-' 
 
 after be admitted, tor God hath put up toge- 32. 
 ther in a State of Revolt from their Allegiance (c) 
 
 NOTES. 
 
 50 (J) See^^j ij. 46. 
 
 31 (f) Eistt-HHitnty, InUnleUcf, The Unhdkf here diargcd nntionally on Jews and 
 Gentiles in their turns, in this and the two preceding Vertcs, whereby they cealed to be 
 the People of God, vras evidently the difowning of his Dominion, whereby they put chem- 
 felves out of the Kingdom which lie had and ought to have in the World, and fo were no 
 longer in the State of Subjefts, but Aliens and Rebels. A general View of Mankind will 
 lead us into an eaiier Conception of St. P(7k/'s Doctrine, who all through this EptlUe con- 
 lideis the Gentiles, Jews and Chrilijans, as three dillinft Bodies of Men. 
 
 God by Creation hid no doubt an unqueflionable Sovereignty over Mankind, and this 
 was at firll acknowledg'd in their Sacrifices and Worfliip of him. Afterwards they with- 
 drew thcmfelves from their Subaiiinon to him, and found out otlier Gods, whom they 
 worfliiped and ferved. This Revolt from God, and the Confequence of it, God's aban- 
 doning them, St. P.r7</ defcribes, ch. i. 18 1,1. 
 
 In this State of Revolt from God were the Nations of the Earth in the times of JIva- 
 ham. And i\\ti\ Jhraham, lfaaca.ndiJ-.icol; and their Poilerity die Ifraelites, upon God's 
 gracious Call, leturn'd to their Allegiance to their ancient and rigluful Kin;? and Sove- 
 reign, own the one invifible God, Creator of Heaven and Earth, for their God, and fo 
 become his People again, to whom he, as to hii peculi.ir People, gave a Law. And thus 
 lemain'd the Dillindion between Jews and Gentiles, ;, e. tlie Nations, as the word figni- 
 fies, till the time of the MefTiah, and then tiie Jews ceafed to be the People of God, not 
 by a diredl Renouncing tl;e God of Ifr.-.il, and taking to themfelves other falfe Gods 
 whom they woifliiped : but by uppoling and rejeding ilic Kingdom of God, which he pur- 
 pos'd at that time to let up with new Laws and Inititutions, and to a more glorious and 
 Ipiritiial puri)ore under his Son Jefus Ciuift : Him God fcnt to them, and him the Nati- 
 on of the Jews refus'd to receive as their Lord and Ruler, tho he was tlicir promiled 
 King and Deliverer, anfwering all th.c Pre ; iiefies and Types of him, and evidencing his 
 Million by his Miracles. By this Rebellion f^ainlt him, into whofe hand God had com- 
 mitted the Rule of his Kingdom, and aj ; ointed Loid over all things, the Jews turn'd 
 ihemlelves out of the Kingdom of God, anu ceas'd to be his People, who had now no o- 
 ther People but thofe who receiv'd and obey'd his Son as their Lord and Ruler. This was 
 the ee;mi9E/«, Unhelkf, here fpoken cf. And 1 would be glad to know any other Senfe of 
 Eelievuig or Unbelief, wherein it can be nationally attiibuied to a People (as vifibly here it 
 is) whereby they Ihall ceafe, or come to be the People of God, or vifible Subjeds of hi» 
 Kingdom here on Earth. Indeed to enjoy Life and ElLite in this, as well as other King- 
 doms, not only the owning of the Prince, and the Autliority of his Laws, but alfo Obe- 
 dience to them is required. For a Jew mig^i. own the Authority of God, and his Law 
 given by Mofes, and fo be a true Subjed, and a. much a Member of the Commonwealth 
 of IfiacI, as any one in it, and yet forfeit his Lj :'e by DiloLedience to the Law. And a 
 Cluiftiaii may own the Authority of Jefus Li. rill, and of the Golpel, and yet forfeit eternal 
 Life by Jiis Difobediejice to the Precepts of it, as may be feen, ch. 7, 8, &" 9. 
 
 V to 
 
114 
 
 ROMANS. 
 
 Kermis 3. 
 KysTO 
 
 PARAPHRASE. 
 
 U 
 
 H- 
 
 to him, as it were in one Fold, all Men, both 
 Jews and Gentiles, that through his Mercy 
 they might all, both Jews and Gentiles, come 
 to be his People, /. e. he hath fuffer'd both 
 Jews and Gentiles in their turns not to be his 
 People, that he might bring the whole Body, 
 both of Jews and Gentiles, to be his People. 
 O the depth of the Riches of the Wifdom and 
 Knowledge of God (dj ! How unfearchable are 
 his Judgments, and his Ways not to be traced. 
 For who hath known the Mind of the Lord ? 
 Or who hath fat ni Counfel with him? Or 
 
 55. who hath been before-hand with him, in be- 
 llowing any thing upon him, that God may 
 repay it to him again (e) ? The Thought of 
 
 3<5. any fuch thing is abfurd. For from him all 
 tilings have their Being and Original ; By him 
 they are all order'd and difpofed of, and for 
 him and his Glory they are all made and re- 
 gulated, to whom be Glory for ever. Amen.. 
 
 TEXT. 
 
 that he might have mer- 
 cy uj:on all. 
 
 O the depth of the jj 
 riclies both of the wif- 
 dom and knowledge of 
 God 1 how unfearchable 
 are his judgments, and 
 his ways pall finding out ! 
 
 For who hatli known j^ 
 the mind of the Lord, or 
 who hath been lus coun- 
 (ellei ? 
 
 Or who hath firft given j j 
 to him, and it fhall be 
 recompenfed unto him a- 
 gain ? 
 
 Forofhim,andthrough 56 
 hjm, and to him, are all 
 things : to whom be glo- 
 ry for ever. Amen. 
 
 NOTES. 
 
 ^l (J) This emphatical Conclufion feems in a fpecial manner to regard the Jews, whom 
 the Apoftle would hereby teach Modefty and SubmilTion to the over-ruling Hand of the 
 all-wife God, whom they are very unfit to call to account for his dealing fo favourably 
 ■with the Gentiles. His Wifdom and Ways are infinitely above their Comprehenfion, and 
 will they take upon them to advife him what to do ? Or is God in their Debt ? Let them 
 fay for what, and he fhall repay it to them. This is a very llrong Rebuke to the Jews, 
 but delivered, as we fee, in a way very gentle and inoffenftve, A Method which the Apo- 
 ille endeavours every where to obferve towards his Nation. 
 
 3S (e) This has a minifeil refpeft to the Jews, who clajm'd a Right to be the People ot 
 God fo far, that St. Paul, ch. 9. 1 4. finds it neceffary to vindicate the Jullice of God in 
 the Cafe, and does here in this Queftjon expofe and filence the Folly of any fuch Pretence. 
 
 SECT. 
 
ROMANS. 115 
 
 An.Ch.<,^. 
 
 S E C T. X. ^^'^ 
 
 CHAP. XII. I-— .21. 
 
 CONTENTS. 
 
 ST. Paul in the end of the foregoing Chapter, with a very fo- 
 lemn Epiphonema, clofes that admirable Ev^angehcal Difcourfe 
 to the Church at Romcy which had taken up the eleven foregoing 
 Chapters. It was addrelTed to the two forts of Converts, viz. 
 Gentiles and Jews, into whicii, as into two diftinft Bodies, he all 
 along through this Epiftle divides all Mankind, and confiders them 
 as fo divided into two feparate Corporations. 
 
 1. As to the Gentiles, he endeavours to fatisfy them, that tho 
 they for their Apoftacy from God to Idolatry, and the Worfhip of 
 falfe Gods, had been abandon'd by God, had lived in Sin and 
 Blindnefs, without God in the World, Strangers from the Know- 
 ledge and Acknowledgment of him, yet that the Mercy of God 
 through Jefus Chrilf was extended to them, whereby there was a 
 way now open'd to them to become the People of God. For 
 fmce no Man could be faved by his own Righteoufnefs, no not the 
 Jews them felves, by the Deeds of the Law, the only way to Salva- 
 tion, both for Jews and Gentiles, was by Faith in Jefus Chrifl:. 
 Nor had the Jews any other way now to continue themfelves the 
 People of God, than by receiving the Gofpel, which way was o- 
 pen'd alfo to the Gentiles, and they as freely admitted into die 
 Kingdom of God now eredlied under Jefus Chnif, as the Jews, and 
 upon the fole Terms of Believing, So that there was no need at all 
 for the Gentiles to be circumcifed to become Jews, that they might 
 be Partakers of the Benefits of the Gofpel. 
 
 2. As to the Jews, the Apolfle's other great Aim in the foregoing 
 Difcourfe, is to remove the Oifence the Jews took at the Gofpel, 
 becaufe the Gentiles were received into the Church as the People 
 of God, and were allowed to be Subjects of the Kingdom of the 
 MclTiah. To bring them to a better Temper, he Ihews them from 
 the Saaed Scripture, that they could not be faved by the Deeds of 
 the Law, and therefore the Doctrine of Righteouliiefs by Faith 
 ought not to be fo Ifrangc a thing to them. And as to their being 
 
 P 2 for 
 
ii6 
 
 ROMANS. 
 
 ^5|'^<^'':'i7.fortheu- Unbelief rejecled from being the People of God, and the 
 '-""-^'Gentiles taken in in their room, he fhews plainly, that thi;^ was 
 foretold them in the Old Tcftament •, and that herein God did 
 them no Injuftice. He was Sovereign over all Mankind, and 
 might choofe whom he would to be his People, with the fame 
 Freedom that he chofe the Follerity of Abral).im among all the Na- 
 tions of the Earth, and of that Race chofe the Defcendants of Ja- 
 cob before thole of his elder Brother £/.t«, and that before they had 
 a Being, or were capable of doing Good or Evil. In all which 
 Difcourfe of his 'tis plain the Eledlion fpoken of, has for its Objed 
 only Nations or collective Bodies Politick in this World, and not 
 particular Perfons, in reference to their eternal State in the World 
 to come. 
 
 Having thusfinifhed the principal Defign of his Writing, he here 
 in this, as is ufual with him in all liis Epiftles, concludes with pra- 
 ctical and moral Exhortations, whereof there are feveral in this 
 Chapter, which we fliall take in their Order. 
 
 fAKATHKASE. 
 
 I. 
 
 TEXT. 
 
 IT being fo then that you are become the 1 Befeech you til^^refore, 
 People of God in the room of the Jews, do deso" Jod,' that ye'^.re"- 
 not ye fail to offer him that Sacrifice that it is lent your bodies a living 
 reafonable for you to do I mean vour Bo- '^^^^^^ 
 dies (f) not to be 11am, but the Lults thereor reafonable fervice. 
 being mortified, and the Body cleanfed from And be not conformed 
 the Spots and Blemillies of Sin, will be an ac- 
 ceptable Offering to him, and fuch a way of 
 Worfhip as becomes a rational Creature, which 
 therefore I befeech you by the Mercies of God 
 to you, who has made you his People to pre- 
 fent to him. And be not conformed to the Fa- 
 
 N OT E S, 
 
 I (f) Your Bodies, There feem to be two Reafons why St. PauVs firft Exhortation tO' 
 them is, to prefent theit Bodies undefiled to God : (i.) Becaufe he had before, efpecialJy 
 th. 7. fo much infifted on this, that the Body was the great Sourfe from whence Sin arofe, 
 (i.) Becaule the Heathen World, and particularly the Jiomans, were guilty of thofe vile 
 Attedlions which he mentions, ch. 1. 14—27. 
 
 fliloa 
 
R MAN S. 
 
 TEXT. PARAPHRASE, 
 
 II J 
 
 Ncrey/is 3. 
 
 to this world : but be ye 
 transformed by the re- 
 jiewiiigofyour mind, that 
 ye may prove vvl;at is that 
 good, and acceptable and 
 perfed will of God. 
 
 J For I lay, through the 
 grace given unto me, to 
 every man that is among 
 you, not to think of liim- 
 felf more highly than he 
 ought to think j but to 
 think foberly according 
 as God haih dealt to eve- 
 ry man the meafure of 
 faith. 
 
 A For as we have jnany 
 
 fliion of this World fg) ; But be ye transform'd 
 in the renewing of your Minds (/?;, that you 
 may upon Examination find out, what is the 
 good, the acceptable and perfect Will of God, 
 wliich now under the Gofpel has fliown it felf 
 to be in Purity and Holineis of Life : the ri- 
 tual Obfervances which he once inllkuted not 
 being that his good, acceptable and perfect 
 Will wliich he always intended, they were 
 made only the Types and preparatory way to 
 this more perfeft State under the Gofpel (/'). 
 For by virtue of that CommifTion, to be the 
 Apoftle of the Gentiles, which by the Favour 
 of God is beftowed on me, I bid every one of 
 you, not to think of himfelf more highly than 
 he ought to think, but to have fober and modeft 
 Thoughts ot himfelf^ according to that mea- 
 fure of fpiritual Gifts fkjy which God has be- 
 ftowed upon him. For as there are many 
 
 NOTES. 
 
 2 (g) To the Fafhion of this World \ or, as St. Pe/o expreffes it, not fnjimnivg your felvn 
 according to your former Lujls in the time of Ignorance. 
 
 (/;) Tramforvied in the renewing of your Minds, The State of the Gentiles is thus defcri- 
 bed, Efh. 4. 17—19. As walking in the Vanity of their Minds, having the L'7iderjlanding dar- 
 kened, being alienated from the Life of God through the Ignorance that is in them, becaufe of 
 the Blindnefs of their Heaits, who being pajl feeling, have given themfelves over unto Lafcivi- 
 oufnefs, to work all Uncleannefs with Creedinefs, fulfilling the LuJls of the Flejli and of the 
 Mind. And Col. i. zi. Jlienated and bnemics in thei) Minds by wicked Works. Ihe rejiew- 
 ing therefore of their Minds, or as lie (peaks, Efh. 4. in the Spirit of their Minds, was the 
 geting into an Eibte contrary to what they were in liel'ore, (viz.) to take it in the Apo- 
 lUe's own words ; That the Eyes of their Underfisndings might he enlightened ; and that tney 
 Xi\Vj pit on the new Man, that is renewed in Knowledge after the Image of him that created hiil^ 
 that ye walk as Children of the Light, proving what u acceptable to the Lord, having no Fellow- 
 jhip with the Works of Darknefs : Tnat they be not unwife, but underjtanding what is the Will 
 of the Lord: For this is the Will of God, even your SanHificat ion. ihat )ou ihou\d abjlain 
 from Fornication. That every one of you fhould kitow how to f "fiefs his J'cJJel inSanBification 
 and Honour, not in the Lvjis of Concupifcence, even as the Gentiles that know not God. 
 
 (i) In thefe two firil Verles of this Chapter is (hewn the Preference of the Gol'pel to the 
 Gentile State and the jewilh Inliitution. 
 
 3 (fe) Uiro" ^^<»i, Meafure of Faith, fome Copies read ^eJiT&, of Favour, either of 
 them exprels the lame thing, j. e. Gifts of the Spirit. 
 
 , Members 
 
ii8 
 
 /In.Ch.'^J. 
 Nerofis 3. 
 
 ROMANS. 
 
 TAKAPHKASE. TEXT. 
 
 Members in one and the fame Body, but all the 
 Members are not appointed to the lame Work ; 
 
 5- So we who are many make all but one Body 
 in Chrilt, and are all Fellow-Members one of 
 
 ^. another {IJ. But having accordmg to the re- 
 fpectivc Favour that is beftowed upon us, eve- 
 ry one of us different Gifts ; whether it be Pro- 
 phefie (^m\ let us prophefie, according to the 
 proportion of Faith f«), or Gift of Interpreta- 
 tion, which is given us, i. e. as far forth as we 
 are enabled by Revelation, and an extraordina- 
 ry Illumination to underftand and expound it, 
 
 and 
 
 N 2^ E S. 
 
 members in one body,and 
 all members have not the 
 fame office : 
 
 So we being many are 
 one body in Chrill, and 
 every one members one 
 of anotlier. 
 
 Having then gifts, dif- 
 fering according to the 
 grace that is given to us,- 
 whcther prophefie, let us 
 prophefie according to the 
 proportion of faith ; 
 
 5 (/) The fame Simile to the fame purpofe, fee 1 Cor. ii. 
 
 6 (m) I'rophijie is enumerated in the New Teflament among the Gifts of the Spirit, and 
 means either the Luerpretatiou of Sacred Scripture, and explaining of Prophefies already 
 delivered, or foretelling things to come. 
 
 {n) Jcconiing to the Tiofoyiion of Faith. The Context in tliis and the three preceding 
 Verles leads us, without any difficulty, into the meaning of the ApolUe in this txpreffion, 
 I Cor. iz, & 14- ffiew us how apt the new Converts were to he puft uj) with the leveral 
 Gifts that were bellowed on them j and every one, as in like cales is ufual, forward to 
 magnifie liis own, and to carry it farther than in reality it extended. That it is St. P.ju/'s 
 Uehgn here to prevent or regulate luch Dilorder, and to keep every one in the exeiciCng 
 of his paiticular Gift within its due Bounds, is evident in that exl.orting them, ver. j. to 
 a fober ufe of their Gifts (for 'lis in reference to their I'pirituil Gifts lie fpeaks in that 
 Verfe) he makes the meal'ure of that Sobriety to be that Meafure of Faith or I'pi ritual Gift 
 which everyone in particular enjoy'd by the Favour of God, i. e. That no one ihould go be- 
 yond thas which was given him, and he really had. But befides this, which is very obvi- 
 ous, there is another PalTage in that X^erfe, which, rightly confider'd, llrongly inclines this 
 way. I j'-iy throngh the Grace that is given unto vie, fays St. Paul. He was going to refiraiu 
 them in the txetcile of their diitinct fpititual Gifts, and he could not introduce what he 
 was going to lay in the cafe with a more jerfwafive Argument than hii own Example; 
 " I exhoit, (fays ht) that every one of you in the Exeiciie and Ufe of his fpiriiual Gift, 
 " keep wiihin the Bounds and Meafure of that Gift which is given him. 1 uiy felf in gi- 
 " ving you this Exhortation do it hy the Gi act given rinto me, I do it by the Commilfion and 
 " Power given me by God, and beyond that I do not go. In one that had before declared 
 himfelf an Apoftle, fuch an Exprelficn as tliis here, (if there were not foiiie particular Rea- 
 fon for it j might feem fuperfluous, and to tome idle, but in this view it has a great Grace 
 and Energie in it. There wants nothing but the Study of St. J'.ih/'s Writings to give us a 
 juft Admiration of his great Addrefs, and the Skill wherewith all that he fays is adapted 
 CO the Argument he has in hand : " I, (fays he) according to the Grace given me, di- 
 »' redt you every one in tiie ufe (f your Gifts, which according to the Grace given you are 
 ,' different, whether hht the Gift of Prophefie, to prophefie according to tiie Proportion 
 
 " 01 
 
ROMANS. 
 
 TEXT. PARAPHRASE. 
 
 Jy/.Ch.'^-j. 
 Keror'is j. 
 
 7 Orminiftry, let us wait 
 on our niinillring ; or lie 
 that teached), on teach- 
 ing i 
 
 g Or he that exhorteth, 
 on exhortation : he that 
 giveth, let liini do it 
 with fimplicity ; he that 
 ruleth, with diligence \ 
 he that fheweth mercy, 
 with chearfulnefs. 
 
 9 Let love be without 
 difllmuktion. Abhor that 
 which is evil, cleave to 
 that which is good. 
 
 10 Be kindly affedioned 
 one toanotherj withbro- 
 therly love, in honour 
 preferring one another: 
 
 11 NotHothfulinbufincfs: 
 fervent in fpirit ; ferving 
 the Lord : 
 
 II Rejoicing in hope ; pa- 
 tient in tribulation ; con- 
 tinuing inilant in prayer: 
 
 IT Dilitibuting to the ne- 
 ceffity of faints ; given to 
 holpitality. 
 
 14 Blefs them which per- 
 fecute you: blefs and 
 curfe not. 
 
 J 5 Rejoice with them that 
 do rejoice, and weep with 
 them that weep. 
 
 j5 Be of the fame mind 
 one towards another. 
 Mind not high things, 
 
 and no farther 
 
 wait on our Miniftring 
 
 Or if it be Miniftry, let us 
 He that is a Teacher 
 let him take care to teach. He whofe Gift is 
 Exhortation, let him be diligent in exhorting : 
 He that giveth let him do it liberally, and 
 without the mixture of any Self-Intereft : He 
 that prefideth (0), let him do it with Dili- 
 gence : He that flieweth Mercy, let him do it 
 with Chearfulnefs. Let Love be without Dif- 
 fimulation. Abhor that which is evil, (tick to 
 that which is good. Be kindly afFedioned one 
 towards another with brotherly Love ; in ho- 
 nour prefcring one another. Not flothful in 
 Bufmefs ; but aQive and vigorous in Mind, 
 directing all to the Service of Chrift and the 
 Gofpel. Rejoicing in the Hope you have of 
 Heaven and Happinefs ; patient in Tribulati- 
 on ; frequent and inftant in Prayer : Forward 
 to help Chriftians in Want, according to their 
 Nece{Iities ; given to Hofpitality. Blefs them 
 who perfecute you : blefs and curfe not. Re. 
 joice with them that rejoice, and weep with 
 them that weep Be of the fame Mind one to- 
 wards another. Do not mind only high things ; 
 but fuit your felves to the mean Condition and 
 
 NOTES. 
 
 " or Meafure of that Gift or Revelation that he hath. And let him not think that becaufe- 
 " fome things are, therefore every thing is revealed to him. The fame Rule concerning 
 the fame matter St. P,nil gives, Eph. 4. 6. that every Member Ihould ait according to the 
 
 meafure of its own Strength, Power and Energie ; i Cor. 14. 2.9 11. msy alfo give 
 
 light to this place. This therefore is far from iignifying tiint a Man in interpreting of 
 Sacred Scripture (hould txpk.in the Senfo according to the Syilem of his particular Seft, 
 which each Patty is pleal'td to cbII tlie ylvalogic of Faith. For this would be to make the 
 Apoltle to fet that for a Rule of Interpretation, w hich had not its being till long after, and 
 is the Produd of fallible Men. 
 
 The vitafwe of Faith, ver. j. and, proportion of Faith, in tiiis Verfe, lignifies the fsme 
 thing, viz. fo much of that particular Gift which God was plealcd to bellow on any one. 
 
 8 (0) 'O Tts/SBjuei'©-, He that ruleth, fays our Tranilation ; the Context inclines to the 
 Senl'e 1 have taken it in : See Vitringa tie Synagog. I. z. c. }. 
 
 b\v- 
 
 10. 
 
 lie 
 
 12, 
 
 14- 
 
 15. 
 16* 
 
T20 
 
 i<croris 3. 
 
 ROMANS, 
 
 PARAPHRASE. TEXT. 
 
 n- 
 
 18. 
 
 19. 
 
 so. 
 
 21. 
 
 low Concerns of Perfons beneath you. Be not 
 wife in your own Conceits. Render to no 
 Man Evil for Evil : But take care that your 
 Carriage be fuch as may be approved by all 
 Men. If it be poflible, as much as Ueth in 
 you, live peaceably with all Men. Dear- 
 ly Beloved, do not avenge your fclvcs, but 
 rather leave that to God. For it is written,, 
 Vengeance is mine^ I will repay itj faith the 
 Lord. Therefore if thine Enemy hunger, feed 
 him ; if he thirft, give him Drink ; if this 
 prevail on him, thou fubdueft an Enemy, and 
 gaineft a Friend, if he perfifts Hill in his Enmi- 
 ty in fo doing, thou heapeft Coals of Fire on 
 his Head, /. e. expofeil him to the Wrath of 
 God, who will be thy Avenger. Be not over- 
 come and prevailed on, by the Evil thou recei- 
 veft, to retaliate ; but endeavour to mafter the 
 Malice of an Enemy in injuring thee, by a re- 
 turn of Kindnefs and good OiBces to him. 
 
 but condefceiid to men of 
 low eftate. Be not wife 
 ill your own conceits. 
 
 R'-compenfe to no man 17 
 evil for evil. Pro^'ide 
 tilings honeilinthe fight 
 of all men. 
 
 If it be poflible, as 18 
 much as lietii in you, live 
 peaceably with all men. 
 
 Dearly beloved, avenge 19 
 not your lelves, but ra- 
 ther give place unto 
 wrath : for it is written. 
 Vengeance is mine ; I 
 will repay, faith the 
 Lord. 
 
 Therefore if thine ene- 1» 
 my hunger, feed him ; if 
 he thirft, give him drink: 
 for in fo doing thou Ihalt 
 heap coals of fire on his 
 head. 
 
 Be not overcome ofzi 
 evil, but overcome evii 
 with good. 
 
 SECT. 
 
ROMJNS. 121 
 
 SECT. XL ^"-^ 
 
 CHAP. XIII. I 7. 
 
 CONTENTS. 
 
 ' 1 '^His Sedion contains the Duty of Chrillians to the Civil Ma- 
 2. giftrate. For the underftanding this right wc muftconfider 
 thefc two things. 
 
 1. That thele Rules are given to Chriftians that were Members 
 of a Heathen Commonwealth, to fhew them that by being made 
 Chriftians and Subjeds of Chrift's Kingdom, they were not by,the 
 Freedom of the Gofpel exempt from any Ties of Duty or Subjefti- 
 on, whicli by the Laws of their Country they were in, and ought 
 toobferve, to the Government and Magiftrates ot it, though Hea- 
 thens, any more than any of their Heathen Subjecls. But on the 
 other fide, thefe Rules did not tie them up any more than any of 
 their Fellow-Citizens, who were not Chriftians, from any of thofe 
 due Rights, whicU by the Law of Nature, or the Conftitutions of 
 their Country, belong'd to them. Whatfoever any other of their 
 Fellow-Subjccis, being in a like Station with them, might do with- 
 out finning, that they were not abridged of, but might do ftill be- 
 ing Chriftians. The Rule here being the fame with that given by 
 St. Paui^ I Cor. 7. 17- ^^-f God Ihti culled ezier^ one., jo let htm walk. 
 The Rules of Civil Right and Wrong that he is to walk by, are to 
 him the fame they were before. 
 
 2. That St. ?<xul in this Diredion to the Romans., docs not fo 
 much defcribe the Magiftrates that then were in Ronn\ as tells 
 whence they and ail Magiltrates every where, have their Authority ; 
 and for what i:\\A tliey have it, and inould w'k. it. And this he does 
 as becomes his Frudeuce, to avoid bringing any Imputation on 
 Chriftians from Heathen Magiltrates, efpecially thofe uUblcnt and 
 vitious ones of Rome^ who could not brook any thing to be told 
 them as their Duty, and fo might be apt to interpret futh plain 
 Truths laid dowii in a dogmatical way, into Saucinefs, Sedition, 
 or Treafon, a Scandal cautioully to be kept oif trom the Chriltian 
 Doctrine. Nor does he in what he lays, in the leaft flatter the 
 Roman Emperor, let it be either i'.l.xudtm^ as fomc thuik ; or x^V;r, 
 
 Q, 'as 
 
122 ROMANS. 
 
 >*?.a.57. as others, \\\\o then was in PolTcflioii of that Empire. For lie fpcalis- 
 f^^f^' here of the Higher Powers^ i. e. the Supreme Civil Power, which is 
 in every Commonwealth derived from God, and is of the fame Ex- 
 tent every where, /.c is abfolute and unlimited by any thing but the 
 endfor which God gave it, Qviz..) the Good of the People iincerely 
 purfued, according to the bell of the Skill of thofe who fhare that 
 Power, and fo not to be refilled. But how Men come by a right- 
 ful Title to this Power ; or who has that Title, he is wholly filent, 
 and fays nothing of it. To have medled with tliat would liavc 
 been to decide of Civil Rights, contrary to the Defign and Bulinefs 
 ot the Gofpel, and the Example of our Saviour, who refuted med- 
 lingin fjch Cafes with this deciiive Qticlhon: li'ho made me a Judge 
 or Dtvfaer over jou ? Luke 12, 14. 
 
 PARAPHRASE. TEXT. 
 
 ,. T E T every one of you, none excepted 0;, T et every foul i<rui>- 
 
 *" I u J- u- rS. . 1 r -D / \ c 1. > i-id unco the higher 
 
 I i be lubiett to the over-ruhng Powers (^) ot ^^,1 foi there fs no 
 the Government he lives in. There is no Pow- 
 er 
 
 NOTES. 
 
 ■£ Cp) Every ove, hawcver endowed \\itb miraculous Gifts of the Holy Ghoft, or ad- 
 vanced to any Dignity in the Church of Chriii. For that thefe thin^^s were apt to make 
 Men over-value tliemlelves, is obvious fiom what St. P.u// fays. to the Coriiitluan.s, i Cor. 
 rz. and lieie to the Romans, ch.^i. 5—5. But above all others, the Jews were aj't to 
 have an inward Relucbncy and Indignation againlt the Power of any Heathen over tliein, 
 taking it to be an unjufl and tyrannical Ufurj'aiion U)on theH), who were the People of 
 God, and their Betters. Thefe the ApoUle thought it neceflary to rellrain, and therefore 
 fays in the Language of the Jews, Every Soul, i.e. every Perf on among you, whether yew 
 or Gcjitik; mull live in Subjedion to the Civil Mngiflrate. We fee by what Sx.I'acr fays 
 on the like occafion, that there was great need that Chrillians Ihould h.rveThis Duty incul- 
 cated to them, lellany among them fliould ufe their Lilieity for a Cloak of Malitioufnefs 
 
 or Misbehaviour, i I'ct. 11. 15 16. The Dodrine of Chrihianity was a Dodrine of 
 
 Liberty. And St. P.iu/in this Epillle had taught ihcni, that all Chiiliians were free from 
 tl»e Mofaica! Lav.'. Hence corrujt and niiliaking Men, eljecially jcwifh Converts, impa- 
 tient, as we iiave obferved, of nny Heath.cii Dominion, might be ready to infer that Chri- 
 llians weie exempt from Subjedion to the Laws of Heathen Governments. Tiiis he obvi- 
 ates by telling them, That all cth.er Governments derived the Power they h.-;d.from God, 
 as well as that of the Jews, tho they had not the whole Frame of ilieir Govenvmeiit im- 
 mediately from him as the Jews had. 
 
 (q) Wheil'.er we take Powers here in the Abfhrad for Political Authority, or in the Con- 
 
 crtte for the Perf ons i/t/ij/Zo, exerciiing Political Power and Jurifdidion, the Senfe will be 
 
 the fame, (i/z.) that Chrillians, by virtue of being Chrillians, are not any way exempt ■ 
 
 f^am Obedience to the Civil MagilUates, nor ought by any means to refill them, tho by 
 
 , what 
 
RO M J N S. 
 
 TEXT. PARAPHRASE. 
 
 12 
 
 3 
 
 
 power but of God : the 
 powers that be, are or- 
 dained of God. 
 
 X Wliofoever therefore 
 refiileth the power, re- 
 filleth the ordinance of 
 God : and tliey tliat re- 
 fift, fliall receive to them- 
 felves damnation. 
 
 5 For rulers arc not a 
 terror to good works, but 
 to tlie evil. Wilt tiiou 
 then not be afraid of the 
 power ? do tliat which is 
 good, and tiioufhalt have 
 praife of the fame : 
 
 4 For he is the miniller 
 of God to thee for good. 
 But if thou do that which 
 is evil, be afraid ; for lie 
 beareth not tlie Iwojd in 
 vain : for he is the uiini- 
 iler of God, a revenger 
 to execute wratli upon 
 him that doth eviJ. 
 
 J Wherefore ye muft 
 needs be fubjeft, not only 
 for wrath, but alio for 
 conlcience fake. 
 
 (5 For, for this caufe. pay 
 tribute alfo : for iliey are 
 Gods minillers, attending 
 
 er but what is from God : The Powers that 
 are in being are ordained by God : So 
 that he who refifteth the Power, refilieth the 
 Ordinance of God ; and tliey that refift will be 
 punifhed by thofe Powers that they refill. 
 What fhould you be afraid of ? Rulers are no 
 Terror to thofe that do well, but to thofe that 
 do ill. Wilt thou t+ien not live in dread of the 
 Civil Power ? Do that which is good and right, 
 and then Praife only is thy Due from the Ma- 
 giftrate. For he is the Officer and Minifter of 
 God appointed only tor thy good. But if tliou 
 doeft amifs, then thou hart reafon to be afraid. 
 For he bears not the Sword in vain. For he is 
 the Minifter of God, an Executioner of Wrath 
 and Punilliment upon him diat doth ill. Tliis 
 being the end of Government, and the Bufinefe 
 of the Magiitrate, to cherifli the good, and 
 punifli ill Men, it is nec-effary for you to fubmit 
 to Government, not only in Apprehenfion of 
 the Punifhment which Difobedience will draw 
 on you, but out of Confcience, as a Duty re- 
 quired of you by God. Tliis is the Reafon 
 why alfo you pay Tribute, w^hich is due to the 
 Magirt rates, bccaufe they imploy their Care, 
 Time and Pains, for the Publick Weal, in pu- 
 
 6. 
 
 NOTES. 
 
 wbit is faid, wi. 5. it feenw that St. P.m/ meant l«rc Magiilrates Javiog and exercifing a 
 lawful Power. But whether tJicMjgir.raies in lieiog were or were not luch, aiid coufe- 
 cjuently were or were not to be ol)'.:ye<i, that ChriJlianity gave them no peculiar Power to 
 exjinin. They liad the common Kight of others their Fellow-Citizciis, but had no di-{Uit& 
 Privilege as Chrlflians. And tirerefore we fee vt). 7. where be enjoyjis the paying of Tri- 
 bute and Cullom, i^i. It isiii tlitlt: wordi ; JiciJei Jo jjl the'n Dues, Tribute to n-LomTii- 
 butc ii Auc, Hcuoiir to whom Honoui, &c. But wtio it was to wiiomany of tiicle, or any 
 other Dues of "Right belong'd, lie decides not, fbr-ilut he leaves them 4o be <ltt€niiiiied by 
 the Laws and Conllitutions of xhcit Couutiy. 
 
 a2 
 
 nilhing 
 
124 
 
 ROMANS. 
 
 /It.Ch.e^'J. 
 
 TAKAPHKASE, 
 
 TEXT. 
 
 nifliing and reftraining the Wicked and Viti- continually upon this ve- 
 
 oiis; and in countenancing and fupporting the '^Rendtr therefore to all 
 
 Virtuous and Good. Render therelbre to all their dues: tribute to 
 
 their Dues: Tribute to whom Tribute is due, «'iiom tribute is due, cu- 
 
 ^, n 1 /- /I r- I T^ flo"i to whom cuuoin, 
 
 Cuitom to whom Cultom, Jr'ear to whom Fear, fear to whom few, honour 
 
 and Honour to whom Honour. to whom honour. 
 
 SECT. XII. 
 
 10. 
 
 II. 
 
 CHAP. xni. 8-— 14. 
 
 CONTENTS. 
 
 E exhorts them to Love, 
 whole Law. 
 
 H 
 
 OW E nothirfg to any body but AfFedion 
 and good Will mutually to one another ; 
 for lie that loves others fincerely, as he does 
 Iiimfelf, has fulfilled the Law. For this Pre- 
 cept, Thou (halt not commit Adultery, Thou 
 flialt not kill, Thou fhalt not fteal, Thou fhalt 
 not bear falfe Witnefs, Thou fhalt not covet \ 
 and whatever other Command there be con- 
 cerning focial Duties, it in fhort is compre- 
 hended in this, Thou fhalt love thy Neighbour 
 as thy felf. Love permits us to do no harm to 
 our Neighbour, and therefore is the fulfilling 
 of the whole Law of the fecond Table. 
 And all this do, confidering that it is now high 
 time that we roufe our felves up, fhake off 
 Sleep, and betake our felves with Vigilancy 
 and Vigour to the Duties of a Chriftian Life. 
 For the time of your Removal out of this place 
 of Exercife and Probationerlhip is nearer than 
 
 which is in efte£l the fulfilling of the 
 
 8 
 
 OWE no man any 
 thing, but to love 
 one another : for he that 
 loveth another, hath ful- 
 filled the law. 
 
 For this, Thou (halt 9 
 not commit adultery, 
 Thou (hilt not kill, Thou 
 {halt not Ileal, Thou (hilt 
 not beat falfe witnefs, 
 Thou fhalt not covet-; 
 and if there be any other 
 commandment, it is brief- 
 ly comprehended in this 
 faying, namely. Thou 
 (halt love thy neighbour 
 as thy felf. 
 
 Love worketh no ill to 10 
 his neighbour : therefore 
 love is the fulfilling of 
 the law. 
 
 And that, knowing the 11 
 time, that now it is high 
 time to awake out of 
 lleep : for now is our fal- 
 
 whea 
 
R MA N S, 
 
 TEXT. PARAPHRASE. 
 
 125 
 
 Ntrouis 3, 
 
 vation nearer than when 
 we believed. 
 
 11 The night is far fj-ent, 
 the day is at hand : let 
 us therefore call off the 
 works of darknefs, and 
 let us put on the armour 
 of light. 
 
 I } Let us walk honeflly as 
 in the day ; not in riot- 
 ing and drunkennel's, not 
 in chambering and wan- 
 tonnefs, not in flrife and 
 envying. 
 
 , 4 But put ye on the Lord 
 
 ^Jefus Chiift, and make 
 
 not provifion for the 
 
 flefti, to fulfil tile lulls 
 
 thereof. 
 
 when you firfl: enter'd into the ProfcfTion of 
 Chriftianity (rj. The Night, the dark State 12. 
 of this World, wherein the good and the bad 
 can fcarcc be diftinguiflied, is far fpent. Ilie 
 Day that will fhew every one in his own Drcfs 
 and Colours is at hand. Let us theretbrc put 
 away the Works that we fhould be afhamed of 
 but in the dark ; and let us put on the Drefsfi) 
 and Ornaments, that we fhould be willing to 
 appear in, in the Light. Let our Behaviour ij. 
 be decent, and our Carriage fuch as fears not 
 the Light nor the Eyes of Men, not in difor- 
 derly Feaftings and Drunkcnnefs ; nor in Dal- 
 liance and Wantonnefs (r) ; nor in Strife and 
 Envy {u). But walk in Newnefs of Life, in 14. 
 Obedience to the Precepts of the Gofpel, as be- 
 comes thofe who are baptized into the Faith of 
 Chrift, and let not the great Imployment of 
 your Thoughts and Cares be wholly in making 
 Provifloa for the Body, that you may have 
 wherewithal to fatisfy your carnal Lufts. 
 
 NOTES. 
 
 II, I r ()) It feems by thefe two Varies, as if St. Paul look'd upon Chrifl's coming as 
 not far off, to which there are feveral other concurrent Paflfages in his EpifUes : See i Con 
 1.7. 
 
 iz (j) O^rArf, Jrmour. The word in the Greek is often ufed for the Apparel, Clothing, 
 and Accoutrements of the Body. 
 
 15 (/) Thefe he feems to rtame with reference to the Night which he had mentioned, 
 thefe being the Diforders to which the Night is ufually fet apart. 
 
 (h) Thefe probably were fet down, with regird to univerfal Love and Good-v.'ill, which 
 he was principally here prelfing them to. 
 
 SECT. 
 
126 
 
 Sermis j. 
 
 ROMANS. 
 
 SECT. XIII. 
 
 £. 
 
 2. 
 
 C II A P. XIV. I. XV. 15. 
 
 CONTENTS. 
 
 ST. PauI inftrufts both the Strong and the Weak in their mutual 
 Duties one to another, in refped of things indifferent, teach- 
 ing them that the Strong fhould not ufe their Liberty where it 
 might offend a weak Brother : Nor the Weak cenfurc the Strong for 
 Ufmg their Liberty. 
 
 rAKATHKASE, 
 
 Him that is weak in the Faith, /. e. not 
 fiilly perCwaded of his Chriftian Liberty 
 in the Ufe of fome indifferent thins, receive 
 you into your Friendfhip and Conver^tion (ir^, 
 without arty Coldnefs or Diftinftion, but do 
 not ingage liim in Difputes and Controverfies 
 about it. For fuch Variety is there in Mens 
 Perfwafions about their Chriftian Liberty, that 
 one believeth that he may without Reftraint 
 eat all things ; another is fo fcrupulous that he 
 eateth nothing but Herbs. Let not him that is 
 perfwaded ot his Liberty, and eateth, defpife 
 him that through Scruple eateth not : And let 
 hot him that is more doubtful and eateth not, 
 ^udge or ceafure him that eateth, for God hath 
 
 TEXT. 
 
 Him that is weak in 
 the faith receive 
 you, but not to doubtfal 
 dilVutations. 
 
 tor one l>clieveth that 
 he :iuy eat all things : a- 
 nother who is weak, eat- 
 eth herbs. 
 
 Let not him that eat- 
 eth, defjufe him that eat- 
 eth ni)t ; and let not him 
 whicli eateth not, judge 
 
 NOTES. 
 
 I (w) That the Reception here fpoken of is the receiving into f*miliar and ordinary 
 Converfaiion, is evident from r/.'. 15. 7. where he directing them to receive one another 
 mutually, irfes the fame word ■wes^KaiJ.Cit.vi^i, i. e. live together in a free and fiiendly 
 manner, the weak witii the llrong, and tlie lirong with the weak, witiiout any regard to 
 the Ditl'erences among you about the Lawfulnefs of any indifferent things. Let tliole that 
 agree or ditier concerning the Ufe of any indifferent thing, live together all alike. 
 
 receiv'd 
 
ROMANS. 
 
 him tl at eateth : for Gcd 
 lialh received him. 
 
 ^ Wl.o art tliou that 
 judgell anotlier mans I'er- 
 vaiit '■: to his ou'ii mailer 
 he ibiidcth or falleth : 
 yea, he fliall ht h«lden 
 up : for God is able to 
 make him lland. 
 
 J One mail elleemelh one 
 day above another : ano- 
 ther elkemtth every day 
 alike. Let every man be 
 fully petCv.'aded in liis 
 own mind. 
 
 5 He that regardeth the 
 day, regardeth it unto the 
 Lord ; and he that re- 
 
 TEXT, PARAPHRASE 
 
 received (jcjhim into his Church and Family : 
 And who art tliou that takell upon chce to 
 judge tlie Domeftick of aaotlier, whether he 
 be of his Family or no? Tishis own Malter 
 alone who is to judge whetlier he be or flialj 
 continue his Domcltick or no: What hait thou 
 to do to meddle in the Cafe ? But trouble not 
 thy felF, he fhall lland and Hay in tlie Family. 
 For God is able to coniirm and eftabhrhhira 
 there (^xj. One Man judgeth ,7) one Day to 
 be fet apart to God more than another, ano- 
 ther Man judgeth every Day to be God's alike. 
 Let every one take care to be iatistied in his 
 own Mind touching tlie Matter. But let him 
 not cenfure {z) another in wlmt he doth. He 
 that oblerveth a Day, obferveth it as the Lord's 
 Servant, in obedience to him : And he that 
 
 NOTES. 
 
 4 (a) By bimiljjt cMeth, v. 5. St. Taulicems to mean the Gentiles, who were lelsfcrnpu- 
 lous in the Ufe of indifferent things -, and by him thut eateth uot, the Jews, who made « 
 great diilindion of Meats and Brinks, and Days, and placed in them a great, and as they 
 thought, necelTary Part of the Worfliip of the true God. To the Gentiles the Apoflle 
 gives this Gaution, that they fhould not contemn the Jews, as weak narrow minded Men, 
 that laid lb much (Irofs on Matters of lo fmall moment, and thought Religion lo much con- 
 cerned in thole indiU'erent things. On the otiier fide, heexhotts the Jews not to judge tiiai 
 thole who negkilied the Jewifh Obfervances of Meats and Days, were flill Heathens, or 
 would loon apollatize to Heathenil'ni again: No, lays he ; God bas received them, and 
 they are of his family; and thou haft nothing to do to judge, whether they ars or will 
 continue of his Family, or iio ; that belongs only to him, tlie Mailer of the Family, to 
 judge, wl-.ether they fhall flay oi leave his Family, or no. But, iiotwjthiianding thy Ceai- 
 fure or hard Thougiits of them, they :ihall not fall oil' or apoftaijze ; for God js able to con- 
 tinue them in his Family, inliisGhurch, notwithltanding thou fufpedts from their free Ufe 
 of things indiU'erent, they incline too much, or approach too near to Gentilifm. 
 
 5 (v) The A]olhe having in the foregoing X'erle ufcd n^htiv it>*iran' elxtnv, for 
 judging any one to be or not to be another Man's Savant or Domeilick, he feems here 
 td continue the ul'e of the voi d n^'mw in the fame Signification, i. e. for judging a D^y to 
 be more peculiarly God'.s-. 
 
 (c) This may be concluded to be the Apoftle's Sei>l-e, becaufe the tfhing 'he is upon here, 
 is to keep them from cenfuring one another in the ufe of things indifferent.; jiarticularly 
 the Jews from judging the Gentiles in their Negled of ihe 3bfervance of Days or Meats. 
 This judging being what St. Riul princip.illy endeavoured liere to Teftrain, as being op- 
 pofite to the Liberty of the Golpe], which favoured a Negleft of thefe Rituals of the Law 
 which weie now antiijuated. See G^/. 4. 9 11. & 5- !> 2. 
 
 obfcrveth 
 
 6. 
 
128 
 
 Att.Cb.<,T. 
 Ntroris 3. 
 
 8. 
 
 10. 
 
 ROMANS, 
 
 rAKAFHKASE. TEXT. 
 
 obfeivetli it not, paiFes by that Obfervance as 
 the Lord's Servant in obedience alfo to the 
 Lord. He that eateth what another out of 
 Scruple torbcars, eateth it as tlie Lord's Ser- 
 vant : For he givetli God Thanks. And he 
 that out of Scruple fbrbeareth to eat, does it 
 alfo as the Lord's Servant : For he givethGod 
 Thanks even for that which he doeth, and 
 thinks he may not eat. For no one of us Chri- 
 llians liveth as it he were his own Man, per- 
 feftly at his own Difpofal : And no one (a) of 
 us dies fo. For wliether we live, our Life is 
 appropriated to the Lord ; or whether we die, 
 to him we die as his Servants. For whether 
 we live or die we are his, in his Family, his 
 Domeificks (h), appropriated to him. For to 
 this end Chrift died, and rofe, and lived again, 
 that he might be Lord and Proprietor of us fc") 
 both dead and living. What hart thou then 
 to do to judge thy Brother, who is none of thy 
 Servant, bur thy Equal ? Or how darelt thou 
 
 gnrdeth not the day, to 
 tiie Lord he doth not re- 
 paid it. He that eateth, 
 eiieth to tiie Lord, for he 
 giveth God thanks ; and 
 he that euieth not, to the 
 Lord he eatetli not, and 
 giveth God tlianks. 
 
 For none of us liveth 7 
 to himlelf, and no Man 
 dieih to hiiiifelf. 
 
 For whether we live^ 8 
 we live unto the Lord ; 
 and whether we die, we 
 die unto the Lord : whe- 
 tiier we live therefore, or 
 die, we are tiie Lords. 
 
 For to this end Chrift 9 
 both died, and rofe, and 
 revived, that he might 
 be Lord both of the dead 
 and living. 
 
 But why doft thou ic 
 judge thy brother ? or 
 
 NOTE S. 
 
 7 ^.7) isS'iU ihoul J, 1 fuppole, be taken here with the fame Limitation it hath in the 
 former part of the Verfe with the Pronoun ifiuv ; and fo ftiould here, as there, be rendered 
 in tnglifli, 110 one of us, and not, tio Man, St. Paul fpeaking liere only of Cluillians, this 
 lenfe of i^Hf the next Verfe feems to confirm. 
 
 8 (A) Thefe words, ve are the Lords, give an eafie Interpretation to thefe Phrafes of 
 eating and living. Sec. to the Lord : For they maketlieui plainly refer to what he had faid 
 at tl^e latter end of i'. J. For God hath received him \ figniiVing, that God had received all 
 ihofe who profels the Gofpel, and had given their Names up to Jefus Chrill, into his 
 Family, and had made tlieni his Domelticks. And therefore we fhould not judge or cen- 
 lure one another, for that every Chriflian was the Lord's Domellick, appiopri-ited to hin\ 
 as his menial Servant : And therefore all that he did in that State, was to be looked on as 
 done to the Lord, and not to be accounted for to any body elfe. 
 
 ■ 9 (t) Ki/f/iuni, niight le Lord ; mull be taken fo here as to make this agree with the 
 ibregomg Verfe. 1 nere it was we, i. e. we Chriflians, whether we live or die are the 
 Lord's Propriety : For the Lord died and role again, tliat we, whether living or dying, 
 ♦Tiould be his. 
 
 to 
 
ROMANS, 
 
 TEXr. TAKAPHKASE. 
 
 129 
 
 why doft thou fet at 
 nought thy brother ? for 
 we fhall all Hand before 
 the judgmeni-feat of 
 Chrin. 
 
 ^' For it is written, As I 
 live, faith the Lord, eve- 
 ry knee fliall bow to me, 
 and every tongue fhall 
 confefs to God. 
 
 II So then every one of 
 us fliall give account of 
 hinilelf to God. 
 
 I? Let us not therefore 
 judge one another any 
 more : but judge this ra- 
 ther, that jio mm put a 
 Humbling block, or an 
 occufion to fall in his 
 brothers way. 
 
 J4 I know, and am per- 
 fwadcd by the Lord ]e« 
 fus, that there is nothing 
 unclean of it lelf: but 
 to him that efieemcth a- 
 ny thing to be unclean, 
 to him it is uncle-ui. 
 
 I J But it tliy tiother be 
 grieved with tiiy meat, 
 now walkell thou not 
 charitably. Dehroy not 
 him with thy meat, for 
 whom Chrilldied. 
 
 16 Let not then your good 
 be evil fpoken of. 
 
 17 For the kingdom of 
 God is not meat and 
 drink, but righteoufnefs, 
 and peace, and joy in the 
 holy Ghoft. 
 
 to think contemptibly of him. For we fliall, 
 thou, and he, and all of us, be brought before 
 the Judgment-Seat of Chrift, and there we 
 fhall anfwer every one for himfelf to our Lord 
 and Mafter. For it is written, Js I Uve^ faith 1 1 . 
 the Lord, everj Kjiee /hail how to me, and, every 
 Tongue jhall confefs to God. So then every one ^ 2. 
 of us fliall give an account of himfelf to God. 
 Let us not therefore take upon us to judge one ^ ?• 
 another ; but rather come to this Judgment or 
 Determination of Mind, that no Man put (<al) 
 a Stumbling-block, or an occafion of falling in 
 his Brother's way. I know and am fully alTurcd *4' 
 by the Lord Jefus, that there is nothing un- 
 clean or unlawful to be eaten of it felf. But 
 to him that accounts any thing to be unclean, 
 to him it is unclean. But if thy Brother be ' 5* 
 grieved (e) with thy Meat, thy Carriage is 
 uncharitable to him. Dellroy not him with 
 thy Meat, for whom Chrift died. Let not ^^' 
 then your Liberty which is a Good (f) you en- 
 joy under the Gofpel, be evil fpoken of. For ^7- 
 the Privileges and Advantages of the Kingdom 
 of God, do not confilt in the Enjoyment of 
 greater Variety of Meats and Druiks, but in 
 Uprightnefs of Life, Peace of all Kinds, and 
 Joy in the Gifts and Benefits of the Holy Ghoft 
 
 NOTES, 
 
 IX (d) He had before reproved the Weak that cenfured the Strong in the ufe of their Li 
 berty. He comes now to relirain the Strong from offending their weak Brethren, by atooUcc 
 ufeof their Libetty,in not foibesiing the ufe of it where it might give Offence to the Weak. 
 
 J 5 (c) G)/nr</, does not hcie fignifie fimply, made forrowful for what thou doeft ; but 
 brought into Trouble and Difcomrolure, or receives an Hurt or Wound, as every one docs, 
 who by another's Example does what he fuppoles to L>c unlawful. This Senfe is coiifiimed 
 in the words, Dejtroy not him with thy McM . And alio by what he fays, i Cor. 8. 9—15. 
 in the like Cafe. 
 
 16 (f) See I Cor. 10. JO. 
 
 R under 
 
IQO 
 
 Ncicnis 3. 
 
 18. 
 
 19. 
 
 zo. 
 
 2J. 
 
 22. 
 
 RO M J NS. 
 
 PARAPHRASE. TEXT 
 
 35. 
 
 under the Gofpel. For he i!iat in thefc things 
 pays his Allegiance and ScM'vice to Jefus Chriit, 
 as a dutiful Sab)c:l oF his Kingdom, is accep- 
 table to God, and approved of Men. The 
 things therefore tliat we fet our Hearts upon 
 to purfue and promote, let them be fuch as 
 tend to Peace and Good-wdl, and the mutual 
 Edification of one another. Do not for a lit- 
 tle Meat dertroy a Man that is the Work {gj 
 of God, and no ordinary piece of Workman- 
 fhip. 'Tis true all fort of wholefom Food is 
 pure, and defileth not a Man's Confcience. 
 But yet it is evil to him who eateth any thing 
 fo as to offend his Brother. It is better to for- 
 bear Flelli, and Wine, and any thing, rather 
 than in the ufe of thy Liberty, in any indiffe- 
 rent things, to do that whereby thy Brother 
 ftumbleth, or is offended, or is made weak (/;). 
 Ihou art fully perfwaded of the Lawfulnefs of 
 eating the Meat which thou eateft : It is well 
 Happy is he that is not felf-condemned in the 
 thing that he praclifes. But have a care to keep 
 this Faith or Perfwafion to thy felf: Let it be 
 between God and thy own Confcience : Raife 
 no Difpute about it; neither make Oftentatiori 
 of it (ij by thy Practice before others. But he 
 that is in doubt, and balanceth (kjj is felf-con- 
 
 For lie that in ihcfe 18 
 tilings fejveili Chiill, is 
 acceptible to God, and 
 aj^yroved of men. 
 
 Let us tiiercfoie follow ^9 
 after the things which 
 make for j^eace, and 
 tilings wherKwiili or.c 
 may edifie another. 
 
 For meat deltioy not io 
 the work of God. All 
 things indeed are jure ^ 
 but it is evil for that man 
 who eateth with olience. 
 
 It is good neither toii 
 eat flefh, not to drink 
 wine, nor any thing 
 whereby thy brother lluni- 
 bleth, or is offended, or 
 is made weak. 
 
 Hail thou faith ? have zz 
 it to thy felf before God. 
 Hai'py is he that con- 
 demncth not himleif in 
 that thing which lie al- 
 loweth. 
 
 And he that doubteth. 15 
 is damned if he eat, be- 
 
 NOTES. 
 
 zo Cg) The Force of this Argument, fee Mat. 8. z J. The Life U more than Meat, 
 
 zi (ji) Offended and nude weak i i. e. drawn to the doing of any thing, of whofe La%v- 
 fuhiefs not being fully perlwaded, it becomes a Sin to him. 
 
 zz (i) Thefe two, (viz.) not dilputing about it, which he forbad, v. i. and not ufing 
 his Liberty before any one whom poffibly it may offend, may be fuppofed to be contained 
 in thefe words, Have it to thy felf . 
 
 Z5 (t) ^txKtiviyiiy&, tianllated here Jou^/e/Zi, \s, Rom. ^ zo. itzn^ntAftaggcred; and 
 iS theie oppofed to ic£i/!ur«t(tt«3» t» w'm, Jlreng in the Faith j or to wAw^fe; mShJ, fitUy fer- 
 [maded, as it follows in the next verfe. 
 
 demned, 
 
ROMANS. 
 
 131 
 
 3 
 
 TEXT. 
 
 caufe he eateth not of 
 faith : for whatfoever is 
 not of faith, is fin. 
 
 J We then that are 
 llrong, ought to bear the 
 infirmities of the weak, 
 and not to j)leafe our 
 felves. 
 
 2, Let every one of us 
 pleal'e his neighbour for 
 his good to edification. 
 
 ■y For even Ch rill plealed 
 not himfelf ; but as it is 
 written, The reproaches 
 of them tlaat reproached 
 thee, fell on me. 
 
 A For whatfoever things 
 were written aforetime, 
 were written for our 
 learning ; that we through 
 patience and comfort of 
 the fcriptures might have 
 hope. 
 
 ^ Now the God of pati- 
 ence and confolation, 
 grant you to be like min- 
 ded one towards another, 
 according toChrift Jefus: 
 
 5 That ye may with one 
 mind and one mouth 
 glorifie God ; even the 
 Father of our Lord Jefus 
 Chrill. 
 
 1 Wherefore receive ye 
 one another, as Chriil 
 
 PAKAPHKASE. 
 
 demned, if he eat ; becaufe he doth without a 
 full Perfwafion of the Lawfulnefs of it. For 
 whatever a Man doth, which he is not fully 
 perfwaded in his own Mind to be lawful, is 
 Sin. We then that are iirrong, ought to bear 
 the Infirmities of the weak, and not to indulge 
 our own Appetites or Inclinations, in fuch an 
 ufe of indifferent things as may offend the 
 weak. But let every one of us pleafe his Neigh- 
 bour, comply with his Infirmities for his Good, 
 and to Edification. For even Chrift our Lord 
 pleafed not himfelf : but as it is written, The 
 Reproaches of them that reproached thee are fallen 
 upon me. For whatfoever was heretofore writ- 
 ten, /. e. in the Old Teftament, was written 
 for our Learning, that we through Patience, 
 and the Comfort which the Scriptures give us, 
 might have Hope. Now God who is the Gi- 
 ver of Patience and Confolation, make you to 
 be at Unity one with another, according to the 
 Will of Chrift Jefus ; That you may with one 
 Mind and one Mouth glorify the God and Fa- 
 ther of our Lord Jefus Chrift. Wherefore ad- 
 mit and receive one another (/) into Fellow- 
 
 fhip 
 
 NOTES. 
 
 Naonis j. 
 
 7 (0 n^*A.*u;6«i'«3«, receive one another, cannot mean, receive one another into Church- 
 Communion ; For there is no appearance, that the convert Jews and Gentiles feparaied 
 Communion in Rome upon accounts of Differences about Meats and Drink,^, and Days. 
 We ihould have heard more of it from St.P.ii//, if there liad been two fepai^te Congrega- 
 tions, ;. e. two Churches of Chriliians in Rome divided aliout thefe hidillerent tilings. 
 Befides Direftions cannot be given to private Chriliians to receive one another in that 
 SentV. Tne rtceiving therefore liere, mull be underllood of receiving as a M.ui doili ano- 
 ther into his Company, Converle and Familiarity, i.e. He would have tlieiii, jews and 
 Gentile?, lay by ail Difljniftion, Coldnefs, and Rclervednefs in their Convcrlaiion out: with 
 another :, and as Domeilicks of the lame Family, live friendly and familiar, noiwithllan- 
 diiig their different Judgments about thole ritual Obfervances. Hence, v. 5. he exhorts 
 them to be united in Fricndfhiji one to another, that with one Heart and one Voice tliey 
 might conjointly glorify God, and receive one another with the fame good Will that Chrift 
 
 R 1 has 
 
1^2 
 
 ROMANS. 
 
 Kcroris 5. 
 
 FAKArUKASE. 
 
 fhip and Familiarity, without Sliinefs or Di- 
 ftance, upon occalioii of DifFerences about things 
 indifferent, even as Chrift received us Jews to 
 
 S. glorify (w<) God ('For (nj I muft tell you, ye 
 converted Romans^ that Chriit was lent to the 
 Jews, and imploy'd all his Mmiftry (oj on thofe 
 of the Circumcilion^ for his Truth in making 
 good his Promife made to the Fathers, /. e. 
 
 9^ yibraham, I/aac and Jacoh ; And received you 
 the Gentiles to glontie God for his Mercy to 
 you, as it is written ; For this Laufe I nnilco/ifefs 
 to thee among the Gentiles^ and fmg unto thy 
 
 10. Name. And again he faith, Rejojce je Gentiles 
 
 1 1 . rvith his People. And again, PraiJ'e the Lord all 
 ye Gentiles^ and laud him all ye Nations. And 
 
 1 2. again Ifiiah faith, There fljall be a Root of JelTe, 
 tnd he that /hall rife to reign over the GentileSy in 
 
 TEXT. 
 
 alfo received us, to the 
 jjlory of God. 
 
 Now 1 fay, that Jefus 8 
 Chrilt was a ininilier of 
 the circumcifioa for the 
 truth of God, to confirm 
 tiie promifes made unto 
 the fathers : 
 
 And that the Gentiles 9 
 might glorifie God for 
 his mercy ; as it is writ- 
 ten, i'or this caufe I will 
 confefs to thee among 
 th: Gentiles, and fmg un- 
 to thy name. 
 
 And again he faith, to 
 Rejoice ye Gentiles with 
 his people. 
 
 And again, Praife the 11 
 Lord all ye Gentiles, and 
 laud him all ye people. 
 
 And again Efaias faith, ij. 
 There fhall be a root of 
 Jeffe, and he that fliall 
 rife to reign ovei the 
 
 NOTES. 
 
 ms received us the Jews, iis fi^ctv th" 3t?, to the glorifying of God for his Truth, in 
 fulfilling the Promifcs he made to the Patriarchs, and received the Gentiles to glorify God 
 for his Mercy to them. So that we have reafon, both Jews and Gentiles, laying afide 
 thefe little Differences about things indifferent, to join together heartily in glorifying 
 God. 
 
 (wj '£'< /»'^«i' T? 9£», to the Glory of God ; i- e. to glorify God, by the fame Figure of 
 Speech that he ufes Ti'sjf 'I»t«, the Eiith of jefus, for, believing in Jefus, Rom.l. ii, 8c 
 26. The thing that St. Paul is exhorting them to here, is to the glorifying of God with 
 one accord j, as is evident from the immediately preceding words, v. 6. and that which 
 follows, I'. 9, 10, II. is to the fame purpofe : So that there is no room to doubt that his 
 meaniug in thefe words is this, (viz.') Chrilt received or took us believing Jews to him- 
 ielf, that we might magnify the Truth of God ; and took the Gentiles that believe to 
 himfelf, that they might magnify God's Mercy, This Hands eafy in the Conflruftion of 
 his Words, and Senfe of his Mind. 
 
 8 (n) {Nuiv 1 fay, that feftis Chrifi was a Minijler of the Circumcijion.) Thefe words are 
 plainly a Parentliehs, and ipokcn with fome Emphafis, to reilrain the Gentile Converts of 
 Some:, who, as it is plain from ch. 14. 3. were apt, iJuSxreifl*/, to fet at naught and def- 
 pife the converted Jews for llicking to their ritual Oblervances of Meats and Drinks, gfc. 
 
 (0) dttitsiviiv memfMf, a Minijler of., or to the Qrcumcifion. What it was that Chrill 
 minillred to the Jews, we may lee by the like Expreffion of St. Paul, ap^plied to himfelf, 
 V. \6. where he calls himfelf rt JIf/H;y?#r 9/ Jefus Chrifi to the Gentiles, minijlring the Gofgel 
 of God. 
 
 him 
 
ie MJ N ^. 
 
 TEXT. 
 
 Gentiles ^ in hiin fhall 
 the Gentiles trull. 
 I J Now the God of hope 
 fill you with all joy and 
 peace in believing, that 
 ye may abound in hope 
 through the power of the 
 holy GhoH. 
 
 PARAPHRASE. 
 
 him fhall the Gentiles trujl fpj. Now the God of 
 Hope fill you with all Joy and Peace in Helie- 
 ving, that ye may abound in Hope through the 
 Power of the Holy Ghoft (q). 
 
 NOTES. 
 
 133 
 
 A».Ch. 57. 
 Ncronis 3. 
 
 II (p) •£»' «ii/T« 'sScH 'ihitiiai, in him JbtiU the Gevt'tles trtijl, rather /w/e; not that there 
 is any material difference in the Signification of trvft and hope, but the better toe xprefs 
 and anfwerSt. Paufs way of writing, with whom it is familiar, when he hath been fpeak- 
 ing of any Vertue or Grace whereof God is the Author, to call God thereupon the God of 
 that Vertue or favour. An eminent Example whereof we have a few Verl'es backwards, 
 V. i}. HI'* </l/*, 7*< OTCftt^Bf j TTif. ^^Khi}\a( Tof yg^pav jfiv 'sAwl-'^ 'ijfafjttv, Jhnt rve throush 
 Patience and Comfort, rather Confolation, of the Scriptures might hai'e hope •■, and then fuD- 
 joins, JiBiK 7»( umwiyvif turnt ^I^K^iina!, Nov the Gni! of Patience and Confolation. 
 And fo here 't9m 'tA.»/J«o /i 9e<)/ ^tK-!iiS&, The Gentiles JhjtlUofe, now the God of hope. 
 
 ij Cj) The Gifts of the holy Ghoft bellowed upon the Gentiles,were a Foundation of hope 
 to them, that they were by believing, the Children or People of God as well as the 
 Jews. 
 
 SECT. XIV. 
 
 CHAP. XV. H-— 33. 
 CONTENTS. 
 
 IN the remaining part of this Chapter St. Paul makes a 
 kind and skilful Apology to them tor th.s tpiftle : Expreffesan 
 earneft Defire of coming to them : Touches upon the Reafons that 
 hitherto had hinder'd him: D^'fires their Praters for his Delive- 
 rance from the Jews in his Journey to '^erujal>-m, whither he was 
 poing ; and promifes that from thence he will make them a Yific 
 m his way to S^Ain. 
 
 very 
 
 As 
 
I 
 
 34 
 
 ROMANS. 
 
 .\eivis ^. 
 
 14. 
 
 t6. 
 
 17- 
 
 20. 
 
 A 
 
 TAKJPHKASE. 
 
 ■*•*■ 
 S to my own Thoughts concerning you 
 
 ni} Bfcthren, I am pcrfwaded that you 
 
 aifo as well as others, are full of Goodnefs, a- 
 bnunduig in all Knowledge, and able to inllruct 
 one another. Neverthelcfs, Brethren, I have 
 written to you in fome things pretty freely, as 
 your Remembrancer, whicli 1 have been in- 
 bolden'd to do, by the Commiflion which God 
 has been gracioully pleafed to bellow on me, 
 Whom he hath made to be the Minifter of Je- 
 fus Chrill to the Gentiles in the Gofpel of God, 
 in which holy Miniftration I officiate, that the 
 Gentiles may be made an acceptable Offering 
 (rj to God, fanclified by the pouring out of 
 the Holy Ghoft upon them. I have therefore 
 matter of glorying through Jefus Chrift, as to 
 thofe things that pertain (.>) to God. For I 
 fhail not venture to trouble you with any con- 
 cerning my lelf, but only what Chrift hath 
 wrought by me, for the bringing of the Gen- 
 tiles to Chriftianit}', both in ProfefTion and 
 Praclice, Through mighty Signs and Wonders, 
 by the Power of the Holy Ghoft, fo that from 
 jaY/yQ/fOT and the Neighbouring Countries, all 
 along quite to lUjrtcum^ I have effectually prea- 
 ched the Gofpel of Chrift, but fo as ftudioufly 
 to avoid the carrying of it to thofe Places where 
 it was already planted, and where the People 
 
 NOTES. 
 
 tExr. 
 
 And I my felf alfo am |^ 
 jierrwaded of you my bre- 
 thren, that ye alfo are 
 full of goodnefs, filled 
 with all knowledge, able 
 alfo to admonifh one a- 
 nother. 
 
 Neveithelefs, brethren, 15 
 I have written the more 
 boldly unto you, in fome 
 fort, as putting you in 
 mind, becaufe of the 
 grace that is given to me 
 of God. 
 
 That I ihould be the 16 
 niinifler of Jefus Chrift 
 to the Gentiles, mini- 
 Ilrjng the gofpel of God, 
 that the ofFeting up of 
 the Gentiles might be ac- 
 ceptable, being landlified 
 by the holy Ghofl. 
 
 I have therefore where- 1^ 
 of I may glory through 
 Jefus Chrift, in thofe 
 things which pertain to 
 God. 
 
 For I will not dare to 18 
 fpeak of any of thole 
 things which Chrift hath 
 not wrought by me, to 
 make the Gentiles obedi- 
 ent, by word and deed, 
 
 Through mighty figns jp 
 and wonders, by the pow- 
 er of the Spirit of God j 
 fo that from Jerufalem 
 and round about unto 11- 
 liricum I have fully prea- 
 ched the Gofpel of Chrift. 
 
 Yea, fo have I Hrived zo 
 
 16 (.) Oferin^. See 7/i. 66, 10. 
 
 17 (s) Ta T^Jf TO)', Thhigs that pertain to GoA. The fam« Phrafe we have Heh. y. x. 
 where it iignifies the things that were offered to God in the Temple-miniftration. St. 
 i\iul by way of Allulion Ipeaks of the Gentiles in tlie foregoing verfe, as an Offering to be 
 made to God ; and of hinifelf, as the Pried by whom the Sacrifice or Offering was to be 
 prepared and offered ; and tiien he here tells them, iliat he had matter of Glorying in this 
 Offering, j. e. that he had had Succefs in converting the Gentiles, and bringing them to 
 be a living, holy and acceptable Sacrifice to God; an account whereof he gives them in 
 The four following Verfes. 
 
 were 
 
ROMANS. 
 
 tEXr. PARAPHRASE 
 
 An.Ck.'^J. 
 
 Xermh 3. 
 
 to preach the gofpel, not 
 wliere Chrift was named, 
 kit I Ihould build upon 
 another mans foundation: 
 
 11 Bui as it is wriiton, I'o 
 •whom he was not I'pokcn 
 ot", they fliall fee : and 
 theytliar have not heard, 
 Ihall underiiand. 
 
 ii For wiiicii caufe alfo I 
 have been much hindred 
 fiom coming to you : 
 
 25 But now having no 
 more j'lace in ihefe parts, 
 and having a great dehte 
 thefe many years to come 
 unto you ; 
 
 -4 Whenfoever I take my 
 journey into Spain, I will 
 come to you : for I trull 
 to lee you in my journey, 
 and to be brought on my 
 way thitherward by you, 
 if firft 1 be fomewhat fil- 
 led with your company. 
 
 i5 But now I go unto Je- 
 rufalem to miniller unto 
 the faints. 
 
 i6 For it hath pleafed 
 them of Macedonia and 
 Achaia, to make a cer- 
 tain coiAribution for the 
 poor faints which ate at 
 Jetufalem. 
 
 17 It hath pleafed ilieni 
 verily, and their debters 
 they are. For if the 
 Gentiles iiave been made 
 partakers of their fpirir- 
 lual things, their duty is 
 alfo to miniller unto 
 them in carnal things. 
 
 i8 When therefore 1 have 
 performed this, and have 
 I'ealed to them this fruit, 
 I will come by you into 
 Spain. 
 
 were already Chriftians, lealt I ihould build 
 upon another Man's Foundation (/)• But as 
 it is written («), Ta whom he was not ffoken of 
 thej jhall fee : Arid, they that have not heard jh /til 
 underfland. This has often hinder'd me from 
 coming to you : But now having in thefe Parts 
 no Place, wliere Chrift hath not been heard of, 
 to preach the Gofpel in ; and having had for 
 thefe many Years a defire to come to you, I 
 will when I take my Journey to S^aw^ take 
 you in my way : For I hope then to fee you, 
 and to be bi-ought on my way thither-ward by 
 you, when I have for Ibme time enjoy'd your 
 Company, and pretty well fatisfy'd my longing 
 upon that account. But at prefent I am feting 
 out for Jerufalem^ going to minifter to the 
 Saints there. For it hath pleafed thofe of Ma- 
 cedoniA and Jchaiah, to make a Contribution for 
 the Poor among the Saints at Jerufalem. It hath 
 pleafed them to do fo, and they are indeed their 
 Debters. For if the Gentiles have been made 
 Partakers of their fpiritual things, they are 
 bound on their fide to minifter to them for the 
 Support of this temporal Life. When therefore 
 I have difpatch'd this Bufinefs ; and put this 
 Fruit of my Labours into their hands, I will 
 come to you in my way to Spai». And I knov/ 
 
 2U 
 
 22. 
 
 2J. 
 
 24. 
 
 25, 
 
 2(5. 
 
 27, 
 
 NOTE S, 
 
 lo (/) See I Cot. 3. lo. 
 zi («) Jfa. 52. 15. 
 
 i Cot, 10. \6, 
 
 tliat 
 
1 3^ 
 
 jbi.Ch.t^y. 
 
 Met mis 3. 
 
 "9- 
 
 ROMA N S. 
 
 PARAPHRASE. TEXT. 
 
 that when I come unto you, I fliall bring with 
 me to you full Satisfadion concerning the Blef- 
 fednefs which you receive by the Gol'pel (:i'>) of 
 
 ?o. Chrill. Now I befeech you, Bretliren, by our 
 Lord Jefus Chrili, and by the Love which 
 comes from the Spirit of God, to joyn with me 
 
 J I. in earned Prayers to God for me, That I may 
 be dehver'd kom the Unbehevers in Jadea ; 
 and that the Service I am doing the Saints there 
 
 52. may be acceptable to them. That if it be the 
 Will of God, I may come to you with Joy, 
 
 1 3. and may be refrefh'd together with you. Now 
 ,tJie God of Peace be with you all. Amen. 
 
 NOTES, 
 
 And I am fure that 19 
 when I come unto j^'ou, I 
 (hill come in the tulnefs 
 of the bklTiiig of the go- 
 l'pel of Clirilt. 
 
 Now I befeech you, 50 
 brethren, for the Lord 
 Jefui Chriils fake, and 
 tor the love of the Spirit, 
 tiiat ye drive together 
 with me in your pray- 
 ers to God forme; 
 
 That I may be deli- H 
 veted from them that 
 do not believe in Judea ; 
 and that my fervice which 
 I have for Jf-.tufaleui may 
 be accepted of the faints : 
 
 That I may come un- jz 
 to you with joy by the 
 will of God, and roay 
 with you be refrelhed. 
 
 Now the God of peace jj 
 be with you all. Amen. 
 
 19 (v>) He may be underftood to mean here, that he Ihould be able to fatisfie them, 
 that by the Gofpel the Forgiveiiefs of Sins was to be obtained. For that he Ihews , ch. 4. 
 6—g, And they had as much Title to it by the Gofpel as the Jews themfelves \ which 
 •vjjLS the thing he had been making out to them in tliis Epiflle, 
 
 SECT. 
 
ROMANS. 1^7 
 
 An.Ch.<,j. 
 Nerovis 5. 
 
 SECT. XV. 
 
 CHAP. XVI. 1 27. 
 
 CONTENTS. 
 
 THE foregoing Epiftle furnifhes us with Reafons to conclude, 
 that the Divifions and Offences that were in the Roman 
 Church were between the Jewifh and Gentile Converts, whilll the 
 one over-zealous for the Rituals of the Law, endeavour'd to im- 
 pofe Circumcifion and other Mofaical Rites, as necelTary to be ob- 
 ferved by all that profelTed Chrillianity : And the other, without 
 due regard to the Weaknefs of the Jews, fhew'd a too open Neg. 
 left of thofe their Obfervances, which were of fo great account 
 with them. St. Paul was fo fenfible how much the Churches of 
 Chrift fuffer'd on this occafion, and fo careful to prevent this which 
 was a Dilf urbance almolt every where fas may be feen in the Hi- 
 ftory of the Jcli, and colledled out of the Epiftles) that after he 
 had Hnifhed his Difcourfe to them, fwhich we may obferve fo- 
 lemnly clofed in the end of the foregoing Chapter^ he here in the 
 middle of his Salutations, cannot torbear to caution them againft 
 the Authors and Fomenters of thefe Divifions, and that very pathe- 
 tically, ver. 17—20. All the relt of this Chapter is fpent almoft 
 wholly in Salutations. Only the four lalt Vcrfes contains a Con- 
 clufion after St. PauPs manner. 
 
Jn.Ch.f,-!. 
 Seronis ■5. 
 
 138 ROMANS, 
 
 TAKATUKASE. 
 
 1. T Commend to yon Fl^ebeouv Siltcr, who is 
 ^ a Servant of the Church which is at Kjn- 
 
 2. cbrea(x), that you receive her for Chrlft fake, 
 as becomes Chriltians, and that you aflillj'j^ 
 her in whatever Buiinefs fhe has need of you, 
 for fhe has allilled many, and me in particular. 
 
 5. Salute PnfalU and Jqui/a, my Fellow-Labou- 
 
 4. rers in the Gofpel (Who have for my Life cx- 
 pofed their own to Danger, unto whom nor 
 only I give Thanks, but alfo all the Churches 
 
 5. of tlie Gentiles). Greet alfo the Church that 
 is in their Houfe. Salute my well-beloved 
 Epexetus, who is the Firft-fruits of Achaiah un- 
 
 6. to Chrill. Greet Marie, who took a gi-eat deal 
 
 7. of Pains for our fakes. Salute Andronicm and 
 Junix my Kinsfolk and Fellow-Prifoners, wlio 
 are of Note among the Apoftles, who alfo were 
 
 TExr. 
 
 I Commend unto you 
 Piiebe our Siiter, 
 wliich is a Servant of the 
 Church which is at Ceiv 
 chrej. 
 
 That ye receive lier in 
 the Lord, as becoiiieth 
 I'aiiKs, and that ye aflifl 
 her in whatfoever bufi- 
 nefs Ihe hath need of you : 
 for (he hath been a Tuc- 
 courer of many, and of 
 n»y felf alfo. 
 
 Greet Pril'cilla and A- 
 quila iny helpers in 
 Chrift Jefus : 
 
 (Who have for my life 
 laid down their own 
 necks : unto whom not 
 only 1 give thanks, but 
 alfo all the Churches of 
 the Gentiki) 
 
 Likewife greet the 
 church that is in their 
 houle. Salute my well 
 beloved Ejicnetus, who 
 is the firft fruits of A- 
 chaia unto Chrift. 
 
 Greet Mary, wlio be- 
 flowed much labour on 
 us. 
 
 Salute Andronicus and 
 Tunia my kinfmeu and my 
 rellow-prjfoners, who are 
 of note among the apo- 
 flies, who alio were in 
 Cfarifl before me. 
 
 NOTES, 
 
 I (x) Kenchrea was the Port to Corinth. 
 
 I (>) n^nt'or, Succour, feems here to fignifie Hoftefs, not in a common Inn ; for there 
 was no fuch thing as our Inns in that Country ; but one whofe Houfe was the place of 
 Lodging and Entertainment .of thofe who were received by the Church as their Guells, and 
 thele fhe took care of. And to that vgffdm may be very well applied. But whether 
 St. Paul was induced to make ul'e of it liere as fomewhat correfponding to ©fejiriiTi, 
 ■which he uled in her behalf jufl before in this Veife, I leave to thofe wlio nicely obferve 
 St. Paul's Stil«. 
 
 Chriftiani, 
 
ROMANS. 
 
 TEXT. FAKAFHK.ASE. 
 
 II 
 
 I^ 
 
 n 
 
 8 Greet Amplias my be- 
 loved in the Lord. 
 
 9 Salute Urban our hel- 
 per in Chrift, and Stachys 
 my beloved. 
 
 jQ Salute Apclles appro- 
 ved in Chrift. Salute 
 them which are of Ari- 
 llobulus houfhold. 
 
 Salute Herodian my 
 kinfman. Greet them 
 that be of the houihold of 
 Narclflus, which are in 
 the Lord. 
 
 Salute Tryphena and 
 Tryphofa, who labour 
 in the Lord. Salute the 
 beloved Perfis, which la- 
 boured much in the Lord. 
 Salute Rufus chol'en in 
 the Lord, and his mother 
 and mine. 
 
 14 Salute Afyncritus , 
 Phlegon, Hermas, Patro- 
 bas, Hermes, and the 
 brethren which are with 
 them. 
 
 I J Salute Philologus and 
 Julia, Nereus and his fi- 
 ller, and Olynipas, and 
 all the faints which are 
 with them. 
 
 l(, Salute one another with 
 an holy kifsj the chur- 
 ches of Chrifl faluteyou. 
 Now I beleech you, 
 brethren, mark them 
 •which caufe divifions and 
 offences, contrary to the 
 dodlrine which ye have 
 learned; and avoid them. 
 
 '8 For they that are fuch, 
 ferve not our Lord Jel'us 
 Chriil, but their own 
 belly ; and by good words 
 
 NOTES. 
 
 18 {i) Such as tViefe we have a Defcription of, Tit. i. 10, 11. 
 
 S a 
 
 17 
 
 Chriftians before me. Greet Jm^Um my Be- 
 loved in the Lord. Salute Vrl^a?ie our Helper 
 in Chrift, and Stachys my Beloved. Salute J- 
 felles approved in Chrift. Salute thofe who are 
 of the Houfehold of Arifiobuln-s. Salute Herodi' 
 on my Kmfman. Salute all thofe of the 
 Houfehold of Narcifcm., who have im braced 
 the Gofpel. Salute Tryphena and Tryphofa^ 
 who take Pains in the Gofpel. Salute the 
 Beloved Perjis, who laboured much in the 
 Lord. Salute Ruf/i^ , chofen or felefted 
 to be a Difciple of the Lord ; and his Mo- 
 ther and mine. Salute Jjyncrum^ PhUego»y 
 Hermasy Vxtrohm^ Hermes^ and the Brethren 
 who are with them. Salute Philologus^ and 
 'JtiltAy Nereus and his Sifter, and all the Saints 
 who are with them. Salute one another with 
 an holy Kifs. The Churches of Chrift falute 
 you. 
 
 Now I befeech you, Brethren, mark thofe 
 who caufe Divifions and Offences contrary to 
 the Dodlrine which you have learned, and a- 
 void them. For they ferve (z,) not our Lord 
 Jefus Chrift, but their own Bellies, and by 
 good Words and fair Speeches, infinuating 
 themfelves, deceive well-meaning fimple Men. 
 
 139 
 
 thermits -i,. 
 
 s. 
 
 10. 
 
 ir. 
 
 12. 
 
 14. 
 
 M- 
 
 16. 
 
 18. 
 
 Your 
 
i^o 
 
 
 19. 
 
 20. 
 
 21, 
 
 22. 
 
 24. 
 
 ROMANS. 
 
 PARAPHRASE, TEXT. 
 
 Your Coiiverfion and ready Compliance with 
 the Dodfine of the Golpcl, when it was 
 brought to you, ib known in the World (<«), 
 and generally talked ot : I am glad for vour 
 lakes that you Co forwardly obeyed the Go- 
 fpel. But give me leave to advile you to be 
 wife and cautious in preferving your felves 
 fleady in what is Wife and good (i'J ; but im- 
 ploy no Thought or Skill how to circumvent 
 or mjure another : Be in this regard very plain 
 and fimple. For God ("cj who is the Giver and 
 Lover of Peace will foon rid (^) you of thefe 
 Mmiflers of Satan, the Difturbers of your 
 Peace, who make Divifions amongll you. The 
 Grace of our Lord Jefus Chrill: be with you. 
 Amen. 
 
 Timothy tny Work- fellow, and Lucius y and 
 "Jafon, and Sofipater my Kinfmen falute you. 
 I Tertius who wrote this Epillle, falute you in 
 the Lord. Gaius mine Holt, and of the whole 
 Church, faluteth you. Eraflus the Chamber- 
 lain of the City faluteth you ; and Quartus a 
 Brother. The Grace of our Lord Jefus Chrift 
 be with you all. Amen. 
 
 and fjir fpeeches, deceive 
 ihc hearts of the fimple. 
 
 For yout obedience is 19 
 coiiicibrcwd unto all men. 
 1 am glad therefore 011 
 your beiialf : bdt yet 
 1 would nave you wile 
 uiiio tnat wnich is good ; 
 and fujiple concerning e- 
 vil. 
 
 And the God of peace zo 
 (hall bruife fatan under 
 your feet ftiortly. The 
 Grace of our Lord Jefus 
 Chrill be with you. A- 
 men. 
 
 Timotheus my work- zi 
 follow, and Lucius, and 
 Jal'on, and Sofipater, my 
 kinfmen falute^ you. 
 
 I Tertius, who wrote ix 
 this epifUe, falute you in 
 the Lord. 
 
 Gaius mine hofl, and 2} 
 of the whole church, fa- 
 luteth you. Erallus the 
 clianiberlain of the city 
 faluteth you, and Quartus 
 a brother. 
 
 The grace of our Lord 14 
 Jefus Chrifl be with you 
 all. Amen. 
 
 NOTES. 
 
 19 (a) See ch. 1.8. 
 
 {b) A Direction much like this you have, i Cor. 14. 20. & Efh. 4. r J— ij. 
 
 20 (c) So thofe who made Divifions in the Church of Corinth axe called, 2 Cor. 
 II. 15. 
 
 (d) shall bruife Satan , J. e. (hall break the Force and Attempts of Satan upon your 
 Peace by thefe his Inftruineuts, who would engage you in Quarrels and Difcords. 
 
 Now 
 
ROMuiNS. 141 
 
 TEXT. PJKAPHRASE. f'-'^- 
 
 Now to h.m that is of Now to him that IS able to fettle and clk- 2^ 
 
 lower to liubhlh you ac- iir-i • . n ,, - , J' 
 
 coidingiomy goi^ei,and bliiii you 111 an Adherence to my fej Golpel, 
 
 the irc:u.i,ing ot jefus and to that which I deUver concernin-i jcuis 
 
 r?:S.i"of t'1.y..e;; <^hnll in my Preachmg, conformaI>lc to the 
 
 which was kept lecret Revclation ot the (r; Myftery which lay unex- 
 
 fince the world began, plam'd in the (pj {eculat times ■ But now is 26, 
 
 i6 But now IS made ina- f , , {^^ x\r ■ ■ .' » -r. i 
 
 nifeii, and by the fcrip- laiQ Open, and Dy the W ntmgs ot the Prophets 
 
 tures of the prophets ac- made 
 
 coidiiig to the command- 
 
 NOTES. 
 
 25 (c) My Go/pel. St. P.ii// cannot be fuppofed to haveufed fuch an ExprefTion as this, 
 unlefs he knew that what he jueach'd had fomething in it that diilinguifhed it from what 
 was preached by otheis; which was j Liinly the Myftery, as he every where calls it, of 
 God's purpofe of taking in the Gentiles to be his People under the Mefllah, and that with- 
 out fubjefting them to Circumcilion, or the Law of Mofes. This js that which he calls 
 here li Kifvy/xn 'UrS Xf'fJ, '''« peaching of fefus Chrift ; For without this, he did not 
 think that Cluilt was preached to the Gentiles as he ought to be : And therefore in feveral 
 places of his EpilUe to the Galatians, he calls it, the Truth, and, the Truth of the Hofpel ; 
 and ufes the like Expreflions to the Ephelians and Coloffiaiis. Tliis is that Myliery which 
 he is fo much concern'd, that the Ephefians fhould underilaiid and Itick firm to, 
 which was revealed to him according to that Gofpel, whereof he was made the Minifier ; 
 as may be feen at large in that Epiitle, particularly (7;. 3. 6, 7. The fame thing he declares to 
 the Cololfians, in his Epiltle to them, particularly c/a i. 27 — 29. & 11. 6—8. For that 
 he in a peculiar manner preached this Doctrine, lo as none of the other Apollles did, may 
 
 be feen Ms 11. 18 25- -^^^ I5- <^, 7- For though the other Apollles and Elders of 
 
 the Church at Jerufalem had determin'd, that the Gentiles fhould only keep ihemfelves 
 from things offered to Idols, and from Blood, and from flrangled, and from Fornication : 
 
 Yet it is plain enough from what they fay, JHs ii. 20 24. That they taught not ; nay, 
 
 probably did not think what St. Paul openly declares to the Ephefians, th.it the Law of 
 ^o/« was abolifhed by the Death of Chrift, Eph. 11. 15. Which if St. Pf/t-i and St. J,imes 
 had been as clear in, as was St. P.iul, St. Peter would not have incurr'd his reproof, as he 
 did by his Carriage, mentioned GjI.z. 12. But in all this maybe feen the Wifdom and 
 Goodnefs of God to both Jews and Gentiles. See Note, Eph. 2. i;. 
 
 (f) That the j^/y/Zfc^y he here fpeaks of, is the calling of the Gentiles, maybe feen iiv 
 the following words; which is that which in many of his Epililes he calls /vlv/?f;j. See 
 Eph. I. 9; & i-,l 9- Col. I. 25 27. 
 
 (^) JfOVois aiaivioK, in the fentlnr Times, ^ or in the Times unj.er the Law. Why the 
 Times under the Law were called p^gjVo* («'««Wo/, we may find a reafon in their juLilies, 
 which were atam, SticuLi, or Ages, by which all the Time under the Law was meafured; 
 And lo y^pw aiav/o/ is ufcd 2 Tim. i. 9. Til~ i. 2. Andfo aia'-ts a.xe put for the Times of 
 the Law,or the Jubilies,LKfec.i.'o. J\'i 5.21. i Cor.i.y. Sc 10.2. Eph.^.cf. Col. 1.26. Hel'.^.i6. 
 And lo God is called the Rock jp'c'l iJ oLHove-iv, of Jges, If.i. 26. 4. in the fame Senfe that 
 he is called the Rock oflfmet, If*. 30.29. i.e. the Strength and Support of the Jewiih State : 
 For 'tis of the Jews the Prophet here Ipeaks. So ExoJ. 21.6. CJJiyV Wirlv cuata., fig- 
 nifies not as we tranllate it for ever, but to the Jubily ; which will appear if we coinpara 
 
 La'- 25. 59 41. and Exod. 21. 2. See Burthogg's Cbr'ijlir.nity a Rti/ealct Myjlery, p. 17, 18. 
 
 Now ihat the Times of the Law were the Times fpoken of lieie by St. P.ml, I'cenis jilain 
 
 t'roiu 
 
14-2 
 
 ROMANS, 
 
 TARAPHKASE. TEXT. 
 
 made known (according to the Commandment p,^«^" ,^!Mp''f.„l\"'!^'", 
 of the Evedarting God) to the Gentiles of all 
 Nations, for the bringing them in to the Obe- 
 dience of the Law of Faith. To the only 
 wife God be Glory, through Jefus Chrift, for 
 ever. Amen. 
 
 NOTE S. 
 
 God, made known to all 
 nations for the obedience 
 of faith) 
 
 To God only wife, be IJ 
 glory throiigh Jefus Chrift 
 for ever. Amen. 
 
 from that which he declares to have continued a Myftery during all thofe times ; to 
 wit, God's jiurpofe of taking in the Gentiles to be his People under the MelTiah : For 
 this could not be f.iid to be a Myllery at any other time, but during the time that the Jews 
 were the peculiar People of God, leparated to him from among the Nations of the Earth. 
 Before that time there was no fuch Name or Notion of Diilindtion as Geutiles. Before 
 the Days of Ahyah.wi, Ifaac and Jacob, the calling of the Ifraelites to be God's peculiar Peo- 
 ple, was as much a Mylleiy, as the calling of others out of other Nations was a Myflery 
 afterwards. All that St. Rml inlifts on here, and in all the places where he mentions this 
 Myftery, is to (hew, that though God has declared this liis Purpofe to the Jews, by the 
 Prediitionsof his Prophets amongft them, yet it lay concealed from their Knowledge, 'twas.i 
 Myflery to them.they uiiderllood no fuch thing; there was not any where the leafl Sufpicion or 
 Thouglit of it, till the Meluah being come, it was openly declared by St. Paul to the Jews 
 and Gentiles, and made out by the Writings of tloe Prophets, which were now underHood. 
 
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 but as alio the moll remarkable Dilterences 
 of Antient and Prelent Geography, may be 
 quickly difcerned by a bare Infpedtion or 
 comparing of Correlpondent Maps ; which 
 fecms to be the molt Natural and eafie Me- 
 thod to lead young Siudents. 
 
 Together with a Geographical Treatife, 
 particularly adapted to the Ufe and Delign 
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 Student of C7j)7/?'j C/>;/irZ', Oxon, Svo. 
 
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 Synopfis. Scriptore 'I"ho. Smith, D. D. 
 
PARAPHRASE 
 
 AND 
 
 NOTES 
 
 O N T H E 
 
 Epiftle of St. Paul 
 
 TO THE 
 
 EPHESIANS 
 
 LONDON, 
 
 Printed for Aivnfham and John Churchill, at 
 the Black Swan in Fater-nofter-Row, 1 707. 
 
THE 
 
 Epiftle of St. Paul 
 
 T O T H E 
 
 EPHESIANS. 
 
 SYNOPSIS. 
 
 OU R Saviour had fo openly and exprefly declared to his 
 Difciples the Deftruftion of the Temple, that they could 
 by no means doubt of it, nor of this Confequence of it, 
 viz. that the e^n, Culloms or Rites of the Mofaical 
 Law, as they are called, J^s 6. 14. 8f 21.21. were to ceafe with 
 it. And this St. Stephen^ by what is laid to his charge, J^s 6. i^y 
 14. feems to have taught. And upon this Ground it might very 
 well be that the Apoftles and Church of Jerujalcm required no more 
 of the Convert Gentiles, than the Obfervance of fuch things as were 
 fufRcient to fatlsfic the Jews that they were not ftiU Heathens and 
 Idolaters. But as for tlie rcll of the Mofaical Rites, they required 
 not the Convert Gentiles (to whom the Mofaical Law was not 
 given) to obferve them. This being a very natural and obvious 
 Confequence, which they could not but fee, that if by the Deftru- 
 Qion of the Temple and WorOiip of the Jews thofe Rites were fpee- 
 dily to be taken away, they were not Obfcrvances ncceifary to the 
 People of God, and of perpetual Obligation. Thus tar it is plain 
 
 A 2 the 
 
EVHESIJNS. 
 
 the Other Apoftles were inftrufted and fatisfied of the Freedom of 
 the Gentile-Converts from complying with the Ritual Law. But 
 whether it was revealed to tliem with the lam:: Clearnefs as it was 
 to St. P/iuly that the Jews too as well as tiie Gentiles, who were 
 converted to the Chriftian Faith, were difcharged from their for- 
 mer Obligation to the Ritual Law of Mojes, and freed from thofe 
 Obfervances, may be doubted : Becaufe as we fee they had not at 
 all inft:ru£led their Converts of the Circumcifion, of their being fet 
 at liberty from that Yoke, which it is very likely they fhould not 
 have forborn to have done, if they had been convinced of it tliem- 
 felves. For in all that Difcourfe concerning this Quell ion, Jc7s 1 5. 
 1—21. there is not one Syllable faid of the Jews being difcli^rged, 
 by Faith in the MeiTiah, trom the Obfervance of any of the Mo- 
 faical Rites. Nor docs it appear that the Apoftles of the Circumci- 
 fion ever taught their Difciples, or fuggefted to them any fuch 
 thing, which one can fcarce imagin they could have negleaed, if 
 it had been revealed to them, and fo given them in charge. It is 
 certain their Converts had never been taught any fuch thing. For 
 St. jT/iw^ei himfelf acquaints us, Jcfs 21. 20. that the ma/ij thoufands 
 that helieved, were all zealous of the Law, And what his own Opinion 
 of thofe Rites were, may be feen "ver. 24. where he calls keeping 
 this part of the Law walking orderly : and lie is concerned to have 
 St. Faul thought a ftrid Obferver thereof. All which could not 
 have been, if it had been revealed to him as pofitively and exprefly 
 as it was to St. Paul^ That all Believers in the Mefliah, Jews as 
 well as Gentiles, were abfolved from the Law of Mojes^ and were 
 under no Obligation to obferve thofe Ceremonies any longer, they 
 being now no longer neceffary to the People of God in this his new 
 Kingdom ereded under the Mefliah, nor indeed was it necelfary 
 that this particular Point fhould have been from the beginning re- 
 vealed to the other Apoftles, who were fufficiently inltrucled for 
 their Miflion, and the Converfion of their Brethren the Jewb, by 
 the holy Ghoft's bringing to their Minds (as was promifed) all that 
 our Saviour had faid unto them in his Life-time here amongft them, 
 in the true Senfe of it. But the fending them to the Jews with this 
 Meltage, that the Law was abolifhed, was to crois the very De- 
 fign of lending them ; it was to befpeak an Avcriion to their Do- 
 ftrine; and to ftop the Ears of the Jews, and turn their Hearts 
 from them. But St. Paul receiving his whole Knowledge of the 
 Gofpel immediately from Heaven by Revelation, feems to have this 
 
 par- 
 
EPHESIANS. 5 
 
 particular Inftruftion added, to fit him for the Miffion he was cho- 
 fen to, and make him an effeftual MelTenger of the Gofpel, by 
 furnifhing him prefently with this neceffary Truth concerning the 
 CelTation of the Law, the Knowledge whereof could not but come 
 in time to the other Apoftles, when it fhould be feafonable. Whe- 
 ther this be not fo, I leave it to be confidered. 
 
 Thisatlealt is certaui, that St. P4«/ alone, more than all the reft 
 of the Apoftles, was taken notice of to have preached that the co- 
 ming of Chnft put an end to the Law, and that in the Kingdom of 
 God erefted under the Meffiah, the Obfervation of the Law was 
 neither required, nor availed ought, Faith in Chrift was the only 
 Condition of Admittance both for Jew and Gentile, all who be- 
 lieved being now equally the People of God, whether circumcifed 
 or uncircumcifed. This was that which the Jews, zealous of the 
 Law, which they took to be the irrevocable unalterable Charter of 
 the People of God, and the ftanding Rule of his Kingdom, could by 
 no means bear. And therefore provoked by this Report of St. Pauly 
 the Jews, both Converts as well as others, looked upon him as a 
 dangerous Innovator, and an Enemy to the true Religion, and as 
 fuch feized on him in the Temple, Mis 2 1 . upon occafion whereof 
 it was that he was a Prifoner at Rome when he writ this Epiftle, 
 where he feems to be concerned, left now he that was the Apoftle 
 of the Gentiles, from whom alone the Doftrine of their Exemption 
 from the Law had its Rife and Support, was in Bonds upon that ve- 
 ry account, it might give an Opportunity to thofe Judaizing Pro- 
 feflbrs of Chriftianity, who contended that the Gentiles, ualefs 
 they were circumcifed after the manner oi Mojes^ could not be fa- 
 ved, to unfettle the Minds, and fhakc the Faithof thofe whom he 
 had converted. This being the Controverfie from whence roio the 
 great Trouble and Danger that in the time of our Apoftle difturb'd 
 the Churches coUedled from among the Gentiles. That which chief- 
 ly difquieted the Minds, and fhook the Faith of thofe who fr-^m 
 Heathenifm were converted to Chriltianity, was tins Dodnne, 
 that except the Converts from Paganifm were circumcUed, and 
 thereby fubjefted thenifelves to the Law and the Jewilb Rites, they 
 could have no Benefit by the Gofpel, as may be feen all througli ciie 
 A£ls, and in almolt all St. Pa.u\ Epiftles. Wherefore when iie 
 heard that the Ephejtans ftood firm in die Faith, whereby he means 
 their Confidence of their Title to the Privileges and Benefits ol the 
 Gofpel, without Submiffion to the Law (For the introducing tiie 
 
 legal 
 
ETHESI ANS. 
 
 legal Obfervances into the Kingdom of the MeflTiah, he declared to 
 be a Subverfion of the Gofpel, and contrary to the great and glori- 
 ous Defign of that Kingdom) He thanks God for them, and fetting 
 forth the gracious and glorious Defign of God towards them, prays 
 that they may be enlightned, fo as to be able to fee the mighty 
 things done for them, and the immenfe Advantages they receive 
 by it. In all which he difplays the glorious State of that King- 
 dom, not in the ordinary way of Argumentation and formal Rea- 
 foning, which had no place in an Epiftle writ as this is, all as it 
 were in a Rapture, and in a Stile far above the plain Didailical way, 
 he pretends not to teach them any thing, but couches all that he 
 would drop into their Minds in Thankfgivmgs and Prayers, which 
 atibrduig a greater Liberty and Flight to his Thoughts, he gives 
 Utterance to them in noble and fublime Expreffions, fuitable to 
 the unfearchable Wifdomand Goodnefs of God, fhewn to the World 
 in the Work of Redemption. This tho perhaps at firll fight it 
 may render his meaning a little obfcure, and his Expreffions the 
 harder to be underftood, yet by the AiTilfance of the two follow- 
 ing Epiftles, which were both writ whilft he was in the fame Cir- 
 cumlfances, upon the fame Occafion, and to the fame Purpofe, the 
 Senfe and Doclrineof the Apofi;le here may be fo clearly feen, and 
 fo perfectly comprehended, that there can be hardly any doubt left 
 about it to any one who will examin them diligeiuly, and carefully 
 compare tiiem together. The Epiltle to the Coloffims feems to be 
 writ the very fame time, in the fame run and warmth of Thoughts, 
 fo that the very fame Expreffions yet frefh in his Mind, are repeat- 
 ed in many Places ; the Form, Phrafe, Matter and all the Parts 
 quite through of thefe two Epiftles, do fo perfectly correfpond, 
 that one cannot be miitaken in thinking one of them very tit to 
 give light to the other. And that to the Fl}ilippta»s, writ alfo by 
 St. Paul during his Bonds at Rome, when attentively looked into, 
 will be found to have the fame Aim with the other two ; fo that in 
 thefe three Epillles taken together, one may fee the great Defign ol 
 the Gofpel laid down as far furpalTing the Law, both in Glory, 
 Greatnefs, Comprehenfion, Grace and bounty, and therefore they 
 were Oppofers, not Promoters of the true Doctrine of the Gofpel, 
 and the Kingdom of God under the MelTiah, wlio would confine it 
 to the narrow and beggarly Elements of this World, as St. Paul 
 calls the politive Ordinances of the Mofaical Inltitution. To con- 
 firm the Gentile Churches, whom he had converted, in this Faith 
 
 which 
 
ETHESIANS. 7 
 
 which he had inftriifted them in ; and keep them from fubmitting 
 to the Mofaicai Rites in the Kingdom of Chrill, by giving them a 
 nobler and more glorious View of tlie Gofpel, is the Defign of this 
 and the two following Epiftles. For the better underftanding thefe 
 Epiftles, it might be worth while to fhew their Harmony all 
 through, but this Synopfis is not a place for it, the following Para- 
 phrafe and Notes will give an Opportunity to point out feveral 
 Faflages wherein their Agreement will appear. 
 
 The latter end of this Epiftle, according to St. PauPs ufual Me- 
 thod, contains praftical Directions and Exhortations. 
 
 He that defires to intorm himfelf in what is left upon Record in 
 Sacred Scripture, concerning the Church of the Ephefians, wliich 
 was the MetropoUs of Jfiay ftridly fo called, may read the 1 gth 
 and 20th of the J^s. 
 
 SECT. I. 
 
 CHAP. I. I, a. 
 
 CONTENTS. 
 
 ''I'^Hefe two Verfes contam St. PauPs Infcription or IntroduflionCh. i. 
 ^ of this Epiftle, what there is in it remarkable for its DifFe- '-orv 
 rence from what is to be found in his other Epillies, we Ihall take 
 notice of in the Notes. 
 
 TEXT. PARAPHRASE 
 
 I pAui ^" ^P^'^ ^^ J^" T^Jul an Apoftle of Jefus Chrift, by the de- i 
 afGod!to the faints whkil X blared Will and fpecial Appointment of 
 are at Epljcfus, and to the God to the ProfelTors of the Golpel (rf), who 
 
 NOTES. 
 
 I (a) ToK dyiatf, Tho rightly tranflated Saints, yet it does not mean any other tlian a 
 national Sanftification, fuch as the Jews had by being feparated from th ■ Gentiles, and ap- 
 propriated to God as his petuliar People, no: that every one that was of the holy Nation of 
 the Jews heretofore, or of the holy Church of Chrift, under the Golpel, were Saints in that 
 Scnfe that the word is ufually taken now among Chriftians, vi^. fuch Pctfons as were every 
 one of them actually in a ftate of Salvation. 
 
 are 
 
8 EPHESIANS. 
 
 Ch. 1 . 
 
 «-^^v, PAKAPHKASE, TEXT. 
 
 ai-e in Ephefus^ Converts who ftand firm in the faithful inChriftjefus : 
 
 2 Faith (0 of Chrift Jefus : Favour and Peace be ^f^'t,^: ^^^v t ' 
 
 to you trom God our Father, and the Lord Jefus ther, and from the Lord 
 
 Chrift. Jef"^ Chiift. 
 
 NOTES. 
 
 (b) rtims, Faithful. We have obferved above that this Epiftle, and that of the CcUoffitns, 
 have all through a very great Refemblance ; their Lineaments do fo correfpond, that I think 
 they maybe 1 win-Epiftles, conceived and brought forth together, fo that the very Exprefli- 
 -ons of the one occur'd fre(b in St. Piul\ Memory, and were made ufe of in the other. There 
 being fent by the lame M.t'Stnge.t Tychicus, is a farther Probability chat they were writ at the 
 fame time, ri/si/; therefore being found in the Introduftion of both Epiftles, and no one 
 other of St. Piul% there is juft reafon to think that it was a Term fuiied to the prefent No- 
 tion he had of thofe he was writing to, with reference to the Kulinefs he was writing about. 
 I tai<e it therefore, that by fmhfulin Cbnji Jefus, he means here fuch as flood firm to Jefus 
 Chrift, v;hich he did not count them todo, who made Circumcifion neceffaty to Salvation, and 
 an Oblervance of Jewifh Rites a requilite part of the Chriflian Rclij;ion. This is plain from 
 hij exprefs words. Gal. <j 1,2. Stand faft therefore in xbc Libiny wherewith Cbrifi hath made us 
 free, and be not inangled again with the Tote of Bonitge. Behold I Paul fay unto you, that if ye be 
 (ircumcifed, Chrifl jhatl profityou nothing, &c. And thofe that contended for Submiflion to the 
 Law, he calls Ferverters of the Cofpel of Cbrifi, Gal. 1.7- And more to the fame purpofe may 
 be feen in that Epiftle: We (hall have an occafion to confirm this Interpretation of the word 
 mt?i{, faithful, here, when we come to confiderthe Import of the word w'fw, Faith, vet, 15. 
 They that would ha ve(j and, not exegetial here, but uled only to joyn under the Title of 
 faithful in Chrift Jefus, the Converts in ^fia, I (hall defire befides the Col- 1. 2 to read ailb 
 I Cor. 2. I. and thereby judge in what Senle they are to underftand, jfnd to the fmbfulin 
 Chrift Jefus here. 
 
 SECT. 
 
EPHESIJNS. 9 
 
 Ch. I. 
 
 SECT. II. 
 
 CHAP. I. 3 — 14. 
 
 CONTENTS. 
 
 IN this Seftion St. PauI thanks God for his Grace and Bounty to 
 the Gentiles, wherein he fo fets forth both God's gracious Pur- 
 pofe of bringing the Gentiles into his Kiiigdom under the Mefliah, 
 and his actual bellowing on them Bleihngs of ail kinds in Jefus 
 Chrift, for a compleat re-eftating them in that his heavenly King- 
 dom, that there could be nothing flronger fuggelled to make the 
 Efhefians and other Gentile-Converts not to think any more of the 
 Law, and tiiat much more inferior Kingdom of his, eftablifhed up- 
 on the Mofaical Inftitution, and adapted to a little Canton of the 
 Earth, and a fmall Tribe of Men, as now neceiTary to be retained 
 under this more fpirirual Inftitution, and celeftial Kingdom ereded 
 under Jefus Chrift, intended to comprehend Men of all Nations, 
 and extend it felf to the utmoft Bounds of the Earth for the greater 
 Honour ot God, or as St. Pml fpeaks, to the Praife of the Glory of 
 God. 
 
 TEXT. PAKAFHRASE 
 
 ' B^lt FaU,c;'^of ^ou? O Leffed and magnified be the God and Fa- ^ 
 u,id jefus Chrift, who JLJ '^''"-^ ot our Lord Jefus Chrnl, who has 
 hath biefled us «ith all in and by Jefus Chrift (0, furniflied us (d) Gen- 
 
 fpiritual bkllings m hea- ..-i • i ii r ,- ,/< rr i r 
 
 veniy places in Chrift : t^'^^ With all forts ot Bicflings that may fit US 
 to be Partakers of his heavenly Kingdom, with- 
 out need ot any AfTiftance from the Law, Ac- 
 
 NOTES. 
 
 ? (c) '£v x«'s"<?, ■/« Chrifl ; I take to be put here cmphaticallv, and to fignifie the fame 
 v.khfilktkal!i>i al], v. 23. which is movt fully explain'il, Lvl. 3. y htrc there is rc'nher Creek vor 
 fixo, Cir.umcifion nor Vvcircumcijion, Birb^i'nn, Scjthian, Border i-rce, but Chili is all, ai:d in 
 mO. 
 
 (d) Vs. The right iinderftanding of this Seflicii, and indeed of this whole Epiflle, depends 
 very muthonunderftdP.din^ a-iight who ai< more cfpecially comprehended umter the Terms, 
 Vs and frc, from v. 3, to 12. For it muft ligiiifie either, 1. St. fj;;/ himfclf rerronailvj but 
 that the vifible Tenour of the Difcourfe at firft liglit plainly defirnys : lididcs il iiiits not Sr. 
 
EPHESIANS. 
 
 NOTES. 
 
 raid's Modefty to attribute To much in particular to hiinrelf, as is fpokeof VsunA Iff in this 
 Sectionj or if we could thinlt he wnuld give himfelf that Liberty, yet v. 1 2. overturns it all ; 
 ioT tifi£( Tit9-^iffi.vuins, U^'s aho fir/} trufl-'i in Chrifl, can by no means be adniitted to Ijc 
 fpoken by St. P^ii/ perfonally of himrtlf. Add to this, that in this very Chapter, no farther 
 off than V. 15. St. Paul fpeakiog of himfelf, fays, I, in the Singular Number; and fo he does 
 chap.2. V 7, 8. Or, 
 
 z. It muft fignifie Believers in general ; but that ^O'^KwtKims join'd to it will not admit, for 
 w.', the firft Believers, cannot fignine we all, that are Believers, but reftrains the Perfons to fomfi 
 fort of Men that then began to believe, /. e. the Gentiles .- And then the next Words, v. ij, 
 have an eafy and natural Conneftion ; We other Gentiles who firft believed in Chrift, in 
 uhom alfo ye Gentiles, alfo of Ephcfus, after ye heard, believed. Or, 
 
 3. It muft fignifie the Convert Jews. But would it not be fomcwhat prepofterous for St. 
 Tiul lb much to magnify God's Goodnefs and Bounty to the Jews in particular, in an Epiftle 
 writ to a Church of converted Gentiles; wherein he addreffes himfelf to the Gentiles, io 
 Contradiftinftion to the Jews, and tells them they were to be made Co-partners with them 
 in the Kingdom of the Meffiah, which was opened to them by abolilhing of the Law of Mofes, 
 
 intimated plainly in this very Seftion, v. 7 10. Wherein he magnifies the Riches of the 
 
 Favour of God, to the Perfons he is Ipealiing of under the Denomination TJj, in gathering a- 
 gain all things, i. e. Men of all forts, under Chrift the Head ; which could not mean the Jews 
 alone : But of this he fpeaks more openly afterwards. Farther, tVe here, and iVe, ch. 2. 5. 
 muft be the fame, and denote the fame Perfons ; but the Wi, ch. 2. 3. can neither be St. Paul 
 alone, nor Believers in general, nor Jewilh Converts in particular, as the obvious Senfe of the 
 place demonftrates : For neither St. Pttul can be called we lU, nor is it true that all the Convert- 
 Jews hid. their Converfation amovg the Gentiles, as our Bible renders the Greek ; which it otherwife 
 to be underftood, is more direilly againft fignifying the Jews. Thefe therefore being exclu- 
 ded from being meant by -we and tis here, who can remain to be fignifj''d thereby but the Con- 
 vert Gentiles in general ? That St. Paul, who was the Apoftle of the Gentile;, did oken in an 
 obliging manner join himfelf with the Gentile Converts under the Terms lis and We, as if 
 he had been one of them, there are fo many Inftances, that it cannot feera ftrange that he 
 ftiould do fo in this Seftion, Rom. 5. t 11. where it is plain all along under the Term 
 
 Us, he fpeaks of the Gentile Converts. And many other Paffages might be brought out of 
 this Epiftle to evince it. Ch. i- 11. he faith, We have obtained an Inheritance. Thofe ffe, 
 'tis plain, ch. 3.^. were Gentiles. %ocb. 2. 5. when J^f, i. e. Converts of the Gentiles, were 
 dead in Sins ; For I do not remember that the Jews are any where faid by St. Piul to be dead 
 in Sins ; that is one of the diftinguilhing Charaflers of the Gentiles : And there we fee in 
 the fame Verfe we is changed into ye : And fo v. 6, & 7. having fpoke of the Gentiles in 
 the firft Perfon us, in the beginning of the next Verfe 'tis changed \ntoye, i. e. ^f Ephelians, 
 a part of thofe Gentiles, To this I (hall add one place more oat of the parallel Epiftle to the 
 Cttlojfuns^ ch. 1. 12, 13. where he ufe>, ifieti, us, forthe Convert Gentiles, changing theye in 
 the loth Verfe to us in the i2th ; the matter of giving Thanks being the fame all along from 
 •y. 3. where it begins, and is repeated here again, v. 12. i.e. The removing of the Gentiles 
 out of the Kingdom of the D. vil and/Darknefs, into the Kingdom of his beloved Son : or as 
 heexprcffes it, Eph. 1.6. Wherein he hath made us accepted in the Beloved. And in the fame 
 Senfe he ufes wVac, us. Col 2. 14.. For thofe that the Hand-writing of Ordinances was againft 
 and contrary to, were the Gentiles, as he declares, Eph, 1. 1^,\<,. who were kept off from 
 coming to be the People of God by thofe Ordinances, which were that wherein the Enmity 
 between the Jews and Gentiles confifted, and was kept up; which therefore Chrift abolilhed, 
 to make v/ay for their Union into one Body under Chrift their Head. Other Paffages ten- 
 ding to the clearing of this, we fliall have occafion to take notice of as tliey occur in the Sequel 
 of this Epiftle 
 
 cording 
 
EPHESIANS. 
 
 TEXT. PARAPHRASE. 
 
 II 
 
 Ch. i; 
 
 4 According as he hath 
 chofen us in him before 
 the foundation of the 
 world, that we fhould be 
 holy, and without blame 
 before him in love: 
 
 5 Having predeftinated 
 us unto the adoption of 
 
 cording as he chofe us Gentiles upon Chrift's 
 Account alone (e)^ before the Law was, even 
 before the Foundation of the World, to be hi« 
 People ff) under Jefus the Mefliah, and to live 
 unblameable Lives (g) before him in all Love 
 and Affeftion (A) to all the Saints or Believers, 
 of what Nation foever ; Having predetermined 
 to take us Gentiles by Jefus Chrift (/), to be 
 
 NOTES. 
 
 4 (e) 'Evavjii, in him, i. e. Chrift: In the former Verfe it is tuAo^xwef Bf/aj iv ti«^ Ik- 
 hvyhit -TTfivixaVKM tr X,f^^* '^"^f 'J^tKi^A-n nfjidi( if di/xw. AD which together make up 
 this Senfe ; " As it was in confideration of Chrift alone, that God heretofore, before the 
 " Foundation of the World, defigned us Gentiles to be his People ; fo now the Mefliah is come, 
 ♦' all theBleflings and Benefits we are to receive in his heavenly Kingdom, are laid up in him, 
 « and to be had only by our Faith and Dependance on him, without any refpeft to the Law, 
 " or any other Confideration. 
 
 {f) "Ayaiy Snims, in St. rauV% Epiftles is' known to (ignify Chriftians, i. e. fuch as made 
 Profeflion of the Gofpel, for thofe were now the People of God. 
 
 (g) See Col. I. 22. this Verfe explained, where comparing it with the immediate preceding 
 Words, V. 21. one may find a farther reafon to take hj here to fignify the Gentile Converts, 
 the fame thing being applied there folely to the Gentile Converts of Colofs. 
 
 (h) j^ffeBion to all the Saints. That this is the meaning may be fecn, v. 15. where to their 
 true Faith in Chrift, which he was rejoic'd with, he join'd, riv a'ydvtiv rh «t oafTB^Ts' etyiv;. 
 Lave mm all the Sams. The very lame things which he takes notice of in the Coloflians in 
 the very fame words, Col. i. 4. Why Love is fo often mentioned in this Epiftle, as ch. 3. 17- 
 
 &4. 2, 15, 16. & 5. 2 & 6. 33. we may find a reafon, ch. 2. 11 22. wherein there is 
 
 an Account given of the Enmity between the Jews and Gentiles which Chrift had taken away 
 the Caufe of ; and therefore the cealing of it was one great mark of Mens being right in the 
 Faith, and df their having true and worthy Notions of Chrift, who had broke down the Wall 
 of Partition, nnd open'd theKnijidom ot Heaven toall equally who believed in him, without a- 
 ny the leaft Diftindion of Nation, Blood Profeflion, or Religion thar they were of before, 
 all that being now done away, and iuperctded by the I>rince of Peace, Jefus Chrift the Righte- 
 ous, to make way for a more enlarged and glorious Kingdom folely by Faith in him, which 
 now made the cnly Diftinftion ''mongMcn ; lb that all who agreed in that, were thereby all 
 brought to the fame level, to be all Brethren and Fellow-Members in Chrift, and the People or 
 Sons of God, as he fays in rhe next Verfe. 
 
 5 (0 'Twas not by the Obftrvances of the Law, but by Faith alone in Jefus Chrift, that 
 God predetermined to take the Gentiles in^ o the State of Sonfhip or Adoption. This was ano- 
 ther Particular for which St. Paul bIcflesGcd in the name of the Gentiles; the Confideration 
 whereof was fit to raife the Ephefians Thoughts above the Law, and keep them firm in Adhe- 
 rence to the Liberty of the Gofpel. 
 
 B 2 
 
 lli.s 
 
 IS 
 
12 EPHESIJNS. 
 
 TAKAfUKASE. TEXT. 
 
 Ch. I. 
 
 children by Jefus Chrift 
 to liiinfiilf, according to 
 the good pleafurc ot his 
 will, 
 
 To the praife of the 
 glory of his grace, where- 
 in he hath made us accep- 
 ted in the beloved : 
 
 In whom we have re- 
 demption through his 
 blood, the forgivenefs of 
 fins according to the riches 
 of his grice ; 
 
 his Sons (k) and People according to the good 
 Pleafure of his Will (/), To the end that the 
 Gentiles too might praife him for his Grace and 
 Mercy to them, and all Mankind magniiie his 
 Glory for his abundant Goodnefs to them, by 
 receiving them freely into the Kingdom of the 
 Meffiah, to be his People again in a State of 
 Peace with him (w), barely tor the fake of him 
 that is his Beloved (») : In whom ive (o) have 
 Redemption by his Blood, viz,, the Forgivc- 
 nefs of Tranfgreffions, according to the Great- 
 
 NOTES. 
 
 (k) '^/eSwia, Adoption or Sonfhip belong'd only to the Jews before the coming of the 
 Mefliah, Kpm. 9. 4. For after the Nations of the Earth had revolted from God their Lord and 
 - Maker, and became Servants and Worfhipers of the Devil, God abandoned them to the Vaf- 
 falage they had chofen, and owned none of them for his but the Ifraelites, whom he had a- 
 dopted to be his Children and People. See Sxod- 4. 22. fer. 21.9. Lide i. "j^. Wliich Adop- 
 tion is expreffed to Mraham in thefe words, Gen. 17. 7. I tviO be a God to thee, and to thy Seed 
 after thee, and to the Ifraelites. Exod. 7. 7. / rviU take you to me for a People, and I reill be your 
 Cod ; and fo Lev. 26. 12. Imill malk amongfi you, and be your God, and ye fhill be my Peoph: 
 And fo we fee that thofe whom, Exod. 4. he calls his Son, he calls in feveral other Places his 
 People, as ftanding both when fpoken Nationally for one and the fame thing. 
 
 (0 Accerdingtv the good Vleafure oj his Will\ fpoken here in the fame Senfe with what is faid, 
 K$m. 9. 18, 23, 24. God under the Law toak the Nation of ifrael to be his People, without a- 
 ny Merit in them ; and fo 'tis of his meet good Pleafure that he even then purpofed to enlarge 
 his Kingdom under the Gofpel, by admitting all, that of all the Nations whjtfoever would 
 come in and fubmit themfelvcs, not to the Law of Mofes, but to the Rule and Dominion of 
 his Son jefus Chrift ; and this, as he fays in the next words, for the Praife of the Glory of 
 his Grace- 
 
 6 (»i) Sttch. 2. 12 14. A^s 15. 14. 
 
 in) I do not think that any thing of greater force can be imagined to raife the Minds of 
 the Ephefians above the Jewifh Rituals, and keep them fteddy in the Freedom of the Gofpel, 
 than what St. Paul fays here, vi^. That God before the Foundation of the World freely de« 
 termined within himfelf to admit the Gentiles into his Kingdom to be his People, for the 
 Manifeftation of his free Grace all the World over, that all Nations might glorify him ; and 
 this for the fake of his Son Jefus Chrift, who was his Beloved, and fo was chiefly regarded in 
 all this ; and therefore 'twas to miftake or pervert the End of the Gofpel, and dsbafe this 
 glorious Difpenfation, to make it fubfervient to the Jewilh Ritual, or to fuppoic that tnc Law 
 ofMo/fi wastofupport, or to be (upported by the Kingdom of the Melfiah, which was to be 
 of a larger Extent, and fettled upon another Foundation, whereof the Mofaical Inftitution was 
 -but a narrow, faint and typical Reprelentation. 
 
 7 (0) We, does as plainly here ttand for the Ocntile Converts, as 'tis manifeft it does ia 
 Ihe parallel place, CoU i. i;,t4. 
 
 nefs 
 
EPHESIANS. 
 
 TEXT. PARAPHR/ISE. 
 
 8 Wherein he hatli a- 
 bountkd toward us in all 
 wifdora and prudence, 
 g Having made known 
 unto us the inyftery of 
 his will according to his 
 good pleasure, which he 
 hath purpofed in himfelf : 
 
 ,Q Thai in the difpenlati- 
 on of the fulnefs of times 
 he might gather together 
 in one all things in Clirift, 
 both which are in heaven, 
 and which are on earth, 
 even in him : 
 
 f 1 In whom alfo we have 
 
 nefs of his Grace and Favour, Which he has o- 
 verflowed in towards us, in beltowing on us 
 Co full a Knowledge and Comprehenfion of the 
 Extent and Defigu of the Gofpel (p) , and Pru- 
 dence to comply with it, as becomes you (5-) ; 
 In that he hath made known to you the good 
 Pleafure of his Will and Purpofc, which was a 
 (r) Myftery that he had purpofed in himiclf (:f), 
 Until the Coming of the due time of that Dif- 
 penfation wherein he had predetermined to re- 
 duce all things again both in Heaven and Earth 
 under one Head CO in Chrift ; In whom we 
 
 became 
 NOTES. 
 
 8 (f) That by •«'»> gofia, St. Paul means a Comprehenfion of the revealed Will of God in 
 the Gofpel, more particularly the Myflery of God's Purpofe of caHing the Gentile;, and nja- 
 king out of them a People and Inheritance to himfelf in his Kingdom under the Meffiah, may 
 be perceived by reading and comparing ch. i. 8. Col. i. 9, 10, 28. & 2. 2, 3. Which Verfes 
 read with Attention to the Context, plainly (hew what St. Paul means here. 
 
 (q) That this is the meaning ot this Vcrfe, I refi;r iny Reader to Col. i. 9, 10. 
 
 9 (r) I cannot think that God's Purpofe of calUng the Gentiks, fo often term'd a Myftery, 
 and fo emphatically dedar'd to be concealed from Ages, and particularly revealed to himfelfj 
 as we find in this Epiftle, where it is fo called by St. Paul 5 times, and 4-tinies in that to the 
 ColejJiMs, is by Chance, or without fome particular Rcafon. The Queftion was, wheth-r the 
 converted Gentiles (hould hearken to the Jews, who would peii wade them it was neceffary 
 for them to fubmit to Circumcilion and the Law, or to St. Paul, who had taught them other- 
 wife. Now there could be nothing of more Force to deftroy the Authority ot the J;ws in the 
 Cafe, than the fhewing them that the Jews knew nothing of the Matter, that it was a per- 
 feft Myftery- to them, concealed from their l-Lnowledge, and made manifeft in God's good 
 time, at the coming of the MefiTiah, and moft particularly dilcovered to St. Paul by immediate 
 Revelation, to be communicated by him to the Gentiles, who therefore had reafon to 
 ftick firm to this great Truth, and not to be led away from the Gofpel which he had taught 
 them. 
 
 (s) Seech. 3- 9. 
 
 10 (t) ^Amu<f:t.Kajb(m^t, properly fignifies to recapitulate or recolleft, and put together 
 the Heads of a Difcourfe. But lince that cannot poflibly be the Meaning of tliis Word here, 
 we muft fearch for the Meaning which St. Paul gives it here in the Dottrinc of tlie Gofpel, and 
 not in the Propriety of the Greek. 
 
 1. 'Tis plain in bacred Scripture, that Chrift at iiril had the Rule and Supremacy .over all, 
 and was Heailover all. See CoL 1. 15— 17. ffeb. 1.8. 
 
 2. There are alfo manifeft Indications in Scripture, that a principal Angel, with great 
 Numbersof Ang'ls his Followers joining with him, revolted from thisJiin^dom of God, and 
 ftanoing out in Rebellion, ereited to tiiemfclvesa Kingdom of their own, in Oppofltion to the 
 Kingdom of God, Luke 10. 17 — 10. and had all the Heathen World Vaflals and Sabjefls of 
 
 that their Kinu,dom, Luke 4. 5 —8. Mat- 12. 26 3c. Join i2. 31. &. 14. 30. & 16. 11. 
 
 Eph. 6. 12. Col. I. 13- ^»». 1. 18. Ms 26. 18, 6it. 
 
 3. That 
 
 13 
 
 Gh. I. 
 
 10 
 
 ir 
 
14 EPHESIJNS. 
 
 Ch. 1. 
 
 ^'^'^^^ NOTES. 
 
 3. That Chrift recovered this Kingdom, and was re-inftated in the Supremacy and Head- 
 ftiip, in tfie Fulnefs of Time (when he came to deftroy rhe Kingdom of Daritncfs, as St. Paul 
 calls it here 3 at his Death and Rcfurrcftion: Hence, juft before his SutFering, he fays, John 
 12- 31. NoTo it the 'fuigmeyjt of ihi> Werii ; nompaU the rri>:ce of ibis U^orld. be ctfl out. From 
 whence may be feen the Force of Chrift's Argument, Mat. 12.2S. If I eafl out Devils by the 
 Spirit of God, then the Kjngiom of Cod is come upon jou : For the Jews acknowledged that the 
 Spiric of God, which had been withdrawn from them, was not to be given out again till the 
 coming of the Melfiah, under whom the Kingdom of God was to be erefted. See zita Luke 
 10. 18, 19. 
 
 4. What was the State of his Power and Dominion from the Defeftion of the Angels, and 
 Petting up the Kingdom of Darknefs, till his b.-ing re-inftated in the Fiilnefs of Time, there 
 is little revealed in Sacred Scripture, as not fo much pertaining to the Recovery of M^n from 
 their Apoftacy, and re-inftatiiig tlieni in the Kingdom of God- 'Tis true God gather'd to 
 Jiimfelf a People, and fet up a Kingdom here on Earth, which he maintain'd in the little Na- 
 tion of the Jews till thefetting up the Kingdom of his Son, .AUt i. 3.&2. 56. which was to 
 take place as God's only Kingdom here on Earth for the future. At the Head of this, which 
 is called the Church, lie fets Jefus Chrift his Son; but that is not all, but he having by his 
 Death and Relurret^ion conquer'd Satan, ^ohn 12. 13. & 16. 11. Col. 2. 15. Neb. 2. 14. 
 Epkef 4. 8. has all Power given him in Heaven and Earth, and is made the Head over all 
 things for the Church, \_Mat. 28. 18. & 11. 27. fokn 3. 35.85: 3r. 3. Ephef. 1. 20- .-22. 
 
 Heb, \.2 — 4. & 2. 9. I Cor. 15.25, 27. Phil.l.'i 11. Col. 2. \o. iJeb. 10.12,13. 
 
 Ails2. 23. &V.31. In both which places it (hould be tranflated, to the right hand of God.'] 
 Which re-inftating him again in tlie fupream Power, and reftoring him, after the Conquelt 
 of the Devil, to that conipleat Headfhip which he had over all things, being now revealed 
 under the Gofpel, as may be feen in the Texts here quoted, and in other places. I leave to 
 the Reader to judge, whether St. Paul might not probably have an Eye to that in this Verfe, 
 and in his ufe of the word dvctKtipaKaudmda/. But to fearch throughly into this Matter 
 (which I have not in my rmall reading found any where fuliiciently taken notice of) would re- 
 quire a Treatiie. 
 
 It may fuffice at prefent, to take notice that this Exaltation of his is expreffed, Phil. 2. 9, 
 
 10. by all things in Heaven and Earth bowing the Knee at his Name ; which we may lee far- 
 ther explain'd, Kev. 5. 13. Which Acknowledgment of his Honour and Power, was that per- 
 haps which the proud Angel that fell, refuting, thereupon rebelled. 
 
 If our Tranflators have render'd the lenfe of «'c*«ep«A,ai«iimcaB/ right, h^ g'ther together in- 
 to one, it Will give Countenance to thofe who are indin'd to underftand by tW>;^i /« //e4w», 
 and things on Edrth, the Jewifh and Gentile World : For of them St. fohn plainly lays, ^Im 
 
 11. 52. That Jifus fimiM die, not for the t^ttion of the ^ervs only, but that atfo nvityi}* h( ec, he 
 Jhould gather together in one the Children of God that were fcaitered abroad, i.e. the Geni lies thjc 
 were to believe, and were by Faith to become the Children of God ; whereof Chrift himlllf 
 fpeaks thus, John 10. 16. Other Sheep I have which are not of this Fold, them alCo I mu]} bring, 
 and they jhall hear my Voice, and there jhall be otie Fold, and one Shepherd. This is the gathering 
 together into one that our Saviour ("peaks of, and is that whn.h very well (bits with the Apo- 
 fVle's Defign here, where he I'ay^ in exprefs words, that Chrift makes tb *'j!/f onipa ti/, makes 
 both Jews and Gentiles one, hfhef. 2. 14. Now that St. Paul fhould ufe Hfaven antl Earth 
 for Jews and Gentiles, will not be thought fo very ftrange, if we confidcr that Djni-I Kim- 
 felf exprefTes the Nation of the Jews by the Name of heaven, Dan. 8- 10 Nor does he want 
 an Example of it in our Saviour himfelf, who, Luke 21. 26. by Powers of Heave^r, plainly 
 iignifies the great Men of the Jewiih Nation : Nor is this the only place in this Epiftle of St. 
 Paul to the Epbcjiuns, which will bear this Interpretation of fJexvemnA Earth, he who (h^ili read 
 the fifteen Firft Verfes of ch. 3. and carefully weigh the Expreflions, and obferve the drift of 
 the Apoftle ia them, will not tind that he does manifeft Violence to St. PauVs lenfe, it he un- 
 derftands bytij Family in Heaven and Earth, v. 15. the unite.l Body of Chriftians, made up of 
 Jews and Gentiles, living ftill proraifcuoufly among thofe two forts of People, who continued 
 
 in 
 
EPHESIANS. 15 
 
 Ch. I. 
 TEXT. PARAPHRASE «>-v^ 
 
 obtained an inheritance, became his Pofleflion (u), and the Lot of his 
 
 A^fto'tL '"p'Se'Tf Inheritance, being predetermined thereunto ac- 
 
 him wiio worketh ail cording to the Purpolc of him who never fails 
 
 hi!"owniii1f''°""'"''°'' to bring to pafs what he hath purpofed within 
 
 12 Tiiat we 'fhouid be to himfelf (ip) : That we of the Gcntiles who firll 12 
 
 SoStruftedtc'S: ^'^^^"S^ ^^''^ entertain'd Hoper^c;, might 
 
 NOTES. 
 
 in their Unbelief, However this Interpretation I am not pofitive in, but offer it as matter of 
 Enquiry, to fuch who thinic an impartial fearch into the true Meaning of the Sacred Scripture 
 the belt Imployment of all the time they have. 
 
 II (m) So the Greek word iuMfd^iuiv will fignify, if taken, as I think it may, in the Paflive 
 Voice, t. e. we Gentiles who were formerly in the Pofleflion of the Devil, are now by Chrift 
 brought into the Kingdom, Dominion and Pofleflion of God again. This fenfe feems very v;ell to 
 agree with the Defign of the place, vi^. That the Gentile World had now in Chrift a way open'd 
 for their returninginto the Poffelfion of God under their proper Head Jelus Chrift. To which 
 fuits the words that follow, that me who frfl amongft the Gentiles entertain'd Terms of Recon- 
 ciliation by Chrift, might be to the Pnife of his Glory, i- e. fo that we of the Gentiles who firfl 
 believed, did, as it were, open a new Scene of Praife and Glory to God, by being reftored to 
 be his People, and become again a part of his PoffelTion ; a thing not before underftood nor 
 
 look'd for. See ABs 1 1. iS. & i.;. 3, 14 19. The Ayioftle's Delign here being to fatisfy 
 
 the Ephefians, that the Gentiles were, by Faith in Chrift, reftor'd to all the Privileges of 
 the People of God, as far forth as the Jews themfelves. See cfc. 2. 11 ^22. particu- 
 larly!). 19. tMMfa^atv, it may, I humbly conceive, do no Violence to the place, to fuggeft 
 this fenfe, -we became the InheritMce, inftead of ve have obtained an Inheritance ; that being the 
 way wherein Gotl fpeaksof his People the Ifraelites, of whom he fays, Deut. 32. 9. The Lord's 
 Portio'J is hi! People, farob is the Lot of his Inheritance- See alfo Deut. i^. 20. i l^jngs 8. <; i. and 
 Other places. And the Inheritance which the Gentiles were to obtain, was to be obtain'd, we 
 fee. Col. I. 12, 13, by their being tranflated out of the Kingdom of Satan into the Kingdom of 
 Chrift : So that take it either way, that rve have obtained an Inheritance, or we are become bis 
 People and Inheritance ; it in efFeft amounts to the fame thing, and fo I leave it to the Reader. 
 
 (wj i. e. God had purpofed even before the taking the ifraelites to be his People, to 
 take in the Gentiles by Faith in Chrift to be his People again : and what he purpofes he will 
 do without asking the Counfel or Confent of any one, and therefore you may be fure of this 
 your Inheritance, whether the Jews confent to it or no. 
 
 12 (a-) 'Twas a part of the Charaifer of the Gentiles, to be without Hope ; fee ch. 2. 12.^ 
 But when they received the Golpel of Jtfus Chnfi:, thenthfy ceafed to be Aliens from the 
 Commonwealti) of Ifrael, and became the People of Gol , and had Hope as well as the Jews ; 
 or as St. Paul expreffes it in the Nime of the converted Ro;njns, Rom. <;,. 2. IVe rejoice in hope 
 of the Glory of God. This is another Evilence that n^iis we, here itinds for the Gentile-Con- 
 verts. That the Jews were not without Hope, or without God in th World, appears from 
 that very Text, Epb. 2. 12. where the Gentiles are fet apart under a Jifcriminating Defcrip- 
 tion properly belonging to tliem, the Sacred Scripture no where fpi-aks of ihi Hebrew Nati- 
 on that People of God, as without God, or without Hope, the contrary appears e .ery where. 
 Seei^oM. 2. 17. & 12. A8s -24. 15. & 1^.6,1. s*^' 28. 20. And therefore the Apoftle mi^ht 
 well fay that thofe of the Gentiles who firft entertain'd Hopes in Chrift, were to the Praije of 
 the Glory of God. All Mankind having thereby now a new and greater Subjsft of praifing and 
 glorifying God for this great and unlpeakable Grace and Goodnefs to them, ot wliich before 
 they had no Knowledge, no Thought, no Expeftation, 
 
 bring 
 
i6 EPHESIJNS. 
 
 Ch. I. 
 
 .^^^ PARAPHRASE. TEXT, 
 
 12 brUig Praife and Glory to God. And ye Ephe- in^whom ye airotruft- ij 
 
 fu»s are alfo in Jelus Chrilt become God's Peo- t:7t^ [?u^V;^Srpd 
 
 pie and Inheritance , 'J j, having heard the Word ot your fau arion: in 
 
 of Truth, the good Tidings of your Salvation, SLTctV'wcrJ'Vcaic'd 
 
 and having believed in him, have been fealed m:h that holy Spiric of 
 
 14 by the Holy Ghoft ; Which was promiled, and P''";',''^' . ^ 
 
 is'the Pledge and Evidence of being tiie People ou^dt iun'^ ""'iuhl '* 
 
 of God (^), Ills Inheritance given out f 4; for redemption of the purcha- 
 
 the Redemption (Z*) of the purehafed PoiTelli- 
 
 on 
 
 NOTES. 
 
 13 0) 'Ev « ij K'M«fi Teems in the Tennr and Scheme of the Words to refer to if • 6»t^«. 
 f.il3ii;usc, vir. II. St. Piiu' making a Parallel here between thofe of the Gntilrs that firft 
 believed, and the Ephefians, tells them^ that as thofe who heard and received the Gofpel be- 
 fore them, became the People of God, ^c to the Prail'e and Gloiy of his Name, lo they the 
 Ephefians by believing became the People of God, ^c. to the Praife and Giory of his Name, 
 only this V^erfe there is an EUiplis ot iKKi/i(d^Ti. 
 
 14 (^) The Holy Ghoft was neither promifed or given to the Heathen, who were Apo- 
 ftates from God, and Enemies but only to the People of God, and therefore the Convert E- 
 phelians having received it, might be affured thereby that they were now the People of God, 
 ana relt fatisfied in this Pledge of it. 
 
 («) The giving out of the Holy Ghoft, and the Gift of Miracles, was the great means 
 whereby the Gentiles were brought to receive the Gofpel, and 'x-comethe People of God. 
 
 (b) iftdeiiiption in Sacied Scripture lignifies not always ftriftly paying a Ranlbm tor a Slave 
 •delivered from Bondage, but Deliverance from a flaviftiEftate into Liberty : So God declares 
 to the Children of JfraH in I^gypt^ Exod. 6. 6. I will redeem jou. mth ijhetched out Arm. What 
 is meanr by it is clear from die former part of the ^'erfe, in thcfe words, / win hrwgyou out 
 from uTidir thi Burden of the J-gjptiavs, and I roil} ridyou out of their Bondage. And in the next 
 Verfe he adds, A>id I rvill tAeyou to me for my People, and I -will be toyou i God : The very Cafe 
 here. As God m the place cited promifed to deliver his People out of Boniiage under the 
 ViorAredeem, fo Deut.j.i. he telletb them, that he hid brought them out rvith amigl.ty ha'id, 
 and redeemed them out of the Houfe of Bondnge, from the hmd of Pharaoh i\ivg of Egypt : V\ hich 
 Redemption was performed by God, who is called the Lord of Hoft their Rcdftmci, \*i;hout 
 the Payment of any Ranfom. But here there was «^«r»(tt9is, a Purchafe ; and wbai the ih;ng 
 piirchalcd was we may fee, Ails 20. 28. vi^. the Churcbof Cod, iuifBt^oinnin, which he pur- 
 chafed Kith his oron Blood, to be a People ti.at fliould be the Lord's Portion, and the Lot of his 
 Inheritance, as lAofes fpeaks of the ChiUlrenof //r^f/, Deut. 32. 9. And hence St. Pewr calls 
 the Chriftians, 1 Vet. 1 1. 9. A*®- 'ut iSurmm, which in the Margent of our Bible is t\f^i- 
 ly iraniliicA apurchifed Peo]>le: Butifaiiy one takes e)cA)i^ai9w,u.iy, v.2. to lignify ti';; obtxin'd 
 an lr.be' itivnci, then KADg^i/OjUiet, in this Verfe, will fignity that Inheritance, zn<\"ui'imhvT^as>9 
 T*i ^^TTCinn-ji, until the l{edemption of tkit purchtfed hiheritufice, i.e. until the Rcdemi'tion of 
 our Bodies, vi^. Refurreftion unto eternal Life. But bolides that this feen)'scu have a more 
 harfh and ferc.d llnle, the other Interpretation is more confonant to the Sril, and Current of 
 the Sacred Scripture, and (which weighs more witli me) anfwcrs Sr. Pau^'i J.; ngns here, which 
 is to eliabhlh the Eph.fians in a fettled Perfwafiun, that they, a:id all the J.her G.-ntiles 
 that believed in Chrift, wereasmuch thePeopleofGud, his Lot, and'liis Inheritance, as the 
 
 Jews 
 
EPHESIJNS. 17 
 
 Ch.i. 
 TEXT. PARAPHRASE. ^^^ 
 
 fed poffeffion, unto the on, that vc alfo misht bring Praife and Glory 
 
 praife of h.s glory. tO God ri 
 
 NOTES. 
 
 Jews themfelves, and equally Partakers with them of all the Privileges anil Advantages be- 
 longing thereunto, as is vifible by the Tenour of the 2d Chapter. And this is the Ule Si. 
 Paul mentions of God's fetdng his Seal, 2 Tim. 2. 19. that it might mark who are his: 
 And according we find it^ apply'd, ^t'. 7. 3. to the Foreheads of his Servants, that they 
 might be known to be his, ch 4.. 1. For fo did thofc who purchafed Servants, as it were take 
 Poffeffion of them, by fetting their Marks on their Foreheads. 
 
 14 (0 As he had declared, ver. 6, & 12. that the other Gentiles, by believing and beco- 
 ming the People of God, enhanced thereby the Praife and Glory of his Grace and Goodnefs ; 
 fo here, ver. 14. he pronounces the fame thing of the Ephelians in particular, to wliom he is 
 writing to poffefs their Minds with the Senfe of the happy Eftate they were now in by being 
 Chriflians; for which he thanks God, ver, 3. and here again in the next words. 
 
 SECT. III. 
 
 C H A p. I. 15. II, 10. 
 
 CONTENTS. 
 
 HAving in the foregoing Sedion thanked God for the great Fa- 
 vours and Mercies which from the beginning he had purpo- 
 fed tor the Gentiles under the Mefliah, in fuch a Defcription of 
 that Defign of the Almighty, as was fit to raile their Thoughts a- 
 bove the Law, and as St. Paul ca.\\s them beggarly Elements of the 
 Jewifh Conlfitution, which was nothing in comparifon of the 
 great and glorious Defign of the Gofpel, taking notice of their 
 itanding firm in the Faith he had taught them, and thanking God 
 for it, he here in this prays God that he would enlighten the Minds 
 of the Ephejian-Convevts, to fee fully the great things that were 
 afl-ually done for them, and the glorious Ellate they were in un- 
 der the Gofpel, of which in this Seftion he gives fuch a Draught, 
 as in every partof it ihews, that in the Kingdom of Chrift they are 
 fet far above the Mofaical Rites, and enjoy the fpiritual and incoin- 
 prehenfible Benefits of it, not by the Tenure ot a few outward Ce- 
 
 C rcmonies, 
 
i8 EPHESTJNS. 
 
 Ch. I. remonies, but by their Faith alone in Jefus Chrift, to whom they 
 <-'Or>^ are united, and of whom they arc xMembers, who is exalted to the 
 top of all Dignity, Dominion and Power, and they with him 
 
 their Head. 
 
 PARAPHRASE. TEXT. 
 
 j^ TTTHerefore I alfo here in my Confinement \]\7Herefore I aifo, af-i 
 5 VV leaving heard (^) of the Continuance fiLlhilXtS 
 of your Faith in Chrift Jefus, and your Love 
 
 to 
 
 NOTES. 
 
 1$ (d) 'Axu'sjt; 7iv ^gi' uijiif Thv 'if ra nvfia 'Iiktk, Wherefore I aJfo after J heard of your 
 Faith in the Lord fefus. St. Paul's hearing of their Faith liere mention'd, cannot ligninc his 
 being informed that they had received the Gofpel, and believed in Chrift, this would have 
 looked impertinent for him to have told them, fmce he hirafelf had converted them, and had 
 lived a long time amongft them, as has bfen already obfcrved. We muft therefore leek ano- 
 ther Reafon of his mentioning his hearing of their Faith, which muft lignifie Ibiiieihing elfe 
 than hii being barely acquainted that they were Chriftians, and this we may find in thefe 
 words, ch. 3. 15. Wherefore 1 defire that ye faivt vot at my Trihulaiiovsjor you. He as Apoftle of 
 the Gentiles, had alone preached up Freedom from the Law, which the other Apoftles who 
 had not that Province (fee Gal. 2.g) in their converting the Jews, feem to have laid nothing 
 of, as is plain from Afls 2r 20, 21. 'Twas upon account of hu preaching, that the Chriftian 
 Converts were not under any Subjeftion to the Obfervances of the Law, and that the Law was 
 abolilhed by the Death of Chrift, that he was feized at jferufalem, and lent as a Criminal to 
 ^mt^to be tried for his Lite, where he was now a Prifoner. He b.ing therefore atraid that 
 the Ephefians, and other Convert-Gentiles, (eeing him thus under Periecutii^n, in hold, and 
 in danger of Death, upon the fcore of his being the Preacher and zealous Propagator and 
 Mmifter of this great Article of the Chriftian Faith, which feem'd to have had its Rife and 
 DL-fence wholly from hiro, might give it up, and not ftand firm in the Faith which he had 
 taught them, was rejoyced when in his Confinement he heaul that thty perfifted ftedfaft in 
 that Faith, and in their Love to all the Saints. /• e. as well the Convert Gentiles that did not 
 as thofe Jews that did conform to the Jewifh Rites. This I take to be the Meaning of his 
 hearing of their Faith here mentioned, and conformably hereunto, ch.6. 19,20. he dt fires 
 their Prayer.s, that he may with Boldnefs preach the Myftery of the Gufpel, of which he is 
 the AmbatLdor in Bonds. This Myftery of the Co/pel, 'tis plain from ch- 1.9, i^c. and cb. 3. 
 3—7. and other places, was God's gracious purpole of taking the G-nt lies, as G>;ntilfs, to be 
 his People under the Gofpel. Su Paul, whilft he was a Prifoner at .^ow^, writ to two other 
 Churches, that at PW/Zp/i and that at Co/o/i ; To the Coloflians, ch. 1 4. he ufcs almoft vjr- 
 batim the lame ExprciJion that he does here, Having heard of your Fuiih in Chrifi ^:fus, and of 
 your Love rvhich ye have to all the Saints ; He gives Thanks to God for their knowing and 
 flicking to the Grace of God in Truth, which had been taught them by Epfhras, who had in- 
 formed St. Paul of this, and their AtFe£lion to him, whereupon he expreft. b his great Concern 
 that (hey lliould continue in that Faith, and not be drawn a.^av to Jadaizir.g, which may be 
 feen trom vtr. 14. of this Chapter, to the end of the Second. So that the hearing of their 
 Faith, which he (ays both to the Ephifians and Colojfnm, is not his b;ing toll that they were 
 Chriftians, but their continuing in the Faith they were converted to and mftruftcd in, vi^. 
 that they became the People of God, and were admited into his Kingdom only by Faith in 
 Chrift, without lubmitting to the Molaical Inftitution, and legal Obfersances, wliich was tiie 
 thing he was afraid they Ihould be drawn to, either through any Delpondency in themitlves, 
 
 or 
 
EPHESIANS. 19 
 
 CIl. I. 
 
 TEXT FARAFHRASE. ^-^"^^ 
 
 love unto all the faints, to all the Saints ff^, Ceafe not to give Thanks i6 
 '%o?rou?^aI^nf ^.eS for you, making mention of you in my Pray- 
 
 of you in my prayers ; 
 
 NOTES. 
 
 or Importunity of others now that he was removed from thcni, and in Bonds, and thereby 
 give up tiiat Truth and Freedom of the Gofptl which he had preach 'd to them. 
 
 To the fame purpofe he writes to the^ rkilippians, ch. i. 3 5. telling them that he gave 
 
 Thanks to God. t^ W(J» rit f/fti* dv-jiv, upon every mention was made of them, upon every 
 account he rcuiv d of their continaing in the Fellowftiip and Profellion of the Gofpel, as it 
 had been taught them by him, without changing or wavering at all, which is the fame with 
 henrirg of ibeir Faith, and that thereupon he prays amongft other things, chiefly that they 
 miglic be kept from Jiidaizing : As appears ver. 27, 28. v. here the thing he defued to hear ot 
 them was, thjt they Jiood firm in ove Spirit^ avd one Mind, iymly contendirg for the Faith of the 
 Gqfpelj iv fiothiitg flanled by thofe who are Cppofers \ lb the words are, and not their Adverjmes. 
 Now there was no Party at that time, who were in oppolition to the Gofpel which St. Pinl 
 preach'd, and with whom the Convert-Gentiles had any Difpute, but thofe who were for 
 keeping up Circumcifion, and the Jewifh Rites under the Gofpel. Thefe were they who St. 
 Taul apprehended alone as likely to affright the ConverfGentiles, and make thcin ftart out 
 of the way from the Gofpel, which is the proper Import ot!rTi/f»'//«i'(j/. Tho this PalTage 
 clearly enough indicate what it was that he was and fhould always be glad to hear of them, yet 
 he more plamly (hews his Apprehenlion of Danger to them, to be from the Contenders for 
 Judaifm, in tht- txprefs warning he gives them againft that fort of Men, ch. 3. 2, 3. So that 
 this he(irivgv,\ni\\ he mentions, is the hearing of thefe three Churches perlifting firmly in 
 the Faith ot the Gofpel which he had taught them, without being drawn at all towards Ju- 
 daiiiug. 'Twas thar for which St. Pnul gave Thanks, and it may reafonably be prefumed that 
 if he had writ to any other Churches ot converted Gentiles, whilfthe was a Pnlbner at ^wf, 
 upon the like Carriage of theirs, fomething of the fame kind would have been laid to them. So 
 that the great Balintfs of chefe three Epiftles written during his being a Prifoner at ^me, was 
 to explain the nature of the Kingdom of God under the Melfiah, from which the Gentiles were 
 now no longer fhut out by thi Ordinances of the Law ; andc6nfirm the Churches in the Be- 
 lief of it. St. Paul being cliolen ana lent by God to preach ih;" Gofpel to the Gentiles, had 
 in all his Preaching fet forth the Latgeneis and Freedom ot the Kngdom of God now laid open 
 to the Gentiles, by taking away the Wall of Partition that kept them out. Tnis made the 
 Jews his Enemies, and upon this account tbcy had leized him, and lie was now a Prifoner at 
 I^me. Fearing that the Gentile might be wrought upon to fubmit to the Law now that he 
 was thus removed, or lUtFe ing for this Gofpel, he tells thefe three Chuiche-,, that he rejoyces 
 at their ftanding firm in the Faith, and thereupon writes to them to explain and confirm to 
 them the Kingdom of God under the Mrlfiah, into winch all Mtn now had an Entrance by 
 Faith in Chnff, without any regard to the Terms wliereby th: Jlws were formerly admitted. 
 The feting forth the Largenefs and free Admittance in o this Kingdom, which was lb much for 
 the Glory of God, and lo much fliewed his Mc rcy and Bounty to Mankind, tliat he makes it as 
 it were a new Creation, is. Hay, plainly th. Bufmefs of thefe three EpilUcs, which tend all 
 vifibly to the fame thing, that any one that uadsihem cannot miftake the Apoftle's meaning, 
 they giving fuch a clear Light one to another. 
 
 1^ (f) Ai'. the Saints. One finds in the very reading of thefe Words, that the word AS is 
 emphatical here, and put in for fome partie.ii.'r reafon. I can, I confefs, lee no other but 
 this, viz. That they were not by th.; Judaii;rsin the leaft dia«n away from their Efteem 
 and Love of thofe who were iiot circumcifed, nor obfrrveJ the Jcwifti Rites ; which was a 
 Proof to him that they ftood firm in the Faith and Freeilom of the Gofpel, which lie had ir.- 
 ftruded them in. 
 
 C 2 ers ; 
 
EPHESIANS. 
 
 PARAPHRASE. TEXT. 
 
 17 ers ; That the God of our Lord Jefus Chrift, 
 the Father ot Glory (fj, would endow your 
 Spirits with Wifdom fgj, and Revelation (/;), 
 
 18 whereby you may know him ; And enlighten 
 the Eyes of your Underftandings, that you 
 may fee what hopes his calling you to be Chri- 
 ftians carries with it, and what an abundant 
 Glory it is to the Saints to become his People, 
 
 1 9 and the Lot of his Inheritance ; And what an 
 exceeding great Power he has imploy'd upon 
 
 20 us (ij : Who believe a Power correfponding to 
 that mighty Power which he exerted in the 
 raifing Chrift from the dead, and in fetting him 
 next to himfelf over all things relating to his 
 heavenly Kingdom (k)y Far above all Principa- 
 lity, 
 
 NOTES. 
 
 »7 
 
 18 
 
 That the God of our 
 Lord J.fus Clirift, the 
 Father of gl iiy, may give 
 unto you the iViric of wil- 
 dom and revelation^ in 
 the knowlevlge of liim : 
 
 The eyes of your un- 
 derftitnding bcingenlighc- 
 ned ; that ye may know 
 what is the liope of his 
 calling , and what the 
 riche- of the glory of his 
 inlieritance in the faints, 
 
 And what is the ex- 
 ceeding grearnefs of his 
 power to US-ward who 
 believe, according to the 
 working of his mighty 
 power ; 
 
 Which he wrought in 20 
 Chrift when he raifed 
 him from the dead, and 
 fet him at his own right 
 hand, in the heavenly 
 places, 
 
 19 
 
 »7 (J") Father of Glory : An Hebrew Expreflion which cannot well be changed, fince it fig. 
 nifies his being glorious himfelf, being the Fountain from whence all Glory is derived, and to 
 whom all Glory is to be given. In all which Senfes it may be taken here, where there is no- 
 thing that appropriates it in peculiar to any of them. 
 
 (g) Wifdom, is vilibly ufed here for a right Conception and Underftanding of the Cofpel. 
 See Note, v. 8. 
 
 (h) Rgveluiov, is ufed by St. Ftul, not always for immediate Infpiration, but as it is meant 
 here, and in moft other Places, for fuch Truths which could not have been found out by hu- 
 mane Reafon, but had their firft Difcovery from Revelation, though Men afterwards come to 
 the Knowledge of thofe Truths by reading them in the Sacred Scripture, where they are fet 
 down for their Information. 
 
 19 (;) Vs here, and^OM, ch. 2. i. and«J, ch. 2. <,• 'tis plain (ignify the fame, who being 
 dead, partaked of the Energy of that great Power that raifed Chrift from the Dead, /'. e. the 
 Convert Gentiles, and all thofe glorious things he in v. 18 — ■■ 23. intimates to them, by 
 praying they may fee them, he here in this 19th Verfe tells, is beftow'd on them as Believers, 
 and not as Obfervers of the Mofaical Rites- 
 
 20 {k) 'Ev nli lT»favit>«, in heavenly Places, fays our Tranflation, and fov. 3. but poffibly 
 the Marginal reading, things, will be thought the better, if we compare v. 22. ffefet kim at his 
 tight fJitii, i. e. transfer 'd on him his Power ; ei- ifrntavioK, i. e, in his heavenly King- 
 dom ; that is to fay, fet him at the Head of his Heavenly Kingdom ; fee v. 22. This 
 Kingdom in the Gofpel is call'd indifferently 0a,nhti* Am. the Kingdom of Goi\ and 
 ^Aoihiitt tUv v^Avciv, the Kingdom of heaven. God had before a Kingdom and People in 
 this World, vi^. that Kingdom which he erefted to himfelf of the Jews, feledcd and brought 
 back to himfelf out of the apoftatized Mali of revolted and rebellious Mankind : With this 
 his People he dwelt, among them he had his Habitation, and ruled as their King in a peculiar 
 Kingdom ; and tkerefore we fee that our Saviour calls the Jews, ^at- 8. 12. Ik Children of 
 
 the 
 
EPHESIANS. 21 
 
 Ch. I 
 TEXT. TAKAFHKASE. w^ 
 
 ai Far above all princi- ijty, and Power, and Might, and Dominion (/), 21 
 
 ^thMnTlSn.r! and any Other, cither Man or Angel, of grea- 
 
 everyname that is named, ter Dignity and Excellency, that wc may come 
 not only in this world, but be acquainted With, or hear the Names of 
 
 alio in that which is to " , • ^^ , • .-.r 1 1 1 atj 1 1 
 
 come : Cither m this World, or the World to come. 
 
 ^%nct"''hY'f r^^n'i''^'"ve "^""^ '^^^^ P"*^ ^^^ tilings in Subjeftion to him, 22 
 him'^tobe tTe'he"adover and him invcfted with a Power over all th;ngs, 
 all things to the church, he hath conftituted Head of the Church, Which 
 
 NOTES. 
 
 the I^vgdom. But that Kingdom, though God's, was not yet ^atthn* tUv ifstcac, tfje Kjfg- 
 dom of Heaven that came with Chrift : See Mat. 3. 2. CS" 10, 7. Tliat was liut 'nriyaiot, of 
 the Earth, compared to this sTsfaV/of, heavenly Kingdom, which was to be crctled under 
 Jefus Chrift; and with that lort of Diftinftion our Saviour feems to fpeak and ufe thofe words 
 v^lyitA earthly, and i^sjaV/* heavenly, John 3. 12. In his Difcourfe there viii)\ Nicodemus, 
 he tells him, unlefs a Man were born again he could not fee the Kingdom of God. This being 
 bom again ftuck with Nicodemus, which Chrift reproaches him with, fince being a Tcachir la 
 /frael, he underftood not that which belong'd to the Jewiih Conftitution, wherein to be bap- 
 tiz'd, for Admittance into that Kingdom, was called and counted to be born again ; and 
 therefore fays, if having ("poken to you 'tviyitici, things relating to your own Mrt/;^ Conftitu- 
 tion; you comprehend me not, how (hall you receive what I fay, if I fpeak to you, to' i«r»p«w«, 
 beavenly things,], e. of that Kingdom which is purely heavenly ? And according to this St' 
 Paulh words here, Eph. 1. 10. ri Ti'iv ni; sjavo/f xJ Ta '^ti th< yvs, (which occur again, 
 ch. 3. 15. Col I. 16, 20J may perhaps not unfitly be interpreted of the fpiiitual heavenly 
 Kingdom of God, and that alto of the more earthly one of the jews, whole Rites and pofi- 
 tive InftitutionsSt. P.2h/ calls Elements of the World, Gal. 4. ?. Col. 2.8- 2. which were both 
 at the coming of the Mfj/iafcconfolidated into one, and together re-eftablifhed un>ler one Head, 
 Chrifl fefus. Tlie whole drift of this, anl the two following Chapters, being to d dare the 
 Union of Jews and Gentiles into one Body, under Chrift the Head of the heavenly Kingdom. 
 And he that fedately compares Eph. 2. 1 6. with Col. i • 20. in both which places 'tis evident the 
 Apoftle fpeaks of the fame thing, vi^. God's reconciling of both ^ewx and GeH»7exbythe 
 Crofs of Chrift, will fcarce be able to avoid thinking, that things in Heaven, and things on 
 Earth, fignity the People of the one and the other ot thefe Kingdoms. 
 
 21 (I) Thefe abftraft Names are frequently ufed in the New Teftament according to the 
 Siile of the Eaftern Languages, for thole vefted with Pomer and Domimon, &c. and that not 
 only here on Earch among Men, but in Heaven among fuperiour Beings : And fo often are 
 taken to exprefs Ranks and Degrees of Angels ; and though they arc generally agreed to do 
 To here, yet there is no reafon to exclude earthly Potentates out ot this Text, wlieii iraVi; 
 neceffarily includes them ; for that Men in Power are one fort of if/d' ^"'•' ''S''»'", in a 
 Scripture-fenfe, our Saviour's own words (hew, Luke 12. ii. Cf 20. 2. Befules the Apoftlc's 
 chief aim here being to fatisfy the Ephefians, that they were not to l)e iubjeited to the Law 
 oi Mofes, and the Government of thole who rul'd by it, but they were called fo be of die 
 Kingdom of the Mejfiah. It is not to befuppofed, that here where he fpeaks of Chrift"s Ex- 
 altation to a Power and Dominion paramount to all other, he (hould not have an Eye to that 
 little and low Government of the Jews, which it was beneath the Subjcds of fo glorious a 
 Kingdom as that of Jcfus Chrift to lubmit themfeives to ; And this the next words do farther 
 enforce* 
 
 is 
 
22 EPHESIJNS. 
 
 Ch. 2. 
 
 ^-^~ PARAPHRASE. TEXT. 
 
 23 is his Body, which is complcatcd by him a- Which is his body, the 2^ 
 
 lone (w), from wliom comes all that gives any [tf^^ *"'"" thatfiiieth 
 
 thing ol Excellency and Perleclion to any of A:ki you hath he quick- i 
 
 the Members of the Church : Where to be a "^'1- 'l!'° ^T-^ ^"^ '" 
 T ^ L • • r J ■ ,- 1 trelpalleb and lins, 
 
 Jew or a Greek, circumcifed, or uncircumciled, 
 
 a Barbarian, or a Scythian, a Slave, or a Free- 
 man, matters not ; but to be united to him to 
 partake of his Influence and Spirit is all in all. 
 I And fnj you alfo being dead in Trefpaffes 
 
 and Sins, in which you Gentiles, before you 
 were converted to the Goipel, walked accord- 
 ing to the State and Conllitution of this 
 
 World, 
 
 NOTES, 
 
 23 (f«) riAKpWjUi*', fulnefs, here is taken in a Paflive Senfe, for a thing to be filled or coin- 
 pleated, as appears 'iy ihe following wotils, of him that f'Jeth itt in all, i. e. It is Chrift the 
 Head who pcrfeiftLh the eiiurch, by lupplying and furniftimg all things to all the Members, 
 to make them what they are and ought to be in that Body. Setch. 5. 18. Col, 2. 10. & 
 3. 10, 11. 
 
 1 00 Ka/, Ani, gives us here the Thread of St, Paufs Difcourfe, which Is impoffible to be 
 undtrftood wiihc.ut feL-ing the Train uf it ; withoutthat View it would bt- like a Rope of Gold 
 Duft, all the Parti ^^■ollld be i xc-llcnt, and of \'alue, but would feem heaped together, with- 
 out Order or Connection. T!ii. /JwJhere, 'cistrue, ties the Parts together, and points out 
 the Conncftion and Cuhcrence of Sc Pjh/'s Difcourfe ; but ytt it ftandb fo far from 'ttui^isiv, 
 fit, in I/. 20. of the foregoing Chapter; and avviiatrhitin, iiuictned, v.";. of this Chapter, 
 which are the two Verb-, ic copulates together ; that by one not acquainted with St. I'aul's 
 Stile, it would fcarce be oWerv'd or admitted, and therefore it may not be arails to lay it in 
 its due Light, fo as to be vilible to an ordinary Reader. St. FmI, v. 18— —20. prays that 
 the Epheiians may be fo enlighteu'd, as to fee the great Advantages they recciv'd by the 
 Gcfpcl : Thofeihat he fp;;cifics arethcle ; r. What great Hopes it gavethem. 2. What an 
 exceeding Cilory accompanied the Inheritance of the Saints. 3. The m;ghty Power exerted 
 by God on their behalf, wiich bore fome Proportion to that which he imploy'd in the raifrng 
 Chril* from ihe Dead, and placing him at his Right Hand : Upon the mention of which his 
 Mind being tuU of that glorious Image, he lets his Pen run into a Defcription of the Exalcari- 
 onorChriii; which lafls to the End of that Chapter, and then rc-alTumts the Thread 'jf his 
 DikOarfe ; .. hich in fhort ttands ihus, " I pray God that the Eyes of your Undcrft.'ndmgs 
 " may be enlighten'd, that you may fee the exceeding great Power of God, which is > m- 
 " ploy'd upon us who believe ; {^Ko.Tunr'^ correfpondin^ to that Energy wbcicwith he raifed 
 " Chriit from the Dead, and leated liim at hi> RighL Hand j for fo alfo has he lailbd you, 
 *' who were dead in Trelpaff^s and Sins : Vs, I lav, who were dead in Tiefpaffi 3 and Sins 
 " has he quickened, and laifed togtth.t with Chult, and feated together with him m bis 
 '' heavenly KiDgtom. This is in fhoitthe Train and Connexion ot hib Diicoune trom ib. i. 
 .18. to 2. 5. tna it b; interrupted by many incident Thoughts ; wb.ich, as his manner is, he en- 
 larges upon by the ftay, uiid then leturns to the Thread ot his Difcourfe. For here again in 
 this fitlt Verfc of Chi lecond Chapter, wc muftobferve, that having, mentioned their being 
 
 dead 
 
EPHESIJNS. 23 
 
 Ch. 2 
 TEXT, TAKAFHKASE. 
 
 t Wherein in time paft World (ol Conforming your felf to the Will 2 
 L'ul oft^'iSa^ a"d Weafure of the Prince of the Power of the 
 
 Air, 
 
 NOTES. 
 
 dead in Trefpafles and Sins, he enlarges upon that forlorn Eftate of the Gentiles before their 
 Converfion ; and then comes to what he delign'd, chat :God out of his great Gcodnefs, 
 quickened, raifed, and placed .hem tcgtther with Chriftin his heavenly Kingdom. In all 
 which it is plain he had more regard to the things he declared to ihem, than co a nice Gram- 
 matical C onftruftion of his words ; For 'tis manifeft kJ Ani, v. i. and Ktti Ar.d, v. <,. copulate 
 tuni^avrimn quickened, \v\th 'fKcL^ini' f't, v. 20. i-f the foregoing Chaprer, which the two 
 following words, v. 6. ^fuvi}4tfi ^ auvi^^inv \v 'tTufttc/o/s, and hath riif:d up togetkr, and 
 hath made fit together in heive>ily Places, sc Paul to difplay the great Power and Energy of God 
 fhewd^-owards the Gentiles, in bringing them into his heavenly Kingdom, declares it to be 
 Kt^T* rif't/ivtictv, proportionable to that Power wherewith he railed J;. liis from the Dead, 
 and ftatcd him at his Right Hand : To exprefsthe Parall I, he keeps to the parallel Terms 
 concerning Chrifl ; he 'ays, th, i. ac, iyiifoLt dmv l>nav viKfav ncd'iKeiOmy 'i* Ai-^ii Mm 
 'tv nh 'f^^got'ioif, raifv g him frum the dad, and fet him at bis own Kigh Iwil in heavmlj 
 rii e< Conct r ling the Gentile Omvcrts his words are, ch 2, v. <^,6. )uCi oy-Ki nu.i( cixfu* 
 TO* o5^i>TT« (/.a.cinviC,aimttin to* ^csa «a/ nviytifi "xcu avUK^bin \v STUfflfieif , And us 
 bei'f: dc j.i in Jrtfpjjfrs, he hatr. quickened together with Chrijt, and haih raifed us up together, and 
 wide us fit together in heavenly Places. It is alfo vilible that u^if you, v. 1. and B/ixaf us, v. 5. 
 are both governed by the Verb fvfi^a»7riitin,quichn'dtofther, v. 5. though the Grammatical 
 Conftruftion be fomewhat broken, but is repaired in thtr Senfe, which lies thus, " God by his 
 " mighty Power raifed Chrift from the dead; by f he like mighty Power, you Gentiles of 
 " Efhejus being dead in Tretpaffcs and Sin<; what do Hay, you o'^ Efh^fut, nay, usallCon- 
 " verfs of the Gentiles being dead in Trefpaffts, has he <^uicken'd and raifedfrom the dead: 
 " YouEphefiansweie dead in Trefpaffes and Sins, in which you walked according to the Courfe 
 " of this World, according to the Prince of the Power of the Air, the Spirit that yet worketh 
 " in the Children of Difcbfdirnce \ and To were v e, all the reft of us who are converted from 
 " Gennlifm; we, all of us of the fame ftamp and fliain, involved in the fame Converfation, 
 " living heretofore arcoidmg ro thr Luft of oor Fk(h, to which wc wereperfeftly obedient, 
 " doing what our carnal Wills and blir.ded Mind, diie.ted u,, being th^n no lefs Children of 
 " Wiath, no lefs liable to Wrath and P inilhment than thofe tliat remained ftill Children of 
 " Difobedience, /. e. unconverted ; but God, rich in M. rcy, for his great Love wherewith he 
 " lov.'d us, hath quicken'd us <;1I, being dead in TiefpaiTes, (for 'tis hy Grace ye are faved) 
 " and raifed us, ^SSc. This is St. Paul's Senic drawn oat more at length, which in his com- 
 pendious way of writing, whitein he crouds many Idea's together, as they abounded in his 
 Mmd, <ould not ealily be ranged under Kules of Grammar. The promii'cuous Ufc St. PdK/ 
 here makes of trcanri yoM, and his lb eafy changing one into the other, plainly (hews, as we 
 have alrea(!y cWrived, that thi y both ft^nd for the fam" fort of Pcrfons, ;. e. Cliriftians, 
 thai were formerly Pagans, wliofe State and Life, whilft they were fuch, he licre exprefly 
 delcrihc-s. 
 
 2 (0) 'A/<to>may benbferved in the New Teftament to fignify the lafting State and Confti- 
 tution of things, in the gr( jr Tribes or Collcflions of Men, confuler'd in r* Urence to the King- 
 dom of God; whereof there were two moft emin-nt, and principally intended, if I miftakc 
 not by the wordiiw?? when thnt is ufed alone, and ihat iso vlf tttat, this priftni Wo^ii, which 
 is taken for that State of the Woild wherein ;he Children (.tf Jfracl were his People, and made 
 up his Kingdom upon Ilarth, the Gentiles, /. e. all the other Nations of tlie World being in a 
 
 btat« 
 
24 EPHESIANS. 
 
 Ch. 2. 
 
 ^.^-v>J FAKAPHKASE. TEXT. 
 
 Air rpj, the Spirit that now yet polTeffes and cording to the prince of 
 
 works (CI) in the Children of Difobedience (r). ^^r^^I. noi'^^i^^'k^ 
 
 .? Ot wliich Number ev^en we all having former- m the children of difobe- 
 
 ly been 0), lived in the Lulb of our Flefh, '^'^^'^- , „. 
 
 ,/,,,,,. ^ /' ,^ ,. , ,- J f ,,. j' Among whom alio we : 
 
 tulnlhng the Deln-es tnereor, and or our bund- all had our converfation ' 
 ed perverted Minds rn. But («) God who is ^ times part in the lufts 
 
 *^ ^ ^ ^ '' ot our tltlh, tulhlling the 
 
 A^ T E S. 
 
 State of Apoftacy and Revolt from him, the prorl-ffed Vaflals and Subjefts of the Devil, to 
 whom thejr paid Homage, Obedience and Worlliip : And at. i eiv /Ai^Sv, the Iforld to come, i.e. 
 the time of theGofpel, wherein God by Chrid broke down the Partition-wall between Jew 
 and Gentile, and opened a way for reconciling the reft ot Mankind, and taking the Gentiles 
 agam into his Kingdom under Jefus Chrift, under whofe Rule he had put it. 
 
 (p) In thcfe words St. PmI points out the Devil, the Prince of the revolted Part of the 
 Creation, and Head of that Kingdom which flood inoppofition to, and was at War with the 
 Kingdom of Jefus Chrift. 
 
 (q) 'e.vifyiv7& is the proper Term whereby in the Greek is fignified the Poffeffion and 
 Afting ot any Perfon by an eril Spirit. 
 
 (r) Children of Difobditnce are thofe of the Gentiles, who continued ftill in their Apoftacy 
 under che Dominion of Satan, who ruled and afted them, and return'd not from their Revolt 
 dellribed Kom. i. i8, ^c. into die Kingdom of God, now that Jefus Chrift had opened an 
 Entrance into it to all thofe who difobey'd not his Call, and thus they were called, ch.^<,.6. 
 
 3 C^J Ei' oij cannot lignifie, Amongii whom we aljo all kid our Converfition -■ For if »/aH« ire, 
 ftands for either the converted Jews, or Converts in general, it is not true. IfweftandCas 
 is evident it doth) for the converted Gentiles, of what force or Tendency is it for the Apoftle 
 to fay, we the converted Gentiles heretofore lived among the unconverted G;ntiles. But it 
 is of great Force, and to his Purpofe, in magnifying the free Grace of God to them, to lay, 
 we of the Gentiles, who are now admitted to the Kingdom of God, were formerly of that 
 very fort of Men in whom the Prince of the Power of the Air ruled, leading Lives in the Lufts 
 of our Flefh, obeying the Will and Inclinations thereof, andfoas muchexpofed to the Wrath 
 of God, as thofe who ftill remain in their Apoftacy under the Dominionof the Devil. 
 
 (t) This was the State that the Gentile World were given up to. See /(om. 1.21,24. Pa- 
 rallel to this id \'erle of this 2d Chapter, we have a Paftage in ch. 4. 17—20. of this fame 
 Epiftle, where ;c«3wf 1^ ri Koim'i^vn, evev us the other (JwtZ/tj, plainly anfwers of x*/ •/ Kamo), 
 evefi as the otixis here ; and 'sf fxciTtiiinn it fois ^lurvv i^*i>7tfuivoi Tt S'ia.v%<t., hi the Vanity of 
 their Minds, having their Vnderfi.wJings darkened, anfwers if ToJf vm^fuai; tH' aetfK(i( n (tut 
 ';i»iKvn 7a flsAiijuaT* tw oafjtof Koi tcov J'lxfoita/, in the lu'h of our flejh, julfillirg the Dcfires 
 of the Ftjh, and of the Mind. He that compares thefe places, and confiders that >\l)at is faid 
 in the 4ffc Chapter containsthe Charafter of the Gentile-World, of whom it is fpoken, I fay, 
 he that reads and confiders thefe two places well together, and the Correspondency between 
 them, cannot doubt ot the Senfe I underftand this Verfe in; and that St. Paul here under the 
 terms me and our fpeaks of the Gentile-Convert?. 
 
 4 (m) 'O Ji, But, connertsthis Verfe admirably well with the immediate preceding, which 
 makes the parts of that incident Difcourfe cohere, which ending in thi, Verfe, St.l'aul m the 
 beginning of v. ■; . takes up the Thread of his Difcourfe again, as if nothing had come h.twecni 
 though • <ri but, in the beginning of this 4th verfe, rather breaks than continues the Senle 
 •of the whole. See Note, v, i. 
 
 rich 
 
ETHESIJNS. 
 
 TEXT. FAKAfHKASE. 
 
 defires of the fle(h, and of 
 the mind ; and were by na- 
 ture the children of wrath, 
 even as others. 
 4 But God who is rich 
 in mercy, for his great 
 love wherewith he loved 
 
 us. 
 
 5 
 
 Even when we were 
 
 dead in fins, hathquick- 
 ned us together widi 
 Chrift, (by grace ye are 
 faved) 
 
 6 And hath raifed us up 
 together, and made us fit 
 together in heavenly pla- 
 ces in Chrift Jefus. 
 
 7 That in the ages to 
 come he might (hew tiie 
 
 rich in Mercy (tv)^ through his great Love 
 wherewith he loved us, Even us Gentiles who 
 were dead (jc) in Trefpaffes hath he quicken- 
 ed /», together with Chrift (by Grace ye are 
 faved) And hath raifed (^z,") us up together with 
 Chrift, and made us Partakers in and with Je- 
 fus Chrift, ot the Glory and Power of his hea- 
 venly Kingdom, which God has put into his 
 hands, and put under his Rule : That in the 
 Ages (a) to come he might fhew the exceeding 
 
 NOTES. 
 
 25 
 
 Ch. 2. 
 
 4 
 5 
 
 (v>) Rich in Mercj. The Defign of?lhe Apoftle being in this Epiftle to fet forth the excec 
 ding great Mercy and Bounty of God tS the Gentiles under the Gofpel, as is manifeft at large, 
 ch. 3. It is plain that »fM»f us, here in this verfe, muft mean the Gentile-Converts. 
 
 5 (x; Deti in Trcj'paffes, does not mean here, under the Condemnation of Death, or ob- 
 noxious to Death for our TranTgreflions, but fo under the Power and Dominion of Sin, fo help- 
 lefs in that State, into which for our Apoflacy we were deliver'd up by the juft Judgment of 
 God, that we had no more Thought, nor Hope, nor Ability to get out of it, than Men dead 
 and buried have to get out of the Grave. This State of Death he declares to be the State 
 of Gentiiilm, Col. 2. 13. in thefe words; And j/ou being dead in Trefpaffcs, mid tks Vncircumcifi- 
 on of your Fhjh hdth God quicken d together with him, i.e. Chrift. 
 
 (y) i^hiickened. This quickening was by the Spirit of God given to thofe who by Faith in 
 Chrill were unite<l to him, became Members of Chrift, and Sons of God, partaking of the A- 
 
 doption, by wiilch Spirit they were put into a State of Life; fee /(am. 8. 9 15. and made 
 
 capable, if they would, to live to GotI, and not to obey Sin in the Lufts thereof, nor to yield 
 their Members Inftruments of Sin unto Iniquity :, but to give up themfelves to God, as M?n a- 
 U\e from the Dead, and their Members to God as Inftruments of Righteoufncfs ; as our Apo- 
 ftle exhorts the converted Romans to do, Rom. 6- 11 13. 
 
 6 C^} Wherein this rij//i«g confifts may befeen, Rom. 6. i ~. ■ 10. 
 
 7 (a) The great Favour and Goodnels of God manifefts it felfin the Salvation of Sinners in 
 all Ages : But that which moft eminently fets forth the Glory of his Grace, wa.s-tbnle who 
 werefiiftof all converted from Heathenifm to Chriftianity, and brought out of the Kingdom 
 of Darknels, in which they were as dead Men, without Life, Hopcj or lb much as a thought 
 of Salvation, or a better State, into the Kingdom of God. Hence it is that he lays, ch. i. 12, 
 That n'eJI)ould be to the Pnife of his Glory nh firjf belitved- To which he Teems to have an Eye 
 inthisverle ; the firft Converlion of tlie Gentiles being a fuiprizing and wonderful F.fFcd and 
 Inftance of God's exceeding Goodnels to them, which, totheGKryof his Grace, Ihould be 
 admired and acknowledged by all future Aj^es ; and To Paul and Barnibas fpeak of it. Ads 14.. 
 27. They rehiiffei all that God had done rvith tlem, and horv he had optved the Door oj Faith to the 
 Gentiles, And I'o James and the Elders at ^eri^alem, when tlicy heard what things God had 
 wrought by St. Paul'i Miniftry amongft the Gentiles, they glonfied ihi Lord, .M\s zi. 19, 20. 
 
 D 
 
 Riches 
 
26 
 
 EPHESIANS. 
 
 Ch. 2. 
 
 on~ PARAPHRASE. TEXT. 
 
 Riches of his Grace in his Kindnefs tov/ards us ^^'^^^'\^^"^^^\ '^l '''- 
 I through Chrill Jefus. For by God's Free S i", thiough"chr?ft 
 
 Grace it is that ye (^) are through Faith in JeCus. 
 
 Chnttfaved and brought into the Kingdom of .,?^tKh"aUh Tand 
 
 God fc)y and made his People, not by any that not ot your (eives 
 
 thing you did your felves to deferve it, it is the 
 
 Free Gift of God, who might, if he had fo 
 
 pleafed, with Juftice have left you in that for- 
 9 lorn loll Eflate. That no Man might have any 
 
 pretence of Boafting of himfelf, or his own 
 
 Works 
 
 NOTES. 
 
 it is rhe gitt ot GoJ 
 
 Not ot works, left any 
 man Ihould boaft : 
 
 8 (t) Te. The change of we in the foregoing verfe, to^e here, and the like change obfervable 
 V. I, & -;• plainly (hews, that the Perfons fpoken of under thefe two Denominations, are of the 
 fame kind, i. e. Gentile Converts; only St- Paul everAiow and then, the more effeftually to 
 move thofe he is writing to, changes weintojie, and*v«« verfa; and fo makes, as it were, 
 a little fort of Diftinftion, that he may the more emphatically apply himfelf to them. 
 
 (f) Saved. He that reads St. Paul with Attention, cannot but obferve, that fpeaking of the 
 Gentiles, he calls their being brought back again from their Apoftacy into the Kingdom of 
 God, their being faved. Before they were thus brought to be the People of God again 
 under the Meffi/h, they were, as they are here defcribed, Aliens, Enemies, without Hope, 
 without God, dead in TrefpafTes and Sins ; and therefore when by Faith in (Thrift they ame 
 to be reconciled, and to be in Covenant again with God, as his Subjefts and liege People, they 
 were in the way of Salvation, and if they p^rfevered, could not mifs attaining of it, though 
 they were not yet in aftual PofTeflion. The Apoftle, whofe aim it is in this Epiftle to give 
 them an high Senfe of God's extraordinary Grace and Favour to them, and to raife their 
 Thoughts above the mean Obfervances of the Law, (hews them that there was nothing in 
 them; no Deeds or Works of theirs, nothing that they could do to prepare or recommend 
 themfelves, contributed ought to the bringing them into the Kingdom of God under the Gof- 
 pel ; that it was all purely the Workof Gracej for they were all dead in Trefpalfes and Sins, 
 and could do nothing, not make one Step or theleaft Motion towards it. Faith, which alone 
 gained them Admittance, and alone opened the Kingdom of Heaven to Believers, was the 
 iolc Gift of God ; Men by their natural Faculties could not attain to it. 'Tis Faith which is 
 the Sourfe and Beginning of this new Life ; and the Gentile World who were without Senfe, 
 without Hope of any iuch thing, could no more help themfelves, or do any thing to procure it 
 themfelves, than a dead Man can do any thing to procure himfelf Life. Tis G^d here does all ; 
 by Revelation of what they could never difcover by their own natural Faculties, he bellows 
 on them the Knowledge of the Me£iah, and the Faith of the Gofpel ; which, alToonasthey 
 nave received, ihey are in tlie Kingdom of God, in a new State of Life; and being thus 
 quickend by the Spirit, may as Men alive work if they will. Hence St. Paul fays, Ji^m, lo. 
 faith comctb by hiarifg, and bearing by the Word of God, having in the foregoing Verfes decla- 
 red, there is no believing without hearing, and no hearing without a Preacher^ and no Prea- 
 cher unlets he be lent, i, e. the good Tidings of Salvation by the MelTiah, and the 
 Doitrine of Faith was not, nor coald be known to any, but to thofe to whom God communica- 
 ted if, by the preaching of Prophets and Apoltles, to whom he revealed it, and whom he fent 
 on this Erran 1 with this Difcovery. And thus God now gave Faiih to the Ephefians, and the 
 
 o:hc£ 
 
EPHESIJNS. 27 
 
 Ch. 2. 
 NOTES. 
 
 other Gentiles, to whom he fent St. Paul, and others his Fellow -Labourers, to beftow on them 
 the Knowledge of Salvation, Reconciliation, and Reftoration into his Kingdom of cheMefliah. 
 All which, tho revealed by the Spirit of God in the Writings of the Old Tt ftament, yet, the 
 Gentile World was Icept wholly Strangers from the Knowledge of, by the Ceremonial Law of 
 Mnfes, which was the Wall of Partition that kept the Gentiles at a diftance, Aliens and Ene- 
 mies; which Wall God, now according to his gracious purpofe before the erefting of ir> 
 having now broke down, communicated to them the Doifiine of Faith, and admitted them 
 upon their Acceptance of it, to all the Advantages and Privileges of his Kingdom ; all which 
 was done of his free Grace, without any Merit or Procurement of theirs, be was found of them 
 v)ho fought him not, and mas made mav.ifefl to them that asked not after him. I defire him that 
 would dearly underftand this eh. 2. of the Ephefians, to read carefully with it, Rpin. 10. 6< i Cor. 
 2. 9 — 16. where he will fee, that Faith is wholly owing to the Revelation of the Spirit of 
 God, and theConimunicationof that Revelation by Men lent by God, who attain'd this Know- 
 ledge, not by the Afliftance of their own natural Parts, but from the Revelation of the Spirit 
 of God. Thus Faith we fee is the Gift of God, and with it, when Men by Baptilin are ad- 
 mitted into the Kingdom of God, comes the Spirit of God, which brings Life with it : For the 
 attaining this Gift of Faith, Men do or can do nothing, Grace hitherto does all, and Works 
 are wholly excluded ; God himfelf creates them to do good Works, but when by him they 
 are made living Creatures in this new Creation, it is then expefted, that being quickened, 
 they (hould aft ; and from henceforwards Works are required, not as the meritorious Caufe 
 of Salvation, but as a neceffary, indifpenfible Qualification of the Subjefts of God's Kingdom 
 under his Son JefusChrift ; it being iinpolfible that any one (hould at the fame time be a Rebel 
 and a Subjeft too : And though none can beSubjeftsof the Kingdom of God, but thofe who 
 continuing in the Faith that has been once beftow'd on them, fincerely endeavour to conform 
 themfelves to the Laws of their Lord and Mafter Jefus Chrift ; and God gives eternal Life 
 to all thofe, and thofe only that do fo; yet eternal Life is the Gift of God, the Gift of Free 
 Grace, fince their Works ot fincere Obedience aftord no manner of Title to it ; their Righte- 
 oufnefs is imperfeft, /. e. they are all unrighteous, and fo deferve Death ; but God gives them 
 Life upon the account of his Righteoulnefs, vid. J^m. i. 17. the Righteoulhefs of Faith which 
 is by JefusChrift ; and Co they are ftill laved by Grace. 
 
 Now when God hath by calling them into the Kingdom of his Son, thus quickened Men, 
 and they arc by his free Grace created in Chrift Jelus unto good Works, that then Works 
 are required of them, we (ee in this, that they.are called on, and prefied to vallc morthy of God, 
 vho kith called them to his }\i'gdom and Olory^ i Theff. 2. 12. And to the lame purpofe here, 
 f/\ 4. 1- rhil. I. II- Col. t. 10 - 12. ^So that of thofe who arc in the Kingdom of God, 
 who are aftually under the Covenant of Grace, good Works are ftriftly required, under the 
 Penalty of the Lofs of Eternal Life ; if ye live after the Flejb y: j}>all die, but if through the Spirit 
 ye mortify ihe Deeds of the Body, yej\)alllive, Rom. 8. 13. And fo /(?»). 6. 1 1, 13. they are com- 
 manded to obey God as living Men. This is the Tenour of the whole New Teftament: The 
 Apoftate Heathen World were dead, and were of their (elves in that State not capable of doing 
 any thing td procure their Tranllation into the Kingdom of God, that was purely the work 
 of Grace: But when they received the Gofpel, they were then made alive by Faith, and by 
 the Spirit of God ; and then they were in a State ot Life» and working and Works were ex- 
 pefledot them. Thus Grace and Works conlift without any difficulty ; that which has caus'd 
 the Perplexity and (iteming Contradiftion, has been Mens iiiiftake concerning the Kingdom of 
 God : God in the Fulnefs of Time let up his Kingdom in this World under his Son ; into which 
 he admitted all thofe who believed on him, and received Jelus the Mefliah for their Lord. Thus 
 by Faith in Jelus Chri{^ Men became the People of God, andSubjeftsof his Kingdom; and 
 being by BaptiI'm admitted into it, were from henceforth, during their continuing, in the Faith, 
 and I'rofclTion of tlie Gofpel, accounted Saints, the Beloved of God, the Faithful in Chrift Je- 
 fus, the People ot Gud, faved, Ci".-. for in tlicfe Terms, and the like, the Sacred Scripture 
 fpeaks of them. And indeed thole who were thus tranllarcd into the Kingdom of the Son of 
 God, were no longer in the dead State of the Gentiles -, but having pafled from D-.'ath to Life, 
 
 D 2 were 
 
28 EPHESIANS, 
 
 Ch. 2. 
 
 ^.^^ PARAPHRASE. TEXT. 
 
 10 Works or Merit. So that in this new State in Forvve are his v.ork- ,o 
 
 ^1 ir- j„ „f /^ J J 1 manfhip, created in Clirift 
 
 the Kingdom ot God, we are and ought to j^iuc i^to goo.i uorks 
 look upon our fclves not as deriving any thing wiiich God hath before 
 from our fclves, but as the mere Workman- li'i?"''!,,*!"' ^'^ '^""''^ 
 ihip or God created (^) m Chrilt Jefus, to the 
 end wc fhould do good Works, for which he 
 had prepared and fitted us to hve in them (e). 
 
 .NOTES. 
 
 were in the State of the Living, in the way to eternal Life ', which they were fure to attain, if 
 they perfevered in that Life which theGofpel required, viz. Faith and fincere Obedience. But 
 yet this was not an aftna! PolTeflion of eternal Life in the Kingdom of God in the World to 
 come; for by Apoftacy or Difobedience, this, though fometimes called Salvation, might be 
 forfeited and loft ; whereas he that is once polTeflcd ot the other, harh artually an eternal In- 
 heritance in the Heavens, which fadeth not away, Thcfe two Conliderations of the Kingdom 
 of Heaven fome Men have confounded and made one ; fo that a Man being brought into the 
 firft of thefe, wholly by Grace without Works, Faith being all that was required to inftate a 
 Man in it, they have concluded that for the attaining eternal Life, or the Kingdom of God in 
 the World to come. Faith alone, and not good Works, are required, contrary to exprefs 
 Words of Scripture, and the whole Tenour of the Gofpel : But yet not being admitted into 
 that State of eternal Life for our good Works, 'tis by Grace here too that we arc fared, our 
 Righteoufnefs after all being imperfeft, and we by our Sins liable to Condemnation and Death: 
 But 'tis by Grace we are made Partakers of both thefe Kingdom.s ; 'ti> only into the Kingdom 
 of God in this World we are admitted by Faith alone without Works •, but for our Admittance 
 into the other, both Faith and Obedience, in a fincere Endeavour to perform thofe Duties, 
 all thofe good Works which are incumbent on us, and come in our way to be performed by 
 lis, from the time of our believing till our Death. 
 
 10 W) If^orkmanjhip of God created. 'Tis not by virtue of any Works of the Law, nor in 
 Confideration of our fubmitting to the Mofaical Inftitution, or having any Alliance with the 
 Jewifh Nation, that we Gentiles are brought into the Kingdom of Chrift; we are in this entire- 
 ly the Workmanihip of God, and are, as it were, created therein, framed and fitted by him, 
 to the Performance of thofe good Works which we were from thence to live in ; and fo owe 
 nothing of this our new Being, in this new State, to any Preparation or Fitting we received 
 from the Jewifh Church, or any Relation we ftuod in thereunto. That this is the meaning 
 of the new Creation under the Gofpel, is evident from St. Paul's own explaining of it himfelf, 
 2,Cor. 5. 16—18. viz. That being in Chrifb was all one as if he were in a new Creation; 
 and therefore from henceforth he knew no body after the Flefh, /. e. he pretended to no Pri- 
 vilege for being of a Jewifh Race, or an Obferver of their Rites; all thefe old things were 
 done away ; all things under the Gofpel are new, and of God alone. 
 
 (e) This is conformable to what he fays, v. 5, 6. That God quickened and railed the 
 Gentiles, that were dead in TrefpalTes and Sins, with Chriit, being by Faith imitedtohim, 
 and partaking of the fame Spirit of Life which raifed him from the Dead ; whereby, as Men 
 brought to Life, they were enabled (if they would not refift nor quench that Spirit) to live 
 unto God in Righteoufnefs and Holinefs, as before they were under the abfolute Dominion of 
 Satan and their own Lufts. 
 
 SECT- 
 
 I 
 
EPHESIANS, 
 
 SECT. IV. 
 
 CHAP. II. II 11. 
 
 CONTENTS. 
 
 FRom this DoQrine of his in the foregoing Seftion, that God 
 of his Free Grace, according to his purpofe from the begin- 
 ning, had quicken'd and raifcd the Convert-Gentiles, together with 
 Chrift, and feated them witli Chrift in his heavenly Kingdom, St. 
 Faul here in this Seftion draws this Inference to keep them from 
 Judaizing, that though they (as was the State of the Heathen 
 World) were heretofore, by being uncircumcifed, fhut out from the 
 Kingdom of God, Strangers from the Covenants of Promife, with- 
 out Hope and without God in the World, yet they were by Chrift, 
 who had taken away the Ceremonial Law, that Wall of Partition, 
 that kept them in that State of Diftance and Oppofition, now re- 
 ceived without any fubjefting them to the Law of Mofes, to be 
 the People of God, and had the fame Admittance into the King- 
 dom of God with the Jews themfelves, with whom they were now 
 created into one new Man or Body of Men, fo that they were no 
 longer to look on themfelves any more as Aliens, or remoter off from 
 the Kingdom of God, than the Jews themfelves. 
 
 TEXT. 
 
 II 
 
 w 
 
 Herefore lemem- 
 ber that ye being 
 in time jiafTed Gentiles in 
 the flefh, who aie called 
 unciicumcifion by that 
 whicli is called the cir- 
 cumcifion in the flefti 
 made by hands ; 
 12 That at that time ye 
 weie without Chiill, be- 
 
 PAKAPHKASE. 
 
 W Herefore remember that ye who wei-e 
 heretofore Gentiles, diftinguifli'd and 
 feparated from the Jews, who are circuincifed 
 by a Circumcifion made with Hands in their 
 Flefh, by your not being circumcifed in your 
 Flefh (/), Were at that time without all Know- 
 ledge of the Meffiah, or any Expectation of 
 
 NOTES. 
 
 11 (f) This Separation was fo great, that to a Jew the uncirciiiiiciTed Gentiles were coun- 
 ted fo polluted and unclean, that they were not (hut out barely from their holy Tlates and Scr- 
 vice, but from their Tabks and ordinary Conveifation. 
 
 Deli- 
 
30 
 
 Ch. 2. 
 
 EP H ES I ANS. 
 
 PAKATHKASE. 
 
 TEXT. 
 
 »? 
 
 14 
 
 15 
 
 Deliverance or Salvation by hAm(g), Aliens 
 from the Commonwealth of Ifrnel (h), and 
 Strangers to the Covenants of Promife(/), not 
 having any Hope of any fuch thing, and living 
 in the World without having the true God for 
 their God (/r), or they being his People. But 
 now you that were formerly remote and at a 
 dillance, are by Jcfus Chrilt brought near by 
 his Death (/). For it is he that reconcileth 
 us (jfi) to the Jews, and hath brought us and 
 them, who were before at an irreconcilable Di- 
 ftance, into Unity one with another, by remo- 
 ving the middle- Wall of Partition (»), that 
 kept us at a diftance, Having taken away the 
 Caufe of Enmity (0), or diftance between us, 
 
 ing aliens from the com- 
 monwealth of Ifrasl, and 
 Grangers from the cove- 
 nant of jromife, having 
 no hoix, and without 
 God in the world : 
 
 But now in Chrift Je- 
 fus, ye who fometimes 
 were far otf, are made 
 ni^^h by the blood of 
 Chrm. 
 
 For he is our peace, 
 who hath made both one, 
 and hath broken down 
 llie middle wall of patti- 
 tion between us ^ 
 
 H av ing abolifhed in his 
 fleft the enmity, even tlie 
 
 ij 
 
 14 
 
 15 
 
 NOTES. 
 
 1 2 (g) That this is the meaning of being without Chrifl here, is evident from tliis, that 
 what St. Pml fays hert, is to fiiew the diiFerent State of the Gentiles from that of the Jews, 
 before the coming of our Saviour. 
 
 (fe) Who were alone then the People of God. 
 
 {i) CrjmMts. God more than once renewed his Promife to Abrahim, Jftac and ^ncob, and 
 the Children of Ifnd, that upon the Conditions propofed he would be their God, and they 
 fhould be his People. 
 
 C^) "Tis in this fenfe that the Gentiles are called aflw/; for there were few of them Atheifts 
 in our fenfe of the word, /. e. denying fuperiour Powers ; and many of them acknowledge one 
 fupreme Eternal God ; but, as St. Paul fays, l^om. i. 21 When they knew God, they glorified 
 him not as God, they owned not him alone, but turn'd away from him the invifible God, to 
 theWorfhip of Images, and the falfe Gods of their Countries. 
 
 13 (/) How this was done the following words explain, and Col. 2. 14. 
 
 14 (m) 'Hiiav, Our, in this verfe muft fignify Perfons in the fame Condition with thofe he 
 fpeaksto under the Pronoun Jf/ts7(_>'?, in the foregoing verfe, orelfethe Apoftlc's Argument 
 here would be wide, and not concliUive ; but^e in the foregoing verfe inconteftably lignifies 
 the Convert Gentiles, and fo therefore rauft iJ^aji in this verfe. 
 
 (h) See Col. I. 20. 
 
 15 (0) It was the Ritual Law of the Jews, that kept them and the Gentiles at an irrecon- 
 cilable diftance ; lb that they could come to no Terms of a fair Correfpondence, the Force 
 whereof was fo great, that even after Chrift was come, and had put an End to the Obligation 
 of that Law, yet it was almoft impoflible to bring them together ; and this was that which in 
 the beginning moft obftruftsd the Progrefs of the Gofpel, and difturbed the Gentile 
 Converts. 
 
 by 
 
EPHESIANS. 
 
 law of commandments by abolifhing (p) that part of the Law which 
 contained in ordinances, ^^^^^^^^ ^^ ^^^^^^^ Commands and Ordinances, 
 
 N 1 E S. 
 
 (f) Bj abolijhing. I do not remember that the Law of Mofcs, or any part of it, is by an 
 actual Repeal any where abrogated ; and yet we are told here, and in other places of the 
 New Teftamentj that it is abolijhed. The want of a right underftanding of what this abolijlnrg 
 wasi and how it was brought about, has, I fufpeft, given occafion to the mifunderftanding of 
 feveral Texts of Sacred Scripture ; I beg leave therefore to offer what the Sacred Scripture 
 Teems to me to ftiggeft concerning this Matter, till a more through Enquiry by fome abler 
 Hand (hall be made into it. After the general Revolt and Apoflacy of Mankind, from the 
 Acknowledgment and WorQiip of the one only true invifible God their Maker, the Children 
 of Jf rue I, by a voluntary Subraiflion to him, and Acknowledgment of him to be their God and 
 lupremeLord, ame to be his People, and he, by a peculiar Covenant, to be their King ; and 
 thus erefted to himlelf a Kingdom in this World out of that People, to whom he gave a 
 Law by MoJ'es, which was to be the Law of the Ifroilites, his People, with a purpofe at the 
 fame time, that he would in due feafon transfer this his Kingdom in this World, into the hands 
 of the Mefliah, whom he intended to fend into the World, to be the Prince and Ruler of his 
 People, as he had foretold and promifed to the Jews. Into which Kingdom of his under his 
 Son, he purpofed alfo, and foretold that he would admit and incorporate the other Nations 
 of the Earth, as well asthofe of the Pofterity of Abraham, Iftnc, and Jacob, who were to come 
 into this his enlarged Kingdom upon new Terms that he (hould then propofe ; and that thole, 
 and thofe only, (hould from henceforth be his People. And thus it cameto pafsjthat tho the Law 
 which was given by Mofes to the Ifraelites was never repealed, and lo cealisd not to be the Law 
 of that Nation j yet it cc-afed to bo the Law of the People and Kingdom of God in this World, 
 becaufe the Jews not receiving him to be their King, whom God hadfent to be the King and 
 fole Ruler of his Kingdom for the future, ceafed to be the People of Goil, and the Subjedis of 
 God's Kingdom. And thus Jefus Chrift by his Deatii entering mto his Kingdom, having then 
 fulfilled all that was required of him for the obtaining of it, put an End to the Law of tAofes, 
 opening another way to all People, both Jews and Gentiles, into the Kingdom of God, quite 
 different from the Law of Ordinances given by Mo/fi, viz. Faith injcfus Chrift, by which, and 
 which alone, every one that would, had now Admittance into the Kingdom of God, by the one 
 plain and eafy fimple Ceremony of Baptifm. This was that which, though it was alfo foretold, 
 the Jews underftood not, having a very great Opinion of themfelves, beaufe they were the 
 cholen People of God : and of their Law, becaufe God was the Author of it ; and Ibconduded 
 that both they were to remain the People of God for ever, and alfo that they were to remain 
 tin under that fame Law, which was never to be alter'd ;, and To never underftood what was 
 foretold them of the Kingdom of the MelFiahjin refpcft of the ccafing of their Law of Ordinan- 
 ces, and the Admittance of the Gentiles upon the fame Terms with them into the Kingdom of 
 the Melfiah ; which therefore St. Pdwi calls over and over again a Myftery, and a Myftery hid- 
 den from Ages. 
 
 Now he that will look a little farther into this Kingdom of God, under thefe two different 
 Difpenfations of the Law and the Gofpel, v ill find that it was erefled bv God, and Men were i c- 
 call'd into it out of the general Apoftary frcm their Lord and Maker, tor the unfpeak^ble Good 
 and Benefit of thole who by entering into if, return'd to their Allegiance,thu; thereby they might 
 be brought into a Way and Capacity of being rjftor'dto that happy State of fcternal Life, 
 which they had all loft in Aiim, which it was impoliiblc hey could ever recover whilft they 
 remain'd Worfhipers and Vaffals of the Devil, and fo Out-laws and EnemiestoGod in the 
 Kingdom, and under the Dominion of Satan i fincethe moft byafs'dsnd partial Inclination of 
 an intelligent Being, cocKl never expeil that Goi.', (lioukl reward Rebellion and Apoftacv with 
 
 eternal 
 
32 EVHESI ANS. 
 
 Cll. 2. 
 
 '^^'XJ NOTES. 
 
 eternal Happinefs, and take Men that were aftually Vaflals and Adorers of his Arch-Enemy the 
 Devil, and immediately give them eternal Blifs, with the Enjoyment of Plealures in his Pre- 
 fence, and at his Right-hand for ever more. The Kingdom of God therefore in this World, 
 was, as it were, the Entrance to the Kingdom of God in the other World, and the Receptacle 
 and Place of Preparation of thofe whoaim'd at a (liarc in that eternal Inheritance. And hence 
 the People of the Jews were called holy, chole;,, and Sons of God ; as were afterward the Chri- 
 ftians called Saints, Eleft, Beloved and Children of God, iic. But there is this remarkable dif- 
 ference to be oblerv'd in what is faid ot the Subjtffts of this Kingdom, under the two different 
 -Dlfpenfations of the Law and the Gofpel, that the Converts to Chriftianity, and Profeffors 
 of the Gofpel, are often termed andfpokeofas/awi, which I do not remember that the Jews 
 or Profelytes, Members of the Common-wealth, any where are : The reafon whereof is, that 
 the Conditions of that Covenant whereby they were made the People of God, under that 
 Conftiiution of God's Kingdom in this World, was, Do this anilive ; but he chat continues 
 no: in a!l thcfe things to do them, fhall die. Bat the Condition of the Covenant whereby they 
 l):'cunie the People ot God, in the Conftitucioti of iiis Kingdom under the Meffiah, is, Believe 
 and repent, and thou fnalt be faved, /. e. Take Chrift for thy Lord, and do lincercly but what 
 thou canftto keep his Law, and thou fhalcbe faved ; in the one of which, which is therefore 
 called the Covenant of Works, thofe who were atlually in that Kingdom could not attain the 
 everlafting Inheritance : And in the other called the Covenant of Grace, thofe, who if they 
 would but continue a; they began, i. e. in the State of Faith and Repentance, i. e. in a Sub- 
 milnon to and owning of Chrift, and afteady unrelenting Refolution of not offending againft 
 his Law, could not mifs it, and fo might truly be faid to be faved, they being in an unerring 
 way to Salvation. And thus we fee how the Law of Nlofes is by Chrift abolifhed under the 
 Gofpel, not by any aftual Repeal of it, but is fet afide, byceafingto be the Law of the King- 
 dom of GocI tranflated into the hands of the Melfiah, and let up under him ; which Kingdom 
 fo erecfedi contains all that God now does or will own to be his People in this World. This 
 way of aMlilhing'of the Law , did not make thofe Obfervances unlawful to thofe who before their 
 Converlion to the Gofpel were circumciled, and under the Law, they were inditFerenc things, 
 which the converted Jews mi^ht or might not obfervc, as they found convenient : That which 
 was unla'Aful and contrary to the Gofpel, was the making thofe ritual Obfervances neceflary 
 to be join'd with Faith in Believers for Juftification, as we fee they did, who, Ails 15. taught 
 the Brethren, that unlefs they were circiimcifed after the manner of Mol'es, they could not be 
 laved ; fo that the nailing it to Chrift's Crofs, Co/- 2. 14. was the taking away from thenceforth 
 all Obligation for any one to be circumcifed, and to put himfelf under the Obfervances of the 
 Law, to become one of the People of God, but was no Prohibition toany one who was circum- 
 cifed before Converfion toobferre them. And accordingly we fee, Gal. 2. u. that what St. 
 Paul blames in St. Peter, was compelling the Gentiles to live as the Jews do : Had not that 
 been in the Cafe, he would no more have blam'd his Carriage at Amiocb, than he did his 
 Obferving the Law at ^erufakm. 
 
 The Apoftle here tells us what part of the Mofaical Law it was that Chrift put an End to 
 by his Dcatli. vi^. tov v'o^v rav ''iv'nhSv \v Jhyuact, thd Lam of Conimnimcms in OriinanKS ; 
 i. e. the pofitive Injunifions of the Law of fAofa concerning things in their own nature indif- 
 ferent, which became obligatory meerly by virtue of a direct pofitive Command; andare cal- 
 led by St. P^h/ in the parallel place, Col. 2. 14. yji^iyfUfoVTOti Jhyfjictfi, the Huni-Toriting of 
 Ordinances. There were, befidesthefe, contained in ilie Book of the Law of Mofis, the Law 
 of Nature, or, as it is coinmonly calledj the Moral Law, that unmoveable Rule of Right which 
 is of perpetual Obligation : This Jefus Chrift is fo far from abrogating, that he has promul- 
 gated it a new under the Gofpel, fuller and clearer than it was in the Mofaical Conftitution, 
 or any where ell'e ; and by adding to its Precepts the Sanftion of his own Divine Authority, 
 has made the Knowledge of that Law more eafy and certain than it was before ; fo that the 
 Subjefls of his Kingdom whereof this is now the Law, can be at no doubt or lofs about their 
 Duty, if they will but read and conlider the Rules of Morality, which our Saviour and his 
 Apoftles have deliver'd in very plain words in the holy Scriptures of the New Teftament. 
 
 that 
 
EPHESIJNS. 
 
 TEXT. PARAPHRASE. 
 
 33 
 
 Ch. 2: 
 
 for to make in himfelf, of 
 twain, one new man, fo 
 making peace ; 
 j6 And that he might re- 
 concile both unto God 
 in one body by the crofs, 
 having flain the enmity 
 thereby : 
 
 17 And came, and prea- 
 ched peace to you which 
 were afar off, and to them 
 that were nigh. 
 
 18 For tiuougli him we 
 both have an accefs by 
 
 that fo he might make (^) or frame the two, 
 Jews and Gentiles, into one new Society 
 
 VI 
 
 or Body of God's People, in a new Conftituti- 
 on under himfelf (r), fo making Peace between 
 them. And might reconcile them both to God, 
 being thus united into one Body m him by the 
 Crofs, whereby he deflroy'd that Enmity or 
 Incompatibility that was between them, by 
 nailing to his Crofs the Law of Ordmances 
 that kept them at a diitancc. And being come, 
 preach'd the good Tidings of Peace to you Gen- 
 tiles that were far oif from die Kingdom of 
 Heaven, and to the Jews that were near, and 
 in the very Precinds of it. For it is by him 
 
 NOTES. 
 
 15 (q) Make; the Greek word is xtiVd, which does not al,\ ays fignity Creation in a ftri£l 
 Senfe. 
 
 (r) This, as I take it, being the meaning, it may not be amiis perhaps to look into the reafon 
 why St. I'aul exprefll:-. i: in tliis more figurative manner, vi^. to nuke in himfelf oj twain ae mm 
 Mm, which, 1 humnly conceive, was moie iuitable to the Idea's he had, and fo were, in fewer 
 words, more lively and expreli ro his piirpole : He always has J fus Chrift in liis-Mind, as the 
 Head of the Cliurch, which was his Body, from and by whom alone, by being united to him, the 
 whole Body and every Menilier of it receiv'd Life, Vigour and Strength, and all the Benefits of 
 that State ; which udmirably well (hews, that whoever were united to this Head, miifi: needs 
 be united to one another, and alio that all the Privileges and Advantages they en joy d, were 
 wholly owing to their Union with, and adhering to him rheir Head; which were the two 
 things that he was here irciilcating to the Convert Gentiles of Ejihefus, to (hew ihem, that 
 now under the Gofpcl Men becanie the People of God, niecrly by Faith in Jtfus Chrift, and 
 having him for their Head, and not ar all by keeping the Rimal Law of Mofcs, which Chnft 
 had abolifhed, and lb had made way for the Jewsantl Gentiles to become one in Chrift, lince 
 now Faith in Tiim alone united them into one Body under that Head, with the Obfervance of 
 the Law ; which is the meaning of /o vidklvg Feuf. 1 hope this lingle Note here may lead 
 ordinary Readers into an underftanding of St. Pjwi's Stile, and by making them oblerve tlie 
 Reafon, give them an ealier Entrance into the meaning ot St. VJiul\ figurative Exfreffions. 
 
 It the Nation of the Jews had ov.ncd and received Jefiis the Mclfiah, they had continued 
 on as the People of God ; but atLcr that they had Nationally rejetted him, and refufed to h.ave 
 l^m tu)e C'Vei them, and put him to Death, and fo had revoL;d from their Allegiance, and 
 withdrawn thcmfelves from tlie Kingdiim of God, which he had now put into tlie Hands of 
 his Son, they were no longer the People of God ; and therefore all thole of the Jewilh Nati- 
 on, who after that would return to their Allegiance, had need ot Reconciliation to be re-ad- 
 mitted into the Kngdom of God, as part of his People, who were now received imo Peace 
 and Covenant with him upon other Terms, and under other Laws, than being the Polfcrity 
 of Jmo'j, or Oblci vers of the Law of Mofcs. 
 
 E tlut 
 
 16 
 
 17 
 
 18 
 
34 EPHESIJNS. 
 
 Ch. 2. 
 
 ^^■v-v; PARAPHRASE. TEXT. 
 
 19 
 
 20 
 
 21 
 
 22 
 
 that we, both Jews and Gentiles, have Accefs to 
 the Father by one and the fame Spirit. There- 
 fore ye Epheftafis, though heretofore Gentiles, 
 now Believers in Chrill, you arc no more Stran- 
 gers and Foreigners, but without any more ado 
 Fellow-Citizens of the Saints, and Domefticks 
 of God's own Family i Built upon the Founda- 
 tion laid by the Apotlles and Prophets, where- 
 of Jefus Chrift is the Corner-ftone : In whom all 
 the Building fitly framed together, groweth 
 unto an holy Temple in the Lord : In which 
 €ven the Gentiles alfo are built up together 
 with the believing Jews, for an Habitation of 
 God, through the Spirit (j). 
 
 one Spirit unto the Fa- 
 ther. 
 
 Now therefore ye are 19 
 110 more Itrangers and fo- 
 reigners, but fellow-citi- 
 zens with the faints, and 
 of the lioufhold of God : 
 
 And are Luiltupon the 20 
 foundation of tlit apoilles 
 .and prophets, Jefus Chrifl 
 himfelf being the chief 
 cotner-Uone. 
 
 Ill w)iom all the buil- 2i 
 ding fitly framed toge- 
 ther, growetli unto an 
 lioly temple in the Lord : 
 
 In whom you alfo are 22 
 builded together for an ha- 
 bitation of God through 
 the Spirit. 
 
 NOTES. 
 
 22 (s) The Senfe of which Allegory I take to be this ; It is plain from the Atteftation of 
 the Apoftles and Prophets, that the Gentiles who believe in Chrift are thereby made Mem- 
 bers of his Kingdom, united together under him their Head into liich a well framed Body, 
 wherein each Perfon has his proper Place, Rank and Funftion to which he is fitted, that God 
 will accept and delight in them as his People, and live amongft them, as in a well-framed 
 Building dedicated and fet apart to him, whereof the Gentiles make a part, and without any 
 difference put between you, are framed in Equality, and promifcuoufly with the believing 
 Jews, by the Spirit of God, to be one People, amongft whom he will dwell, and be their God, 
 and they (hall be his People. 
 
 SECT. 
 
EPHESIANS. 35 
 
 Ch. J. 
 
 SECT. V. 
 
 CHAP. in. I 11. 
 
 CONTENTS. 
 
 THis Se£lion gives a great light to thofe foregoing, and more 
 clearly opens the Defign of this Epiftle : For here St. Pnul 
 in plain words tells them, it is tor preaching this Doftrine that- 
 was a Myftery, till now being hid from former Ages, ('viz,.) that 
 the Gentiles inould be Co-heirs with the believing Jews, and ma- 
 king one Body or People with them, fhould be equally Partakers 
 of the Promifes under the MeflTiah, of which Myilcry he by par- 
 ticular Favour and Appointment was ordain'd the Preacher. 
 Whereupon he exhorts them not to be difmay'd, or flinch in the 
 lead from the Belief or Profeflion of this Truth, upon his being 
 perfecuted and in Bonds upon that account. For his fuflPering for 
 it, who was the Preacher and Propagator of it, was fo far from be- 
 ing a juft Difcouragement to them, from {landing firmly in the 
 Belief of it, that it ought to be to them a Glory, and a Confirma- 
 tion ot this eminent Truth ot the Gofpel, which he peculiarly 
 taught, and thereupon he tells them, he makes it his Prayer to God, 
 that they may be ftrengthen'd herein, and be able to comprehend 
 the Largcnefs of the Love of God in Chriit, not confined to the 
 Jewiili Nation and Conftitution, as the Jews conceited, but far 
 ifurpafTing the Thoughts of thofe who prefumed themfelves know- 
 ing, would confine it to fuch only who were Members of the 
 Jewifh Church, and Obfervers of their Ceremonies. 
 
 TEXT. PAKAVUKASE. 
 
 lihis qaufe, I Pau! 
 _ iC prifoner of Jelu 
 ("luiil tor you Gemiks ; 
 
 , -nORihisqaufe, iPaui, T~^OR my Preaching of this (0» t P.Wam 
 
 LlKXlil:? £ aPrifoiier, upon account of the Gofpel of 
 
 jelus Chrifi:, for the Sake and Service of you 
 
 NOTES 
 
 I CO See Col 4. 3. 2 Tim. 2, 9, 10 
 
 E 2 Gen- 
 
EPHESIJNS. 
 
 PARAPHRASE. TEXT. 
 
 Gsatiles («) : Which you cannot doubt of, 
 fince {ivj ye have heard oF the Difpenfation of 
 the Grace of God, which was given to me in 
 reference to you Gentiles : How that by efpe- 
 cial Revelation he made known unto me in par- 
 ticular (v) the Myftery fj) (as I hinted to you 
 above, v/z,. ch. i. 9. By the bare reading where- 
 of ye may be alTured of my Knowledge in this 
 formerly conceal'd and unknown part of the 
 Gofpel of Chrift (^z) : ) Which in former Ages 
 was not made known to the Sons of Men, as 
 it is now revealed to his holy Apoftles and Pro- 
 
 N T E S. 
 
 If ye liave heard of 2 
 the difpenlation of the 
 grace of God, which is 
 given me to you-wiiid : 
 
 How that by revelati- : 
 oil he made known unto 
 me the myfiery, (as I 
 wrote afore in few words. 
 
 Whereby wlien ye read 4 
 ye may underii.UKi my 
 kno'.vledp,c in the niyitery 
 of Cluilt; 
 
 Wliich in other ages ^ 
 was not mide known un- 
 to the Ions of men, as it 
 is now revealed unto lus 
 
 («) See rhil. 1. 7. Col i. 24. 
 
 2 (w) '£«>♦, is foinetimes an affirniitive Particle, and fignifies in Greek the Tame that 
 fiquidem doss in Latin, and fo the Senfe requires it to be underftood here ; for it could not be 
 luppofed but the Ephefians, among whom St. Paul had lived folong, rauft have heard that he 
 wasby exprersCommiffion from God made Apoftle of the Gentiles, and by immediate Reve- 
 lation inftrufted in the Doftrine he was to teach them, whereof this of their Admittance into 
 the Kingdom of God purely by Faith in Chrift, without Circumcifion and other legal Obfer- 
 vances, was one great and neceffary Point, whereof St. Paul was fo little fhy, that we fee the 
 World rung of it, Aili 2x. 28. And if his Preaching and Writing were of a piece, as we need 
 not doubt this Myftery of God's Purpofe to the Gentiles, which was communicated to him by 
 Revelation, and we hear of fo often in his Epiftles, was not concealed from them he 
 preach'd to. 
 
 3 (x) Though St. Peter was by a Vifion from God ^ent to Cornelius z Gentile, Ails 10. yet 
 we do not find that this purpofe of God's calling the Gentiles to be his People equally with the 
 Jews, without any regard to Circumcifion, or the Mofaical Rites, as revealed to bin), or to any 
 other of the Apoftlcs, as a Do£lrine which they were to preach and publifh to the World : 
 Neither indeed was it needfiil that it (hould be any part of their Coramiffion, who were Apo- 
 ftles only of the Circumcifion, to mix that in their M;;flage to the Jews, which fhould make 
 them ftop their Ears and refufe to hearken to the other parts of the Gofpel, which they 
 were more concerned to know and be inftrufted in. 
 
 (j) See Col. I. 26. 
 
 4 (i) One may be ready to ask, to what Purpofe is this, which this Parenthefis contains here 
 concerning himfclf ; and indeed without having an Eye on the Defign of this Epiftle, it is pretty 
 hard to give an Account of it, but that being carried in view, there is nothing plainer, nor 
 more pertinent and perfwafive than this here; for what i.an be of more force to make them 
 ftand firm to the Doftrine which he had taught them, of their being exempt from Circumcifion, 
 and the Obfcrvances of the Law, if you have heard, andlaffure you in my Epiftle, that this 
 Myftery of the Gofpel was revealed in a particular manner to me from Heaven : The very 
 reading of this is enough to fatisfy yep, that I am well inftru£led in that Truth, and that you 
 may fafely depend upon what I have taught you concerning this Pomt, notwithftanding I am 
 in Ptifon for it, which is a thing you ought to glory in, fince I fuffcr for a Truth wherein you 
 are fo nearly concern'd ; fee ch. 6. 19. 
 
 phets 
 
EPHESIJNS. 37 
 
 TEXT, PARAPHRASE. 
 
 holy aponies aud pro- phets -by the Spirit, viz. That the Gentiles 
 
 phets^hy ^^virj^^^^ (hould bc Fellow-Heirs, be united into one Bo- 
 
 (houid be' feiiow-heirs, dy, and partake of his Promife {a)m Chrift, 
 
 andoftiiefame body, and joyntlv with the Jews (^), in the time (c) of 
 
 \:S:^^£S^: the Gofpel; Of which Dodrme Hn particular 
 
 7 wiiereof I was made a vv^as made the Miniftei*(^) according to the 
 
 5ft!j"thTgnce"of°God ^r^c and gracious Gift of God, given unto me 
 
 NOTES. 
 
 6 (a) The Promire here intended, is the Promife of the Spirit ; fee Gal. 3. 14. which was not 
 given to any but to the People and Children of God ; and therefore the Gentiles receiv'd not 
 the Spirit till they became the People of God, by Faith in Chrift, in the Times of the Gofpcl. 
 
 ffi) Though the Jews are not exprefly named here, yet it is plain from the foregoing 
 Chapter, v. 11, &c. that 'tis of the Union of the Gentiles with the Jews, and making with 
 them one Body of God's People, equally Iharing in all the Privileges and Benefits of the 
 Gofpel that he is here fpeaking, the fame which he teaches, Oal. 3. 26—- — 29. 
 
 (0 Aict T? iwst^y^xw, fignifies here. In the time of the Gofpel, as rfli rt'xp.?t/9»<«f iignities. 
 In the time of Uncircumcifion, J^w.7.11. fee Note on ^ni.7.5. The fame thing being intended 
 here, which, ch. i . 10. is thus exprefled ; That in the Difpenfation of the Fulnefs of lintis, i. e. 
 in the time of the Gofpel, all things might be gathered together, or united, in Chrifi, or, by 
 Chrift. 
 
 7 (i) Though he does not in exprefs words deny others to be made Minifters of it, for it 
 neither fuited his Modefty, nor the Refpeft he had for the other Apoftles, fo to do, yet his 
 ExpreflTion here will be found ftrongly to imply it, efpecially if we lead and confider well the 
 two following Verfes j for this was a neceflary Inftruflion to one who was fent to convert the 
 Gentiles, though thofe v.iho were fent to their Brethren the Jews were not appointed to pro- 
 mulgate it. This one Apoftle of the Gentiles, by the Siicceis of his preachuigtu the Gen- 
 tiles the Atteftation of Miracles, and the Gift or the Huly Ghuft, join'd to what Paer had 
 done by fpecial Dire£\ion in the Cafe o( Cornelius^ would be enougn in its due fcalbn to con* 
 
 vince the other Apoftles of this Truth, as we may fee it did, Mts 15. & Gal. 2. 6 9. 
 
 And of what Confequence, and how much Sc. Tifiii thought the preaching of this Doftrine his 
 peculiar Bulinefs, we may fee by what he fays, ch. 6. 19, 20. where one may lee by the diffe- 
 rent Treatment he received from the reft of the Apoftles, being iu Bonds upon tliat account, 
 that his preaching herein differ'd from theirs, and he was thereupon, us he tells us hiinfelf, 
 treated as an evil Doer, 2 Tim- 2. 9. The Hiftory whereof we have, A^s 21. 17, &c. as we 
 have elfevvhere obferv'd. And it is upon the account of his preaching this Doftrine, and dif- 
 playing to the World this concea I'd Truth, which he calls every wliere a hidden Myftery, that 
 he gives to what he had preach 'd the diftingiiiftiing Title of )My Go/^fi, Rom. 16.25. which he 
 IS concerned that God fliould eftablifh them in, that being the chief d.dgn of his Bpiftic to the 
 Romans, as here to the Ephefians. The inlifting fo much on this, that it was the fpecial Vavour 
 and Commiffion of God to him in particular, to preach this Doftrine of God's purpofe of 
 calling the Gentiles to the WorUl, was not out of Vanity or Bonlting, but was here of great 
 ufe to his prefent purpofe, as carrying a ftrong Reafon with it, why the Ephelians (houKi rather 
 believe him, to whom, as their Apoftle, it was made mjnifeft, and committed to \k i)rcach'd, 
 than the Jews, from whom it had been conceal'd, and was kept as a Myftery, and was in it 
 felf rti/e^/p^jiirtfBC, infcrutable by Men, though of the beft natural Parts and tndowments. 
 
38 
 
 Ch. J. 
 
 EP HEX TANS. 
 
 PAKAFHKASE. TEXT. 
 
 lO 
 
 by the effectual working of his Powei-, m his fo 
 wonderful converting the Gentiles by my Prea- 
 ching (e) ; Unto me, I fay, who am lefs than 
 the leaft of all Saints, is this Favour given, 
 tliat I fhould preach among the Gentiles the un- 
 fearchable Riches of Chrill Cf) ; And make all 
 Men (^) perceive how this Mylfery comes now 
 to be communicated (^) to the World, which has 
 been concealed from all paft Ages, lying hid in 
 the fecret Purpofe of God, who frames and 
 manages this whole new Creation by Jefus 
 Chrift fi) ; To the intent that now under the 
 
 Gofpel 
 
 given unto me by tlie 
 uft'eduil working oH his 
 power. 
 
 Unto me, who am lefs 
 than tho leaflof all faints 
 is this grace given, thac 
 I (hoiild pre.ich among 
 the Gentiles tlie unlear- 
 chable riclies of Chrift ; 
 
 And to make all men 
 fee, what is tke fellow- 
 Ihipof the inyllery which 
 from the beginning of 
 the World, hath been hid 
 in God, who created all 
 things by Jefus Chrift : 
 
 To the intent that now 
 
 10 
 
 NOTES. 
 
 (e) This feems to be tlie Energy of the Power of God which he here fpeaks of, as appears 
 by what he fays of St. P^ter, and of h.imfelf. Gal. 2. 8. 'O ivi^yiaat n»Tfa) ut dcwo^hh -ms -jri- 
 piTJu/tf ivHfym 1^ '*uoi h'j t* «9i'W, Be thit wrought efFeftually /'« Peter to the j4pof}!-j}iip of 
 the Circiimcifion, the fume wis mighty, if vrought effeiiuuliy in me, as ipif)*tct is here tranflated, 
 of which his very great Modefty could not hinder from /peaking thus, i Col. 15. 9, 10 / aw 
 the leafl of the Apoflles, thM am not meet to be called an yipoflle, Sutaufi 1 perfccuted the Church of 
 Goi: But by the Grace of Goi J am ''"hat I am, and hit Grace which roas bejiowed ufon me, vanvot 
 in vain, hut I laboured more abund.mtly than they all \ yet mt I, but the Grace of God that watwiih 
 me: A Paifage very fuicable to what he fays in this and the next Verle. 
 
 8 (f) i. e. That abundant Treafiire of Mercy, Grace and Favour, laid up in Jefus Chrift, 
 not only to the Jew ., but to the whole Heathen World, which was beyond the reacli of hu- 
 mane Sagacity to difcover, and could be known only by Revelation. 
 
 (g) All Men, i. e- Men of all lores and Nations, Gentiles as well as Jews. 
 
 9 (h) T'k » *i>ivoy\a., IVkat is tin Communication, i. e. that they may have light from me, to 
 fee and look into the Reafon and Ground of the Difcovery or Communication of this Mylkry 
 to them now by Jefus Clirift, who is now exhibited to tl;e Wyrld, into whole hands God has 
 put the Management of this whole Difpenfation. 
 
 (i) To open our way to a ri^ht Senfe ofthefe words, to -m waVw Kr'vnvn Sici, \njl, it 
 will be neceffary in the firft place to conllder the Terms of it, and how they are ul'ed by 
 St. Paul. 
 
 1. As to Kri'^iTt, created, it is to be acknowledged, that it is the word ufed in Sacred Scrip- 
 ture to expref^ 6>tf<!t/o» in the Scriptural SLnfe of Omhow, i.e. making out of nothing; bur 
 yet that it is njt always ufed i.i thatScnfe by St. Paul, is vilible from the \<,ih Verfe of the 
 foregoing Chapter, where our Tranflators have rightly render'd x.rin mak.e, ;md it would 
 contain a manifelt Abfurd'ty to render it there create, in the Theological Sci-'e of the word 
 cre.ite. 
 
 2. It is to \ii obferved that St. Paul often choofes to fp;"3k of the Work of Redemption by 
 Chrift as a Creation. Whether it were becaiife this wa- ihc chief en I of the Creation, or 
 whether it were becaufe there was no lefs feen of the Wifdom, Power and Goodnefs of God, 
 
 in 
 
EPHESIANS. 39 
 
 Cli. J. 
 TEXT, PARAPtlKASE. ^^ ^ 
 
 the principalities Gofpcl the manifold Wifdom of God, in the 
 rmTgy"be"n:S oixlermg and management of h:s hea.enly 
 
 unto 
 and pc 
 
 by the chuTch "themani- Kingdom, might be made known to Prmcipa- 
 
 N 1 E S. 
 
 in this, than in the firft Creation, and the Change of loft and revolted Man from being dead 
 in Sins, to Newnefs of Life, was as great; and by as great a Power, as at firft making out of 
 nothing, or whether it was bccaufe the «,vau(;)A^uam(, under Jtlus Chrift, the Head menti- 
 oned, ch. I. 10. was a Reftitution of the Creation to ics primitive State and Order, which, 
 /tSisi.zi. is called Aire^siswtfKW «"»»""*»', the Jieflimtim of all things, which was began with 
 the preaching of St. fair,: Biptifi, fwho was the Elias that reftored all things, Mat. 17. 1 1- i- e. 
 opened the Kingdom of Heaven to BLlievers of all Nations, Luke \6. 16.) and is compleated 
 in Chnft's coming with his Saints in the Glory of his Father at the laft day. But whether 
 Ibme or all of theie Conjectures which I have mentioned be the reafon of it, this is certain, 
 that St. Paul fpeaks of the Work of Redemption, under the name of Creation. So 2 Cor. 5. 
 17. if any one be in Chrift, Kdiyti kti^u he is a. new Creature, or iiii a >^en Creation. And Cai. 
 6. 15. Jn Chrift Jefus neither Cirnmdfion avaiietb any thing, nor Vticircumcifion, but Koivn Krim, 
 the tieva Creation. 
 
 'Tis then to be confider'd of which Creation Tst mivm KTitmvn, roho created all things, is 
 iiere to be iinderftood. The Bufinefs St. Paul'is upon in this place, is to fhew that God's Pur- 
 pofc of taking in the Gentiles to be his People under the Gofpel, was a Myftery unknown in 
 termer Ages, and now under the Kingdom of theMefliah committed to him to be preach "d to 
 the World. 
 
 This is fo manifeftly the Defsgn of St. Paul here, that no body can miftake it. Now if the 
 Creation of the material World, of this vifible Frame of Sun, Moon, and Stars, and heavenly 
 Bodies, that are over us, and of the Earth we inhabit, hath no inimetliate Relation, ascer>- 
 tainly it hath not to this Myftery, this Deiign of God's, to call the Gentiles into the Kingdom 
 of his Son, it is to make St. Paul a very loole Writer and weak Arguer, in the middle of a Dil- 
 courfe which he feems to lay much ftrefs on, and to prtls earneftiy on the Ephcfians (for he 
 urges it more than once) to bring in things not at all to his purpofe, and are of no ule to the 
 bufinefs in hand. We cannot therefore tivoid taking the Creation, and things created, here 
 to be thofe of the new Creation, (t/'^.j thofeof which the Kingdom of Chrift, which was this 
 new Creation, was to be made up, and in that Senfe, t* Trt'cTTt xTi«fn //* 'hti' ■^ati', 
 mho created all things by fe[us Chrijl , is a reafon to (hew vthy God kept his purpofe of making 
 the Gentiles meet to be Partakers of the Inheritance ot the Saints, or as he exprcfleth it, ch. 
 1. 10. that they JfcoKM ^e his It'orimanfliip created in Chrift 'fefus unto good Works, concealed from 
 former Ages, vi^. becaufe this new Creation wasin Jefus Chrift, and fo proper to be preach'd 
 and publifh'd when he was come, wliich is ftrongly conhrni'd by the Words of the following 
 Verfe, vi^. that WW in its due lirac, by this new piece of Workmanft.ip of hi?, vi^. the 
 Church might be made hiovm the manifold Wifdom of Cod This taking in the Gentiks into the 
 Kingdom of his Son, and after thac the re-afTumi'ig .igoin of the Jews, who had been rcjeflcd, 
 St. Paul looks on as fo great an Inftance, andDiipUy cf the Wiidom of God, that it makes 
 him cry out, l^m- 11.33. the Depth of the }(uhei loth of thi Wifdom and f^wtvledgc of God, 
 bow unjearchablt trt his Judgments, and his Ways paft finding out- 
 
 ... .::: ...ji...,-: ,...,,-1 
 
 lities 
 
EPHESIJNS, 
 
 FAKAPHRASE. TEXT. 
 
 lities and Powers by the Church (/C')> According f^i*! wifdom of God, 
 
 to 
 
 NOTES. 
 
 lo (it) There be two things in this Verle that to me make it hard to determin the precifc 
 SenCe of it ; The firft is, what is meant by d^^ls 8c 'J^tsjius, Terms that rometimes in Sacred 
 Scripture lignify Temporal Magiftratcs, and lo our Saviour uics them, Luki u. n. and St. 
 J'Mii, Tk. i- I- Sometimes for thofe who are vefted with any Power, whether Men or Angels, 
 lb I ccr. 15. 24. Sometimes for evil Angels, fo they are undeiftood, cb. 6. 12. Sometimes 
 they are underftood of good Angels, i^'Cvl. i. 16. Now to which of_ theie to determin the 
 Senfe here, 1 conftfs my felf not fufficiently enlighten\U Indeed iv nl; Wtif^voK, in the 
 thmgs of his heavenly Kingdom, would do lomething towards, were ic undoubtedly certain 
 whether thofc words were in Conftruftion to be join'd to *fX*'* ^ i^wiaif, or to JofU ; i. e. 
 Vyiieiher vis are to underttaiul it of Principalities and I'owers in the Kingdom of Heaven, or 
 of the Wifdom of God ii\ the ordering of that Kingdom : If the firft of tliefe, then 'tis evident 
 they would fignify the heavenly Hoft of good Angels employ 'd in the Guard and Promotion 
 of the Kingdom of Chrift. But the Knowledge Ipoken of here, as communicated to thele 
 Principalities and Powers, being only in conlequence of St. PauVs preaching, 'tis not ealy to 
 conceive, tliat the Revelation and Commilfion given to St. Paul, for the declaring the Myftery 
 ot God's purpoie, to take the Gentiles into the Church, was to the intent the Angels, either 
 good or bad, Ihuuld be inftiurtcd in this great and important Truth, wherein the Wifdom of 
 God fo much fliewed it ftlf, and that they fhould have no knowledge of it before nor other- 
 v/ile. This is fo great a Difficulty, that it feems fi:rongiy to perlwade, that the Principali- 
 ties and Powers here mentioned are of this World, but againit this there lies this obvious Ob- 
 jection, That the Mjgiftiateb of the Heathen World did not much concern themfelves in what 
 Sr. Paul preached, nor upon his declaring that the Gentiles under the Meffiah were to be ta- 
 ken in to be the People ot God, did in effect gather from the Church thus conftituted, any 
 Arguments of the Wifdom of Gud. If therefore I may venture my Conjecfnre, for I dare 
 hot be pofitivein-a place that 1 confefs my felf not fully to underftand, I Ihould take this to 
 b,; the meaning of it. The High-Priefts, Scribes and Phariiees, yvlioarethe Rulers of the 
 Jewifh Nation, and alone pretend to any Authority in thcfc Matters, deny ^he Converted 
 Heathena to be the People of God, becaufe they negleil the Law and CircumciUon, and thole 
 other Rites, whereby. God has appointed thofc who are his People to be feparatecl from the 
 reft of the World, and made holy to himfelf. And fo tar moft of the Converted Jews agree 
 with them, that they will not allow the Converted Gentiles 10 be Members and Subjcifs of 
 the Kingdom .of zhji Meffiah without being circumcifed, and fubmitting to the Laws and Cere- 
 monies of the Jews, as the only Religion and way ot VVprfhip wherein they can be allowed to 
 tie God's People, or b;' accepted by him. Now, lays St. Paul, God of his (pecial Grace has 
 commilfion'd me to preach to the World this hidden Purpyie of Gud, of taking the Gentiles 
 into the Kingdom- ot his Son, that lb by the Church, tomifting of Members who are God's 
 People, without being ciicumcifed, or oblerving the other Mofaical Rites, might, which the 
 Jewi could by no mean^ conceive, now be made known, and declared to the Lead.rs and 
 Chief of that Nation the manifold Wifdom of God, which is not, as the Jews imagine, tied 
 up to their own way, but can bring about Ins Purpofes by fiindry manners, and in ways chat they 
 thought not of.- This .le.cjUbUutablc to the Apoflles' here, for though the Jews were noc 
 hereby (,onveited, yet, wlicii urged by the Conveiced Gentiles, it fervcd to flop theii: 
 iiibiiths^-and tliereby to confirin the Gentiles in the Liberty of the Golpel. And.thusby the 
 Church, Co whom St. i'^n/ fays. Col. 1.24. ^2.2. God would now have made it manitelt 
 by his Preacl'.ing, is this Myftery made known to Principalities and Powers, i. e- the Rulers and 
 Teachers d tiic Jewilh Natio.n, the Saitits, who wereappriled of it by St. PrfH/'s preaching, 
 
EPHESIANS. 
 
 TEXT. PARAPHRASE 
 
 4if 
 
 Ch. ?. 
 
 • I According to the eter- 
 nal purpofe which he 
 purpofed in ChriRJefus 
 our Lord : 
 
 12 In whom we have 
 boldnefs and accefs with 
 confidence by the faith of 
 hiin. 
 
 13 Wherefore I defire 
 that ye faint not at my 
 tribulations for you , 
 which is your glory. 
 
 14 For this caul'e I bow 
 my knees unto tlie father 
 of our Lord jel'us Chriil, 
 
 1 5 Of whom the wliole 
 family in heaven and 
 
 to that Predifpofition (/) of the Ages, or feve- 
 ral Difpenfations which he made in Chrift Je- 
 fus our Lord; By whom we have Boldnefs and 
 Accefs to God the Father, with Confidence by 
 Faith (m) in him. Wherefore my Defire is, 
 that ye be not difmay'd by my prefent Affli- 
 ction, which I fuffer for your fake, and is in 
 trutli a Glory to you, that ought to raife your 
 Hearts, and ftrengthen your Refolutions. Up- 
 on this account I bend my Knees in Prayer to 
 the Father of our Lord Jefus Chrift ff/). From 
 whom the whole Family or Lineage both in 
 Heaven and Earth have their Denomination, 
 (viz,.) Jefus Chrift, that is already in Heaven, 
 
 NOTES. 
 
 urging and^ manifefting it to them. And to this fenfe of this PalTage thefe two words, vvi> non" 
 and 5r#At/To/«iA®- maiujold, feem wholly accomodated, i. e. "orv that the uncircumcifed Gen* 
 tilC'' believe in Chrift, and are Ijy Baptifm admitted into the Church, the Wifdom of God i" 
 made known to the Jews, not to be tied up to one invariable Way and Form, as they per 
 fwade themfelves, but difplaysit fclf in fundry manners, as he thini<sht. 
 
 11 (I) Whether by «t/&ivt« j^ges, here, the feveral Difpenfations Mankind was under from 
 firft to laft, or whether the two great Difpenfations of the Liw and the Goli-)el, (for that 
 <£iavt( are ufed in the Sacred Scripture to denote thefe^ I think an attentive Reader cannot 
 doubt; te here meant, this feems vifibly the Senfe of the place, tliac all thefe Difpenlaiions, 
 in the feveral Ages of the Churcli, were all by the Pre-ordination of God's Purpofe regulated 
 and confti'uted in Chrift Jtfus our Lord ; that is, with regard to Chrift, wasdeliijnLd and 
 appointed Lord and Head over all ; which feems to nic to anfwcr jd.'rre.VTO. uriMfn i\ti Imi' 
 5^f/f2, Wto ireited all dinfs by ^cjus Chii/f, v. 9. 
 
 12 (m) Tisifd'uTi, Faith of him, the Genitive Cafe of the Objeft, as well as of the Agent, 
 is fo frequent in Sacred Scripture, that there needs nothing to belaid of it. 
 
 14 (»; The Father of our Lord J-.Jus Chrift, fet down as it is in the beginning of this Verfe, 
 join'd to the defign of the Apoftle in this place, makes me tliink, that the Scnle of it fo plainly 
 that which I have given of it, that I do not fee any dirticulty can be niade about it. In the tore- 
 going Chapter, V. 19. he tells the Convcrt-Gentilcs of Fphefia, that now they believe iji 
 Chrift, tli-y are no longer Strangers and Foreigners, but Fellow-Citizens witl; the Saints, and 
 of the Houlhold of God ; here he goes on, and tells rlicm they are of the Family andLineagi: 
 of God, being jointly with Jefus Chiift, who is already in Heaven, the Sons of' God : What 
 could be of greater Force to continue them ftcdfaft in ihc Doctrine he had prcach'd to them, 
 and which he makes it his whole Bufinefs here to confirm them in, (v;^.) That they need 
 not be circumcifed and fubmic ro th!» Law of f/ioj'cs, they being already by Faith in Chrift tht 
 Sons of God, and of the lame Lineage and Family with Chrift hinilelf, who was already by 
 that Title poffefs'd of his Inheritance in Glory. 
 
 ir 
 
 12 
 
 14 
 
 and 
 
17 
 
 i8 
 
 19 
 
 EPHESIANS. 
 
 PARAPHRASE, TEXT. 
 
 and Believers that are ftill on Eartli, have all 
 God for their Father, are all the Sons of God. 
 Thar he would grant you, according to the 
 great Glory he dcfigned to you Gentiles, who 
 ihould receive thcGofpel under the Mefliah (0), 
 to be ifrengthned with Mii^lit by his Spirit in 
 the inward Man (pj ; That Chriil may dwell in 
 your Hearts by Faith ; that you beuig fctled 
 and eilabliflied in the Senfeof the Love of God 
 to you in Jefus Chrift, May be able together 
 with all Chrifi:ians to comprehend the Length, 
 and Breadth, and Height, and Deptfi of this 
 Myftery of God's Purpofe, of calling and ta- 
 king in the Gentiles to be his People in the 
 Kingdom of his Son (q) : And to underftand 
 the exceeding (,J Love of God, in bringing us 
 to the Knowledge of Chrift : That you may be 
 filled with that Knowledge, and all other Gifts, 
 with God's Plenty, or to that degree of Ful- 
 nefs which is fuitable to his Purpofe of Muni- 
 
 earth is named. 
 
 That he would grant i6 
 you according to the rich- 
 es of his glory, to be 
 (Irengthned with might 
 by his Spirit in the inner 
 man ^ 
 
 That Chrift may dwell 17 
 in your hearts by faith ^ 
 that ye being rooted and 
 grounded in love, 
 
 M.iy beable tocompre- ig 
 hend with all faints,what 
 is the breadth, and length, 
 and depth, and height ; 
 
 And to know the love 19 
 of Chrift, which palVeth 
 knowledge, that ye might 
 be filled with all the ful- 
 nefs of God. 
 
 NOTES. 
 
 16 (tf) See this Senfe of this Paffage as given, Col. i. 27. and not much different, (h. 1. 17, 
 &c. 
 
 Cp) What the inward Man fignifies, fee J^m. 7. 22. 2 Cor. 4. 16. 
 
 18 (q) This Myftery being theSubjeft St. P;jh/ is here upon, and which he endeavours to 
 magnify to them, and eftabliihin their Minds the Height and Breadth, Cfr. which he mentions 
 in thefe wonls, being not apply'd to any thing clfe, cannot, in good Senfe, be underftood of 
 any thing elfe. 
 
 J 9 (r) W5f CdiKMaav, exceeding, feems to be here a comparative Term, join'd to the 
 Love of God, m communicanng the Knowledge of Chrift, and declaring it fuperiour to fome 
 other thing, if you defire to know what he himfelf tells you on the fame occafion, Phil. 3. 8. 
 vi^. To Circumcifion, and the other Ritual Inftitutions of the Law, which the Jews look'd on 
 as the Marks of the highcft degree of God's Love to them, whereby they were fanOifiedand 
 feparated to him from the reft of the World, and fecured of hb Favour. To wh.ch, if any 
 one will add what St. Pij«/ fays on the fame Subjeft, Co/. 2. 2, CS"*-. For his Bufinefs is the very 
 feme in thele thtee Epiftles, he will not want Light to guide him in the Senfe of this place 
 here. 
 
 ficence 
 
 I 
 
EPHESIANS. 
 
 TEXT. PARAPHRASE. 
 
 43 
 
 Ch.4. 
 
 20 Now unto him that is 
 able to do exceeding a- 
 bundantly above all that 
 we ask or think, accor- 
 ding to the power that 
 worketh in us, 
 
 21 Unto him be glory in 
 the church by Chrirt Je- 
 lus, throughout all ages, 
 world without end. A- 
 
 ficence and Bounty towards you Q). Now to 
 him that worketh in us by a Power (tj where- 
 by he is able to do exceedingly beyond all that 
 we can ask or think ; Unto him be Glory in 
 the Church by Chrift Jefus, throughout all 
 Ages, World without end. Amen. 
 
 NOTES, 
 
 (s) 'E/{ *av TO vf^ifaixct w 6?8, To all the Fubiefs of God ; the Fulnefs of Cod is fuch Fulnels 
 as God is wont to beftow, i.e. wherein there is nothing wanting to any one, but every one 
 is filled to the utmoft of his Capacity. This I take to be the meaning of «; to vKifufj.^. hS \ 
 and then viv wAMpwfx* may be underftood, to (hew that it is not a Fulnefs of one thing, and 
 an Emptmefs of another, but it is a Fulnefs of all thofe Gifts which any one fhal! need, and may 
 be uieful to him or the Church. 
 
 20 (t) What Power that is, fee ch. i_ 19, 20, 
 
 SECT. VI. 
 
 CHAP. IV. I 16. 
 
 CONTENT S. 
 
 ST. Paul having concluded the fpecial part of his Epiftle with 
 the foregoing Chapter, he comes in this, as his manner is, to 
 praftical Exhortations. He begins with Unity, Love and Con- 
 cord, which he prelfes upon them upon a Confideration that he 
 makes ufe of in more of his Epiftles than one, /. e. their being all 
 Members of one and the fame Body, whereof Chrift is the Head. 
 
 20 
 
 21 
 
 F 2 
 
■4 
 
 Ch. 4. 
 
 EPHESIJNS. 
 
 PARAPHRASE, TEXT 
 
 3 
 
 4 
 
 5 
 6 
 
 10 
 
 I Therefore who am in Bonds upon account 
 of the Gofpel, befeech you to walk wor- 
 thy of the Calling wherewith ye are called, 
 With Lowlincfs and Meeknefs, with Long- 
 fulfering, bearing with one another in Love ; 
 Taking care to preferve the Unity of the Spi- 
 rit in the Bond of Peace, Confidering your felves 
 as being one Body, enlivenM and atled by one 
 Spirit, asalfo was your Calling in one Hope: 
 There is one Lord, one Faith, one Baptifm, 
 One God and Father of you all, who is above 
 all, in the midll amongft you all, and in every 
 one of you. And to every one of us is made a one baptifm, 
 free Donation, according to that Proportion of ^"' ^°'* ""^ ^"''" °^ 
 Gifts which Chrill: has allotted to every one. 
 Wherefore the Pfalmift faith, (//) lV/je» he af- 
 cended up on high^ he led, Captivity captive^ and 
 gave Gifts unto Men. (Now that he afcended, 
 what is it but that he defcended firll into the 
 lower Parts of the Earth ? He that defcended 
 is the fame alfo that afcended above all Hea- 
 vens, that there receiving the Fulnefs of Pow- 
 er, he might be able to fill all his Members (jp) ). 
 
 I Therefore tl;e j'TJfoncr 
 of the Lord, beleccii 
 you that ye walk woriliy 
 of the vocation where- 
 with ye are called, 
 
 Witli all lowlinels and 
 meeknefs , viith long- 
 fuffering, forbearing one 
 another in love ; 
 
 Endeavouring to keep 
 the unity of the Spirit in 
 the bond of peace. 
 
 There is one body, and 
 one Spirit, even as ye aie 
 called in one hope of your 
 calling ; 
 
 One Lord, one faith. 
 
 all, who is above all, and 
 through all, and in you all. 
 
 But unto every one of 
 us is given grace accor- 
 ding to the meafure of 
 the gift of Chrili. 
 
 Wherefore he faith, 
 Wiien he afcended up on 
 liigii, he led captivity 
 captive, and gave gifts 
 unto men. 
 
 (Now that he afcen- 
 ded, what is ic but that 
 he alfo defcended firll in- 
 to the lower parts of the 
 earth? 
 
 He that defcended, is 10 
 
 8 
 
 9 
 
 NOTES. 
 
 8 («) Tf(il.b%.\%. 
 
 9, 10 (wj St. raid's Argumentation' in thefe two Verfes is skilfully adapted to the main De- 
 (ign of hisEpiftle. The Convert- Gentiles were attacked by the Unconverted Jews,who were de- 
 clared Enemies to tlie Thoughts of a Meffiah that died : St. Paul to enervate that Ob'jjaion of 
 theirs, proves by the Paffage out of the Pfalms, v. 8. that lie muft die and be buried. Bendes 
 the unbelieving Jews, feveralof them that were converted to the Gcfpel, or at leaft profelTed 
 to be fo attacked, the Gentile-Converts on another lide perfwadingthem, that they could not 
 be admitted to be the People of, God in the Kingdom of the Melfiah, nor receive any Advantage 
 by him, unlefs they were circumcifed, and put themfelves wholly under the jewifh Conftituti- 
 on. He had faid a great deal in the three firft Chapters to free them from this Perplexity, 
 but yet takes occalion here to oiFer them a new Argument, by telling them, that Chrift' 
 the fame Jefus that died, and was laid in his Grave, was exalted to the Right Hand of God a- 
 boveall the Heavens, in the higheft State of Dignity and Power^ that he himfelf being filled 
 with the Fulnefs of God, Believers, who were all his Members, might receive immediately from 
 him their Head, a Fulnefs ot Gifts and Graces, upon no other Terms, but barely as they were 
 his Members. 
 
 And 
 
EPHESIANS. 
 
 TEXT. 
 
 13 
 
 the fame alfo that alccn- 
 ded up far above all hea- 
 vens, that he might till 
 all things) 
 
 1 1 And he gave fouie, a- 
 poIUes : and Come, pro- 
 phets ; and ioirie, cvange- 
 lills : and feme, pallors 
 and teachers; 
 
 12 For the perfefting of 
 the faints, for the work 
 of the niiniilry, for the 
 edifying of the body of 
 Chrjll : 
 
 Till we all come in the 
 unity of the faith, and of 
 the knowledge of the Son 
 of God, unto a perfedl 
 man unto the meafure of 
 the nature of the fulnefs 
 of Chrill : 
 
 14 That we henceforth be 
 no more children tolled 
 to and fro, and carried a- 
 bout with every wind of 
 dodtrine, by the ilight of 
 men, and cunning crafij- 
 nefs, whereby they lie in 
 wait to deceive : 
 
 15 But fpeaking the truth 
 in love, may grow up into 
 him in all things, which 
 is the hwd, even Chrilf : 
 
 16 From whom the whole 
 body titiy joined together, 
 and compacted by that 
 which every joint fup- 
 plieth, according to tlie 
 effeilual working in the 
 nieafuie of every part, 
 maketh increafe of the 
 tody, unto the edifying 
 of it fclf in love. 
 
 1 
 
 PARAPHRASE. 
 
 And therefore he alone framing the Conrtituti- 
 on of his new Government, by his own Power, 
 and according to fuch a Model, and luch Rules 
 as he thought beft, Making fome Apoftles, o- 
 thers Prophets, others Evangeliits, and others 
 Paftors and Teachers, Putting thus together in 
 a fit Order and Frame, the feveral Members 
 of his new coliecled People, that each in its 
 proper Place and Function might contribute to 
 the whole, and help to build up the Body of 
 Chrift ; Till all cementing togetiier m one 
 Faith and Knowledge of the Son of God, to the 
 full State of a gro^n Man, according to that 
 meafure of that Stature which is to make up 
 the Fulnefs of Chrift : That wc fhould be no 
 longer Children toiled to and fro, and carried 
 about with every Wind of Dodrine by Men, 
 verfed in the Slights of Cheating, and their 
 cunning A,rtifices laid in train to deceive. But 
 being Ifeady in true and unfeigned Love, fliould 
 grow up into a firm Union m all things with 
 Chrift, who is the Head: From whom the 
 whole Body fitly framed together, and com- 
 pared by that which every Joint fupplies, ac- 
 cording to the proper Force and Fundlion of 
 each particular parr, makes an Increafe of the 
 whole Body, building it felf up inLove, or a 
 mutual Concern of the Parts (jc;. 
 
 NOTE S. 
 
 16 (x) The Sum of all that St. P<H/fays in this Figurative Dil'courfc, is, That Cliriftians, 
 all as Members of one Body whereof Chrift is tlicHead, fhould each in his proper place, at- 
 corcling, to the Gifts beftowed upon him, labour with Concern and good Will for the Good 
 and Increafe of the whole, till it be grown up to that Fulnefs which is to conipleat it in Chrift 
 Jel'us. This is in fhort the Senfe of the Exhortation contained in this Sertion, which carries a 
 ftrong Inlinoation with it, efpecially if we take in the reft of the Admonitions to the End of 
 the Epiftlc, that the Mofaical Obfervances were no part of the Bulincfs or CharaOer of a 
 Chriftian, but were wholly to be neglettcd and declined by the Subjedhof Chnft's Kingdom. 
 
 S E C T. 
 
 II 
 
 12 
 
 M 
 
 14 
 
 »5 
 
 16 
 
EPHESIANS. 
 SECT. VIL 
 
 19 
 
 20 
 
 CHAP. IV. 17 14. 
 
 CONTENTS. 
 
 IN this Scdlion the Apoftle exhorts them wholly to forfakc their 
 former Coaverfation, which they had palTed their Lives in, 
 whilll they were Gentiles, and to take up that which became 
 them, and was proper to them, now they were Chriftians. Here 
 we may fee the Heathen and Chriltian State and Converfation de- 
 fcribed, and fet in oppolition one to the other. 
 
 PAKAPHKASE, 
 
 '"I'^His I fay therefore, and teftifie to you, 
 j[ from the Lord, that ye henceforth walk 
 not as the unconverted Gentiles walk, in the 
 Vanity of their xMinds 0), Having their Un- 
 derftandings darkened, being alienated from 
 that Rule and Courfe of Life which they own 
 and obferve, who are the protefTed Subjects 
 and Servants of the true God (^), through the 
 Ignorance that is in them, becaufe of the Blmd- 
 nefs of their Hearts ; Who being paft feeling, 
 have given themfelves over to Lafcivioufnefs, 
 to the committing of all Uncleannefs even be- 
 yond the Bounds of natural Defires (/?). But 
 you that have been inftruded in the Religion 
 
 of 
 
 NOTES. 
 
 17 C7) This Vanity of Mind, if we look into J{om. i. 21, &c, we Ihall find to be the Apu- 
 ftatizing of the Gentiles from the true God to Idolatry, and in conCequente of that, to all that 
 profligate way of Living which followed thereupon, and is there dei'cribed by St. Paul. 
 
 18 (z) This Alienation was from owning Subjtftion to the true God, and the Obl'ervance of 
 ihofe Laws, which he had given to thofe of Mankind that continued and profefled to be his 
 PcopL-; fee eh. 2.12. 
 
 19 (d) (iK-ovi^la., Covitoufmfi, in the common Acceptation of the word, is the letting 
 loofe our Defires to that which by the Law of Jiiftice we have no Right to. But St. Fml in 
 
 fome 
 
 TEXT. 
 
 THis I fay therefore, 17 
 and teilify in the 
 Lord, that yc henceforth 
 walk not as other Gen- 
 tiles walk in the vanity 
 of their mind. 
 
 Having the underftan- 18 
 ding darkned, being alie- 
 nated from the love of 
 God, through the igno- 
 rance that is in them, be- 
 caufe of the blindnefs erf 
 their heart : 
 
 Who being pa ft feel- 19 
 ing, have given them- 
 felves over unto lafcivi- 
 oufnefs, to work all un- 
 cleannefs with greedinefs. 
 
 But ye have not fo 20 
 
EPHESIANS. 
 
 TEXT. 
 
 learned Clirill ; 
 
 21 If io be that ye have 
 heard him, and have been 
 tauglit by him, as the 
 trutli is in Jel'us ; 
 
 22 Th'it yi' put off concer- 
 ning the former conver- 
 fatiuii, tiie old man, which 
 is corrui't according to 
 the dcccittui mils : 
 
 23 And be renewed in the 
 fpirii of youi mind \ 
 
 24 And that ye put on the 
 new man, •• liicli after 
 God is created in righte* 
 oufnefs and true holinefs. 
 
 FAKAftiKASE. 
 
 of Chrift, have learned other things ; If you 
 have been Scholars ot his School, and have 
 been taught the Truth, as it is in the Gofpel of 
 Jelus Chrift : That you change your former 
 Couverfation, abandoning thofe deceitful Luifs 
 wherewith you were entnely corrupted : And 
 that being renewed in the Spirit of the Muid, 
 You become new iVlen (/>), framed and falhio- 
 ned according to the Wdl of God, in Kighte- 
 oufnefs and true Holinefs. 
 
 N 1 E S. 
 
 47 
 
 Ch. 4. 
 
 21 
 
 22 
 
 23 
 
 24 
 
 feme of his Epiftles ufes it for intemporate and exorbitant Defiresof carnal Pleafures, not 
 confined within the boundb of Nature. He that will compare with this Verfe here, ch. 5. 3- 
 Col. 3. <,. Ueff. 4. 5. I Cor. 5. 10, ii. and well conlider the Context, will find realon to take 
 it here in the Senfe I have given of it, or fife it will be very hard to underftand thele Texts of 
 Scripture. In the (ame benfe the learned Dr. Hammond underftands irKiwt^lei, Rom. 1. 29. 
 Which tho perhaps the GreeK Idiom will ftarce juftify, yet the ApoftlesSule will, who often 
 ules Greek Terms in the full Latitude of the Hebrew words which they are uliially put for in 
 trandating, tho in the Greek ufe of them, they have nothing at all of that Signification, par- 
 ticularly the Hebrew word UKJ, which fignifies Covetoufnefs, the Septuagint traullate f«« 
 juf-f, E^ek. 33. 31. In which Senfe the Apoftle ufes nrxuvfl^ia. here. In thele and the two pre- 
 ceding Verfcs, we have a Defcription ot the Scare or the Gentiles without, and their wretched 
 and hnful State whilft unconyerted to the Chriftian Faith, and Strangers from the Kingtlom 
 of God; to which may be added what is (d.i(Xoi th<.(e Simiersof the Gentiks, ch. 2. 11— —13. 
 Col. I. 21. Theff. 4. 5. Col. 3. 5— —7. Rom. 9. 30, 31. 
 
 24 (.b) What the itxhaHi Mfi^o!, the old Man that is to be pur off. is, and the Mirht 
 *r9{«-»o{, the new Man that is to be put on, is, may be feen in the oppofite Cha' acfers of 
 good and bad Men, in the following part of this, and in feveral other of^St. Puufi lipiftles. 
 
 SECT, 
 
48 
 
 Ch. 4. 
 
 EPHESIJNS. 
 
 SECT. VIII. 
 
 CHAP. IV. 25. V. 2. 
 
 C N T E 'N T S. 
 
 AFter the general Exhortation in the Clofe of the foregoing Se- 
 ftion to the Ephefians^ to renounce the old Courfe of Life they 
 led when they were Heathens, and to become perfectly new Men, 
 conformed to the holy Rules of the Gofpel, St. Paul defcends to 
 Particulars, and here in this Seftion preiTes feveral Particulars of 
 
 thole great focial Virtues, Juftice and Charity, 
 
 &c. 
 
 25 
 26 
 
 27 
 28 
 
 30 
 
 FAKAFHKASE. 
 
 WHerefore putting away Lying, let every 
 Man fpeak Truth to his Neighbour ; 
 for we are Members one of another. If you 
 meet with Provocations that move you to An- 
 ger, take care that you indulge it not fo far, 
 as to make it finful : Defer not its Cure till 
 Sleep calm the Mind, but endeavour to recover 
 your felf forthwith, and bring your felf into 
 Temper ; Leif you give an Opportunity to the 
 Devil to produce fome Mifchief by your Difor- 
 der. Let him that hath ftole, ffeal no more,' 
 but rather let him labour in fome honeft Cal- 
 ling, that he may have even wherewithal to 
 relieve others that need it. Let not any filthy 
 Language, or a misbecoming Word, come out 
 of your Mouths, but let your Difcourfe be 
 pertinent to the Occafion, and tending to Edi- 
 Hcation, and fuch as may have a becoming 
 Gi-acefulncfs in the Ears of the Hearers. And 
 grieve not the Holy Spirit of God, whereby ye 
 
 TEXT. 
 
 WHerefore putting a- 21; 
 way lying, fpeak 
 every man truth with his 
 neighbour: for we are 
 members one of another. 
 
 Be ye angry and fin 26 
 not : let not tlie fun go 
 down upon your wrath : 
 
 Neitlier give place to 27 
 the devil. 
 
 Let him that Hole, 28 
 fteal no more; but rather 
 let him labour, working 
 with his hands the thing 
 which is good, tliat he 
 may have to give to him 
 that needeth. 
 
 Let no corrupt com- 29 
 munication procesd out 
 of your mouth, but that 
 which i-;good to tlie ul'e 
 of edifyin^;, tliat it may 
 minilicr grace unto the 
 hearers. 
 
 And grieve not the lio- ,q 
 ly Spirit of God, where- "" 
 
 are 
 
TEXT. 
 
 EPHESIJNS. 
 
 PARAPHRASE. 
 
 49 
 
 Cll. 4. 
 
 3' 
 
 32 
 
 by ye are fealed unto the 
 day of redeminioii. 
 
 Let all bitiernels, and 
 wrath, and anger, and 
 clamour, and evil fpeak- 
 ing be put away from you, 
 with all malice. 
 
 And be ye kind one to 
 another, tender-liearted, 
 forgiving one another, e- 
 ven as God for Chrifts 
 fake hath forgiven you. 
 
 Be ye therefore follow- 
 ers of God, as dear chil- 
 dren ; 
 
 And walk in love, as 
 Chrift alfo hath loved us, 
 and hath given himfelf 
 for us, an offering and a 
 facrifice to God for a 
 fweet fmelling favour. 
 
 are fealed (c) to the day of Redemption. Let 
 all Bitternefs, and Wrath, and Anger, and 
 Clamour, and EviUfpeaking, be put away 
 from you, with all Malice. And be ye kind 
 one to another, tender-hearted, forgiving one 
 another, even as God for Chrift's fake hath for- 
 given you. Therefore as becomes Children 
 that are beloved and cherifhed by God, pro- 
 pofe him as an Example to your felves, to be 
 imitated ; And let Love condudt and influence 
 your whole Converfation, as Chrift alfo hath lo- 
 ved us, and hath given himfelf for us, an Of- 
 fering, and an acceptable Sacrifice {d) to God. 
 
 NOTES. 
 
 51 
 
 52 
 
 30 (() Sealed; i. e. have God's Mark fet upon you that you are hisServantsj a Security to 
 you, that you (hall be admitted into his Kingdom as fuch, at the Day of Redemption, i.e. at the 
 Refurreftion, when you (hall be put in the aftual Poffe(rion of a Place in his Kingdom, among 
 thofe who are his, whereof the Spirit is now an Earnelt ; fee Note, eb. i. 14. 
 
 2 (d) Of afmetfrneVing Savour, was, in Sciipture-phrafe, fuch a Sacri(ice as God accepted, 
 and was pleafed with i fee G«n. 6. 21. 
 
 G 
 
 SECT. 
 
Ch. 5 
 
 50 EPHESI A NS. 
 
 SECT. IX. 
 
 CHAP. V. g 10. 
 
 CONTENTS. 
 
 TH E next fort of Sins he dehorts them from, are thofe of In- 
 temperance, efpecially thofe of Uncleannefs, which were fo 
 famiUar, and fo unreflrain'd amongft the Heathens. 
 
 PARAPHRASE. TEXT. 
 
 BU T Fornication and all Uncleannefs, or "Q ut fornication, and 
 exorbitant Defires in venereal Matters M, B.^l^tiTf'Z 
 let it not be once named amongit you, as be- be once named amongft 
 
 Cometh y°"' ^^ becometh faints ; 
 
 NOTES. 
 
 3 (e) The word in the Greek is VKun^iet., which properly fignifies Covetoufnels, or an in- 
 temperate ungovern'd Lowe of Riches : But the chaft Stile of the Scripture makes ufe of it to 
 exprefs the letting Icofe of the Defires to irregular Venereal Pleafuies, beyond what was fit 
 and right. This one can hardly avxiid being convinced of, if one confiders how it ftands join'd 
 with thefe fort of Sins, in thofe many places which Dr. hammoni mentions in liis Notes on 
 ^w.1.29. ^ch.i,, v.ig. of thisEpiflfle, Suv. 5. of this ch. 5. compared with this here, they are 
 enongh to fatisfis one MihdX'^rKiovi^ict, Covetoufnefs, means here; but ifthatfhould fail, thefe 
 words, Let it not he once named amongft jon, as becometh Saints, which is fubjoined to Covetoufnefs, 
 puts it paft doubt ; for what Indecency or Misbecomingnels is it amongft Chriftians to name 
 Covetoufnefs ; crAsocJ^Uc therefore muft fignify the Title of Sins, that are not fit to be named 
 amongit Chriftians, fo thatw atw ct'»a^«f «/te nTKiopi^ia,, feem not here to be ufed Definitively 
 for feveral forts of Sins, but as two names of the fame thing explaining one another ; and fo 
 this Verfe will give us a true Notion of the word 7ron>eiet in the New Teftament, the want 
 whereof, and taking it to mean Fornication in our Englilh Acceptation of that word, as ftan- 
 ding for one diftinit Species of Uncleannefs, in the natural Mixture of an unmarried Couple, 
 fecms to me to have perplexed the Meaning of feveral Texts of Scripture, whereas taken in 
 that large Senfe which ai(st9«f»Ja oc a-A5»rs^w feems here to expound it, the Obfcurity which fol- 
 lows from the ufual Notion of Fornication, apply'd to it, will be removed. Sume Men have 
 been forward to conclude from the Apoftle's Letter to the Convert-Gentiles of Antioch, Afts 
 15.28. Wherein they find Fornication join'd with two or three other Aitions; that limple 
 ■Fornication, as they all it, was not much diftant, if at all, from an inditferent Attion, where- 
 by I think they vtiy much confounded the Meaning of the Text. The Jews that were converted 
 to the Gofpelj could by no means admit, that thofe of the Gentiles who retained any of their 
 ancientIdolatrv,tho they profefl^cd Faith in Chrirt, could by by no means be received by them 
 into the Communion of the Gofpel, as the People of God under the Meftiah ; and fo far they were 
 in the right, to make lure of it, that they had fully renouncedT'lolatry ; the Generality infifted 
 ou it, that they ftiould be cirtumciftd, and lo by fubmitting to the Obfervances of the Law, 
 give the fame Proof that Profclytes were wont to do, that they were perfectly clear from all 
 
 Re- 
 
EPHESIANS. 
 
 TEXT. FARAPHRASE. 
 
 ^ Neitlier filthinefs, nor 
 foolifh talking, nor je- 
 lling, which are not con- 
 venient : but rather gi- 
 ving of thanks. 
 
 5 For this ye know, that 
 no whoremonger, nor un- 
 clean perfon, nor cove- 
 tous man who is an idola- 
 ter, hath any inheritance 
 in the kingdom of Chrift, 
 and of God, 
 
 Let no man deceive 
 
 6- 
 
 you witli vain words ,• 
 for becaufe of thefe 
 
 Cometh Saints : Ncithei Filthinefs nor foolifh 
 Talking, nor Pleafantrj^ of Difcourfe of this 
 kind, which are none of them convenient, but 
 rather giving oi Thanks. For this you are 
 throughly infl:ru(3:ed in, and acquainted with, 
 that no Fornicator, nor unclean Perfon, nor 
 leud lafcivious Libertine in fuch Matters, who 
 is in truth an Idolater, fhall have no part in the 
 Kingdom of Chrill, and of God. Let no iMan 
 deceive you with vain empty Talk (f) ; thefe 
 things in themfelves are highly oflFenfive to 
 
 NOTES. 
 
 Remains of Idolatry. This the Apoftles thought more than was necefiary ; but eating of 
 things facrificed to Idols, and Blood, whether let out of the Animal, or contained in it, be- 
 ing ftrangled ; and Fornication in the large Senfe of the word, as it is put for all forts of Unclean- 
 nefs, being the prefumed Marks of Idolatry to the Jews, they forbid the Convert- Gentiles, 
 thereby to avoid the Offence of the Jews, and prevent a Separation between the ProfeiTorsof 
 the Gofpel upon this account. This therefore was not given to the Convert-Gentiles by the 
 Apoitles of the Circumcifion, as a ftanding Rule of Morality requirM by the Gofpel ; if that 
 had been the Defign, it muft have contained a great many other Particulars; what Laws of 
 Morality they were under as Siibjefts of Jefus ChrifV, they doubted not but St. Paul their A- 
 poftle taughtand inculcated to>them : All that they inftrufted them in here, was neceflary for 
 them to do, fo as to be admitted into one Fellowfhip and Communion with the Converts of the 
 Jcwifh Nation, who would certainly avoid them, if they found that they made no fcruple of 
 thofe things, but praflifed any of them. That Fornication, or all forts of Uncleannefs, 
 were the Confequence and Concomitans of Idolatry, we fc-j Rpin. 1.29. and 'tis known 
 were favoured by the Heathen Worfhip ; and therefore the Practice of thofe Sins is every 
 where fetdown, as the Charafteriftical Heathens mark of the Idolatrous Gentiles, from which 
 Abominations the Jews, both by their Law, Profeffion, and general Praftice, were Stran- 
 gers ; and this was one of thofe things wherein chieflv God fevered his People from the Ido- 
 latrous Nations, as may be feen, Jlev.iS. 20. And hence I think that wmips^i*, ufed for 
 licentious Intemperance in unlawful and unnatural Lufts, is in the New Teftament called Ido- 
 latry, and whuvtK7v'n, an Idolater j fee i Cor. 5. 1 1. Col. 3. 5. Efh. 5.5. as being the fure and 
 undoubted Mark of an Heathen and Idolater- 
 
 6 (f) One would gueft by this, that as there were Jews who would perfwadc them, that it 
 wasneceffaryforall Chriftiansto be circumcifed, and obferve the Law of iMo/.'S To there were 
 others who retained fo much of their ancient Heathenifm, .isro endravour tomakethem be- 
 lieve, that thofe Venereal Abominations and UncleannefT'":, were r.o other ihan what the 
 Gentiles efteemed them barely, indifferent AOion^, not i;ffeufiv« to Ood, or inconfiftent with 
 his Worfh'p, but only a part of the peculiar an,', politive Ce; eitioniai La v -..f rhe Jews, whereby 
 they diftinguifhed themfelves from other People, and thought th:mfc'..vs holier ihaurho reft 
 of the World, as they did by their Diftinttions of Food int" cian ai.d unlean, thefe Anions 
 being in themfelves as indifferent as thofe Meats, »vbich the Apoltlc confutes in the following 
 words. 
 
 G 2 God 
 
EPHESIANS. 
 
 PARAPHRASE. 
 
 TEXT. 
 
 7 
 8 
 
 9 
 
 lO 
 
 It 
 
 12 
 I? 
 
 God, and are that which he will bring the 
 Heathen World (who will not come ia and 
 fubmit to the Law of Chrift) to Judgment 
 for fg). Be ye not therefore Partakers with 
 them. For ye were lieretofore in your Gentil&. 
 State, perfealy in the dark (/^), but now by 
 believing in Chrift, and receiving the Gofpel, 
 Light and Knowledge is given to you (/), walk 
 as rhofe who are in a State of Light (For the 
 Fruit of the Spirit is in all Goodnefs, Righte- 
 oufnefs and Truth (ir) ) Pradifing that which 
 upon Examination you find acceptable to the 
 Lord. And do not partake in the fruitleis Works 
 of Darknefs (Ij ; do not go on in the Practice 
 of thofe fhameful Aftions, as if they were in- 
 different, but rather reprove them. For the 
 things that the Gentile-Idolaters (m) do in fe- 
 cret, are fo filthy and abominable, that 't is a 
 fhame as much as to name them. This you 
 now fee, which is an Evidence of your being 
 enlighten'd, for all things that are difcover'd to 
 be amifs are made manifeft by the Light ; for 
 
 8 
 
 things Cometh the wrath 
 of G.id upon the chil 
 dren ot diiobedience. 
 
 Be not ye therefore 
 partakers with them. 
 
 For ye werefometimes 
 darknels, but now are ye 
 light in the Lord : walk 
 as children of light, 
 
 (^Fot the fruit of t!ie 
 Spirit is in all goodnefs, 
 and righteoufnefs, and 
 truth) 
 
 Proving what is accep- 
 table unto the Lord. 
 
 And have no fellow- n 
 Ihip with the unfruitful 
 works of darknefs, but 
 ratlier reprove them. 
 
 For it is a (hame even 
 to fpeak of thofe things 
 which are done of them 
 in fecret. 
 
 But all things that are 
 reproved, are made ma- 
 nifeft by the light : for 
 
 lO 
 
 12 
 
 13 
 
 NOTES. 
 
 (g) children of Difobedisnce, here, and ffe. 2.2. & Co/. 3, 6. are plainly the Gentiles, who 
 retus'd to come in and fubmic themfelves to the Gofpel, as will appear to any one who will 
 read thefe Places and the Contexts with Attention. 
 
 8 {h) St Fml, to exprefs the great Darknefs the Gentiles were in, calls them Darknefs it 
 (elf. 
 
 (i) Which is thus expreffed^ Col. i. 12, i?. Giving Thtnks to the Father, who hath mudeus 
 meet to be Partikers of the inheritance of his Saints in light, who huh delivered us from the Toner of 
 Darknefs, and tranfltted us into the Kingdom ef his dear Son. The Kingdom of Satan over the 
 Gentile-World, wa!> a Kingdom of Darknefs ; fee Eph. 6. 12. And fo we lee Jefus is pronoun- 
 ced by Simeon, a Light to lighten the Gentiles, Luke 2. 32. 
 
 9 (i) This Parenchtfis ferves to give us the literal Senfe of all that 13 here required by the 
 Apoftle in this Allegorical Difcourfe c Light- 
 
 11 (/) Thefe Deeds of the uncon*'erted Heathen who remain'd in the Kingdom of Dark- 
 nefs, are thus exprePTc 1 by S:. 'Piul, Ram. 6. 2 1. Whit fruit had you then in thoje things tvhereof 
 ^ou are novo ajlamed, jor the -nd of thofe things is Death. 
 
 12 (w) That by them here are meant the unconverted Gentiles, is fo vifible, that there 
 iieeds nothing to be faid to juftify the Interpretation of the word. 
 
 what- 
 
EPHESIANS. 
 
 TEXT. TAKAFHKASE. 
 
 53 
 
 Ch. <;. 
 
 whatfoever doth make 
 
 maiiifeft, is light. 
 14. Wherefore he faith, 
 
 Awake thou tliat fleepefl, 
 
 and arile from the dead, 
 
 and Chrift Aall give thee 
 
 light. 
 IP See then that ye walk 
 
 circumfpedtly , not as 
 
 fools, but as wife, 
 jg Redeeming the time, 
 
 becaufe the days are evil. 
 ij Wherefore he ye not 
 
 unwife, but underflaii- 
 
 ding what the will of the 
 
 Lord is. 
 18 And be not drunk with 
 
 wine, wherein is excefs ; 
 
 whatfoever fhews them to be fuch is Light (»). 
 Wherefore he faith, Awake thou that fleepeft, 14 
 and arife from the dead, and Chrift fhall give 
 thee Light. Since then you are in the Light, i ^ 
 make ufe of your Eyes to walk exa£lly in the 
 right way, not as Fools, rambUng at Adven- 
 tures, but as wife. In a flieady right chofen 16 
 Courfe, fecuring your fclves (0) by your pru- 
 dent Carriage, from the Inconveniencies of 
 thofe difficult times, which threatned them 
 with Danger. Wherefore be ye not unwife, 17 
 but underltanding what the Will of the Lord 
 is. And be not drunken with Wine, wherein i8 
 there is Excefs (/») ; feek not Diverfion in the 
 
 NOTES. 
 
 13 (n) See ^ohn 5. 20. The Apoftle's Argument here, to keep the Ephefian-ConvertJ 
 from being mifled by thofe that would perfwade them, that the Gentile-Impurities were indif- 
 ferent Aftions, wa?, to (hew them that they were now better enlighten'd, to which purpofe, 
 V. <j. he telh them, that they hwro that no fuch Perfon hath any Inheritance in the Kingdom of 
 Chrift or of God. This he tells them, v. 8, &c. was Light which they had received from the 
 Gofpcl; which before their Converllon they knew nothing of, but were in perfeil Darknefs 
 and Ignorance of it, but now they were better inftrufted, and faw tlie difference, which was a 
 fign of Light, and therefore they fhould follow that Light which they had received from Chrift, 
 who had raifed them from among the Gentiles, (who were fo far dead, as to be wholly in- 
 fenlible of the evil Courfe and State they were in) and had given them Light, and a Profpeft 
 into a future State, and the Way to attain everlafting Happinels. 
 
 16 (o) St. Fiiul here intimates, v. 6. that the unconverted Heathen they lived among, would 
 be forward to tempt them to their former lewd diflblute Lives; but to keep them from any 
 Approaches that way, that they have Light now by the Gofpel, to know that fuch Ailions are 
 provoking ro God, and will find the Effedsof his Wrath in the Judgments of theWorldto 
 ccme. Ail thofe Pollutions fo familiar among the Gentiles, he exhorts them carefully to avoid, 
 but yet to take care, by tlieir prudent Carriage to the Gentiles they lived amongft, to give 
 them no OfFence, that lb they might efcape the Danger and Trouble that otherwife might 
 arife to them from the Intemperance and Violence of thole Heathen Idolaters, whofe (hameful 
 Lives the Chriftian Pradite could not but reprove. This fecms to be the meaning of redeeming 
 the Time here, which, Ccl. 4. 5. the other place where it ociurs, fecms fo manifeftly 00 con- 
 firm aiul give Light to. If this be not the Senfe of redeeming the Time here, I mufi own my 
 felfignorant of the precife Meaning of the Phiafe in this place. 
 
 18 Cp) Sc. Piul dehorts them from Wine, in a too free \ji:e of it, becaufe therein is Excefs • 
 the Greek word is «'(wt/«, which may fignify Luxury ox JJiJJolHtenefi ; i. e. that D; inJ<ing is no 
 Friend to Continency and Chaftity, but gives up the Reins to Luft and Uiuleannefs, the 
 Vice he had been warning them againft : Or dmnut may fignify JtitemperMceiad Vi/brder, 
 oppofite to that (ober and prudent Demeanour advifcd in redeeming the Time- 
 
 noify 
 
54- 
 
 Ch. 5. 
 
 «9 
 
 20 
 
 EPHESIANS. 
 
 PARAPHRASE. TEXT. 
 
 noify and intemperate Jollity of Drinking ; 
 But when you are difpofed to a chearful Enter- 
 tainment of one another, let it be with the 
 Gifts of the holy Spirit that you are filled with, 
 fmging Hymns, and Pfalms, and fpiritual 
 Songs among your felves, this makes real and 
 folid Mirth in the Heart, and is Melody well- 
 pleafing to God himfelf; Giving Thanks al- 
 ways for all things, in the Name of our Lord 
 Jefus Chrift, to God and the Father. 
 
 but be filkd with the 
 Spirit. 
 
 Speaking to yourfelves ip 
 in pfahns and hymns, 
 and fpiiitual fongs, fmg- 
 ing and making melody 
 in your iieart to the 
 Lord, 
 
 Giving thanks always 20 
 for all things unto God 
 and the Father, in the 
 name of our Lord Tefus 
 Chrift. 
 
 21 
 
 2t 
 
 SECT. X. 
 
 CHAP. V. a I . VI. 9. 
 
 CONTENTS. 
 
 IN this Seftion he gives Rules concerning the Duties arifing 
 from the feveral Relations Men fland in one to another in So- 
 ciety, thofe which he particularly infifls on are thefe three, Huf- 
 bands and Wives, Parents and Children, Matters and Servants. 
 
 PARAPHRASE. 
 
 TEXT. 
 
 Ubniitting yourfelves 21 
 _ one to another in the 
 fear of God. 
 
 Wives, fubmit your 22 
 felves unto youx own 
 
 Submit (5-) your felves one to another in the C 
 Fear of God. As for example. Wives, J^, 
 fubmit your felves to your own Husbands, or 
 as being Members of the Church you fubmit 
 
 NOTES. 
 
 21 (i) This, though in Grammatical Conftruftion it be join'd on to the foregoing Difcourfe, 
 yet I think it ought to be look'd on as introduftory to what follows in this Seftion, and to be 
 a general Rule given to the Ephefians, to fubmit to thofe Duties which the feveral Relations 
 they ftood in to one another required of them* 
 
 your 
 
TEXT. 
 
 EPHESIANS. 
 
 PAKAPHRASE. 
 
 55 
 
 Ch. 5. 
 
 husbands, as unto the 
 Lord, 
 
 23 For the husband is the 
 head of the wife, even as 
 Chrjll is the head of the 
 church : and he is the 
 Saviour of the body. 
 
 2^ Tlieieforeasthechurch 
 is fubjeft unto Chrill, fo 
 let the wives be to their 
 own husbands in every 
 thing 
 
 Husbands, love your 
 
 ^ wives, even as Chrill al- 
 fo loved the church, and 
 gave himfelf for it : 
 , That he might fandify 
 and cleanfe it with the 
 wafting of water, by the 
 word, 
 That he might prefent 
 'it to himfelf a glorious 
 church, not having fpot 
 or wrinkle, or any fuch 
 thing", but that it fhould 
 be holy, and without 
 blemift. 
 
 28 So ought men to love 
 their wives, as their own 
 bodies : he tliat loveth 
 his wife, loveth himfelf. 
 For no man ever yet 
 
 29 
 
 your felves to the Lord. For the Husband is 23 
 the Head of the Wife, as Chrift himfelf is the 
 Head of the Church, and it is he the Head that 
 preferves that his Body (r), fo Hands it be- 
 tween Man and Wife. Therefore as the Church 24 
 is fubject to Chrift, fo lee Wives be to their 
 Husbands in every thing. And you Husbands, 25 
 do you on your fide love your Wives, even as 
 Chrift alfo loved the Church, and gave himfelf 
 to Death for it, Tliat he might fantlify and fit 26 
 it to himfelf, purifying it by the wafliing of 
 Baptifm, joyn'd vi^ith the Preaching and Recep- 
 tion of the Gofpel Q) ; That fo he himfelf (r) 27 
 might prefent it to himfelf an honourable 
 Spoufe, without the leaft Spot of Uncleannefs 
 or misbecoming Feature, or any thing amifs, 
 but that it might be holy, and without all 
 manner of Blemifh. So ought Men to love 28 
 their Wives as their own Bodies ; he that lo- 
 veth his Wife, loveth himfelf. For no Man 29 
 ever hated his own Flefh, but nourifheth and 
 
 NOTES. 
 
 23 (r) 'Tis from Che Head that the Body receives it healthy and vigorous Conftitution of 
 Health and Life ; this St. Pnul pronounces here of Chvift, as Head ot the Church, tliat by 
 that r'aiallel which he nukes ufe of to reprefent tlie Relation between Husband and Wife, he 
 may both (hew the Wife the Realonablenefs of her Subjeilion to her Husband, and the Duty 
 incumbent on the Husband to therilhand prelerve his Wife, as we fee he purfucs it in the fol- 
 lowing Verfes. 
 
 26 (s) 'ErfB.ustn, by the Word. The purifying of Men isafcribed fo much throughout the 
 whole New Tcflament to the M-W, i.e. the pr?aclringof the Gofpel, andUaptilm, that there 
 needs little to be faid Co prove it ; fee John !<;. 3. 8c iS. 17. i Pa. i. 22. Tit. ?. y. heb. to. 22, 
 Co/. 2. 12, 13. and as it is at large cxplain'd in the former part of die 6th Chapter to the 
 Romnns. 
 
 27 (0 Ik himfelf, lb the Alexandrine Copy reads it avto!, and not (tvTim, more fuitable to 
 the Apoflle's Meaning here, who, to recommend to Husljands Love and Tenderncfs to their 
 Wives, in liuita;ionof Cbrift's Affetlion toihr Church, (hews, that whereas other Brides take 
 care to fpr ufe thcin felves, and fet off their Pcrfons with all manner of Neatnefs and Cleannels, 
 to recommend themklves to theii Bridegrooms, Chiift liimlirlf, at the Expenlc of his own 
 Pains and Blood, purified and prepared himlijlf for bis Spoufc the Church, that he might pre- 
 lent it to himfelf without Spot or Wrinkle. 
 
 che- 
 
56 
 
 Cli.6 . 
 
 EPHESIANS. 
 
 PARAPHRASE. TEXT. 
 
 30 
 31 
 
 52 
 ?3 
 
 cheriflieih it, even as the Lord Chrift dotli the 
 Church : For we are Members of liis Body, of 
 his Fleflr, and of his Bones. For this Caufe 
 fliall a Mali leave his Father and Mother, and 
 iliall be joyned unto his Wife, and they two 
 fhall be one Flefli («). Thefe Words contain 
 a very myftical Senfe in them (^r), I mean in 
 reference to Chrift and the Church. But lay- 
 ing that afide, their Uteral Senfe lays hold on 
 you, and therefore do you Husbands, every 
 one of you in particular, fo love his Wife, fo as 
 his own felf, and let the Wife reverence her 
 Husband. Children, obey your Parents, per- 
 forming it as required thereunto by our Lord 
 Jefus Chrift ; for this is right and conformable 
 to that Command, Honour thy Father and Mo- 
 ther, (which is the firft Command with Pro- 
 
 N OT E S. 
 
 hated his own flefh ; but 
 n /.uriflietli nnd cherilheih 
 it, even as the Lord the 
 church .- 
 
 For we are members of 30 
 his body, of his fleih, and 
 of his bones. 
 
 For this caufe fhall a ji 
 man leave his father and 
 mother, and fliall be join- 
 ed unto his wife, and 
 they two (hall be one 
 flefti. 
 
 This is a great myfte- ,2 
 ry ; but I fpeak concer- 
 ning Chrift and the 
 church. 
 
 Keverthelefs, let every 33 
 one of you in particular, 
 fo love his wife even as 
 himfelf; and the wife 
 fee that Ihe reverence her 
 husband. 
 
 Children, obey your 1 
 parents in the Lord : for 
 this is right. 
 
 Honour thy father and n 
 
 30 & 31 (a) Thefe two Verfes may feem to ftand here diforderly, fo as to difturb the Con- 
 nection, and make the Inferences disjointed and very loofe, and inconfiftent, to any one who 
 more minds the Order and Grammatical Conftruftion of St. Taulh Words written down, than 
 the Thoughts that pofleffed his Mind where he was writmg. 'Tis plain the Apoftle had here 
 two things in View \ the one was, to prefs Men to love their Wives, by the Example of 
 Chrift's Love to his Church ; and the Force of that Argument lay in this, that a Man and his 
 Wife were one Flefh, as-Chrift and his Church were one : But this latter being a Truth of the 
 greater Confequence of the two, he was as intent on fetling that upon their Minds, though it 
 were but an Incident, as the other, which was the Argument he was upon; and therefore 
 having faid, v. 9. that every one nourilheth and cherifheth his own FlelL, a Chrift doth the 
 Churchy 'twas natural to fubjoin thereafon there, viz. becaufe we were Members of Us Body, of 
 his Fkjh, and of his Bones : A i'ropofition he took as much Care to have believed, as that it 
 was the Duty of Husbands to love their Wives ; which Doftrine of Chrift and the Church be- 
 ing one, when he had fo ftrongly afferted. in the words of .,4(/^»i concerning Eve, Gen. 2. 23. 
 which he, in his concife way of exprefling himfelf, underftands both of the Wife and of the 
 Church, he goes on with the words in Gen. 2. 24. which makes their being one Fle(h the 
 reafon why a Man was more ftriSly to be united to his Wife than to his Parents, or any other 
 Relation. 
 
 32 (w) 'Tis plain by v. 30. here, and the Application therein of thefe words, Gen. 2. 23. 
 to Chrift and the Church, that the Apoftles underftood feveral Paflages in the Old Teftament 
 in reference to Chrift and the Gofpc), which evangelical or fpiritual Senfe was not underftood, 
 till by the Affiftance of the Spirit of God the Apoftles fo explained and revealed it. This is 
 that which St. Paul, as we fee he does here, calls Myftery. He that has a mind to have a true 
 Notion of this Matter, let him carefully read 1 Cor. t. where St. Ptul very particularly explains 
 thJsMatttr. 
 
 mife) 
 
 ( 
 
TEXT. 
 
 EPHESIJNS. 
 
 PARAPHRASE, 
 
 57 
 
 Ch. 6. 
 
 mother, (which is the 
 tirft commandment witli 
 promife^ 
 
 3 That it may be well 
 with thee, and thou 
 mayefl live long on the 
 earth. 
 
 4 And ye fathers, pro- 
 voke not your children 
 to wrath : but bring them 
 up in the nurture and ad- 
 monition of the Loid. 
 
 , !Servants,be obedient to 
 them that are your ma- 
 ilers according to the 
 flefli, with tear and trem- 
 bling, in linglencfs of 
 your heart , as unto 
 Chi ill : 
 
 6 Not with eye-fervicc, 
 as men-plealeri, but as 
 the lervants of Chrili, 
 doing the will of God 
 from the heart ; 
 
 n Witlr good will doing 
 fervice, as to the Lord, 
 and not to men : 
 
 % Knowing that wliatfo- 
 evcr good thin^j any man 
 doeih, the lame fhall he 
 receive of the Lord, whe- 
 ther he be bond or free. 
 
 9 And ye mailers, do the 
 fame things unto them, 
 foilearing threatning : 
 knowing that youi mailer 
 alio is in heaven, neither 
 is there tefped of perfons 
 with him. 
 
 mife) That it may be well with thee, and thou 
 mayft be long-lived upon the Earth. And on 
 the other fide, ye Fathers, do not by the Au- 
 fterity of your Carriage, defpife and difcon- 
 tent your Children, but bring them up under 
 fuch a Method of Difcipline, and give them 
 fuch Inllruftion as is fuitable to the Gofpel. 
 Ye that are Bondmen, be obedient to thofe 
 who are your Makers, according to the Con- 
 ftitution of humane Affairs, with great Re- 
 fpe6l and Subjcftion, and with that Sincerity 
 of Heart which fhould be ufed to Chrift him- 
 felf : Not with Service only in thofe outward 
 Aftions that come under their Obfervation, 
 aiming at no more but the pleafing of Men, 
 but as the Servants of Chrift, doing what God 
 requires of you from your very Hearts, in this 
 with good Will paying your Duty to the Lord, 
 and not unco Men, knowing that whatfoever 
 good thing any one doth to another, he fhall 
 be confider'd and rewarded for it by God, whe- 
 ther he be Bond or Free, And ye Mafters 
 have the like Regard and Readinefs to do good 
 to your Bond-Haves, ibrbearing the Rbughnefs 
 even of unneceffary Menaces, knowing that 
 even you your felves have a Mafter in Heaven 
 above, who will call you as well as them, to 
 an impartial Account for your Carriage one to 
 another, for he is no Refpeder of Perfons. 
 
 3 
 
 4 
 
 7 
 8 
 
 H 
 
 SECT. 
 
58 
 
 Ch.6. 
 
 10 
 
 II 
 
 12 
 
 I? 
 
 14 
 
 EPHESIJNS. 
 SECT. XL 
 
 CHAP. VI. 10- — 20. 
 
 CONTENTS. 
 
 HE concludes this Epiftle with a general Exhortation to them, 
 to ftand firm againll the Temptations of the Devil in the Ex- 
 ercile of Chriftian Vertues and Graces, which he propofes to them 
 as fo many pieces of Chriftian Armour, fit to arm them Cap a pie, 
 and preferve them in the Conflid. 
 
 PARAPHRASE. 
 
 Finally, my Brethren, go on refolutely in 
 the Profellion of the Gofpel, in reliance 
 upon that Power, and in the Exercife of that 
 Strength which is ready for your Support in 
 Jefus Chrift ; Putting on the whole Armour of 
 God, that ye may be able to refift all the At- 
 tacks of the Devil. For our Confli£l is not 
 barely with Men, but with Principalities, and 
 with Powers (jc), with the Rulers of the Dark- 
 nefs that is in Men in the prefent Conftitution 
 of the World, and the fpiritual Managers of the 
 Oppofition to the Kingdom of God. Where- 
 fore take unto your feives the whole Armour 
 of God, that you may be able to make Refi- 
 ftance in the evil Day, when you ihall be at- 
 tacked, and having acquitted your feives in 
 every thing as you ought, to ftand and keep 
 your Ground : Stand faft therefore, having your 
 Loins girt with Truth, and having on the 
 
 A^ T £ 6'. 
 
 12 («) rrmcipilitiis and Powers, are put here, 'tis vifible, for thofe revolted Angels which 
 flood in Oi'pofitioa to the Kingdom of God. 
 
 Breaft- 
 
 TEXT, 
 
 Finally, my brethren, 10 
 be llrong in the Lord, 
 and in the power of his 
 might. 
 
 Put on the whole ar- n 
 niour of God, that ye 
 may be able to Hand a- 
 gainft the wiles of the 
 devil. 
 
 For we wreflle not a- 12 
 gainft flefh and blood, but 
 againft principalities, a- 
 gainrt powers, againft 
 the rulers of the darknefs 
 of this world, againll fpi- 
 ritual wickednefs in high 
 places. 
 
 Wherefore take unto jg 
 you the whole armour of 
 God, that ye may be able 
 to withfland in the evil 
 day, and having done all 
 to iiand. 
 
 Stand therefore, ha- 14. 
 ving your loins girt about 
 with truth, and having 
 
EPHESIANS. 
 
 TEXT. rARAPHRASE. 
 
 on the breaft-plate of 
 riglueoufn Is ; 
 
 ,c And your feet fhod 
 with tlie preparation of 
 the gofpel of peace ; 
 
 jg Above all, taking the 
 fhield of faith, wherewith 
 ye (hall be able to quench 
 all tiie iiery darts of the 
 wicked. 
 
 17 And take the helmet 
 of falvaiion , and the 
 fword of the Spirit, 
 which is the word of 
 God: 
 
 18 Praying always with 
 all prayer and fupplicati- 
 on in the Spirit, and 
 watching thereunto with 
 all perfeverjnce, and fup- 
 plication for all faints ; 
 
 19 And for nie, that ut- 
 terance may be given un- 
 to uie, that I may open 
 my mouth boldly, to 
 make known tiie myftery 
 of the gofpel : 
 
 20 For which I am an am- 
 bad'adour in bonds : that 
 therein I may fpeak bold- 
 ly, as I ought to fpeak. 
 
 Shield of Faith, wherein you may receive, and 
 (6 render ineffeO:ual all the fiery Darts of the 
 
 wicked one, /. e. the Devil. Take alfo the 
 
 hopes of Salvation for an Helmet: and the 
 Sword of the Spirit, which is the Word of 
 GodCyJ : Praying at all feafons with all Pray- 
 er and Supplication in the Spirit, attending and 
 watching hereunto with all Perfeverance and 
 Supplication for all the Saints ; And for me in 
 particular, that I may with Freedom and Plain- 
 nefs of Speech preach the Word, to the mani- 
 fefting and laying open that part of the Gofpel 
 that concerns the calling of the Gentiles, which 
 has hitherto as a Myftery lain concealed, and 
 not been at all underllood. But I as an Am- 
 baflador am fent to make known to the World, 
 and am now in Prifon upon that very account : 
 But let your Prayers be, that in the Difcharge 
 of this my Commiflion, I may fpeak plainly 
 and boldly, as an Ambalfador from God ought 
 to fpeak. 
 
 NOTES. 
 
 17 (r) In this foregoing Allegory, St. P^mZ providing Armour for his Chriftian Soldier, to 
 arm him at all points, there is no need curiouflyto explain wherein the peculiar Corrdpondence 
 between thofe Virtues and thole Pieces of Armour confifted, it being plain enough what the 
 Apoftle means, and wherewith he would have Believers be armed for then Warfare. 
 
 M 
 
 Breafl:-plate of Righteoufnefs, And your Feet 
 fhod With a Readinefs to walk in tlie way of 
 the Gofpel of Peace, which you have well ftu- 
 died and confider'd. Above all taking the i'^ 
 
 n 
 
 20 
 
 SECT. 
 
6o 
 
 Ch. 6. 
 
 21 
 
 22 
 
 23 
 
 24 
 
 EPHESIJNS. 
 SECT. XII. 
 
 C H A P^.-' VT/21-— — 24. 
 
 £ P / £ G X! 5. 
 
 PARAPHRASE, 
 
 TTchicM a beloved Brother, and faithful 
 Minifter of the Lord in the Work of the 
 Golpel, iliall acquaint you how Matters ftand 
 with me, and how I do, and give you a parti- 
 cular Account how all thuigs ftand here. I 
 have fent him on purpofe to you, that you 
 might know the State of our Affairs, and that 
 he might comfort your Hearts. Peace be to 
 the Brethren, and Love with Faith from God 
 the Father, and the Lord Jefus Chrift. Grace 
 be with all thofe that love our Lord Jefus 
 Chrift in Sincerity (z,). 
 
 NOTE 6. 
 
 m.xT. 
 
 BUT that yc alfo may 21 
 know my affairs, 
 and iiow I do, Tychicus 
 a bclovid brother and 
 faithful niinifler in the 
 Lord, IhiU make known 
 to you all things : 
 
 Wliom I have lent un- 22 
 to you for the fame pur- 
 pofe, that ye might know 
 our affairs, and that he 
 might comfort your 
 hearts. 
 
 Peace be to the bre- 23 
 thren, and love with 
 faiih from God the Fa- 
 ther, and the Lord Jefus 
 Chrirt. ■ 
 
 Grace be with all them 2+ 
 that love our Lord Jefus 
 Chrift in fincerity. Amen. 
 
 24. ({) 'Ec i(p96tfiri*, in Sincerity^ fo our Tranflation ; the Greek word fignifies, in Incor- 
 riipiioit. St. Paul dofes all his Epiftles with this Benediflion, Gruce he withyou ; but this here 
 is fo peculiar a way of exprelung himfelf, that ic may give us feme reafon to enquire what 
 Thou!^h!s luggcfted it. Ic has been remarked more than once, that the main BuUnefs of liis 
 Epiftk-fcis that which fills his Mind, and guides his Pen in his vyhole Difcourfc. In this to the 
 Epheiians he fets forth the Gofpel, as a Dil'pcnfation ^o much in every thing fuperiour to ihe 
 Law, that it was to debafe, corrupt and deftroy the Gofpel, to join Circumcifion and the Ob- 
 Icrvance of the Law as neceffary to it. Having writ this Epiftle to this end, he here in the 
 dole having the fame Thoiight ftill upon his Mind, pronounces Favour on all thofc that love 
 the Lord Jel'us Chrid /» iKcorniption, i. e. without the mixing or joining any thing with him 
 in the Work of our Salvation,' that may render tlie Gofpel ufelefs and ineffeftual. For thus 
 he lays, Giz/. $. 2. Ifys be chmmcifed, Chrift jhall profit you nothing. This Ifubmit ti) the Con- 
 fiderationof the Judicious Reader. 
 
 FINIS. 
 
"»^ ' 
 
 
 t i 
 
 
 t »'., -> 
 
 ■ ■ -' ->.