contributing, in their places and Stations, to the better 4.D. 62. Edification of the whole Church.

13 Till we all come 13. God so wisely providing, in the unity of the that each Member should by this faith, and of the know.

means be trained up to perfect lege of the Son of Christianity; and the whole beGod, unto a perfect

come a compleat Body under him man, unto the mea. fure of the stature of the common Head of all: the fulnefs of Chrift: 14 That we hence

14. That, by arriving at this forth be no more chil. Perfection of Christian Faith and dren tossed to and fro, Knowledge, they may be above the and carried about with Influences and Stratagems of cunevery

wind of doctrine by the sleight of men, ning and deceitful Teachers; and and cunning crafti not, like Children, give Ear to every ness, whereby they lie plausible Doctrine that is proposed in wait to deceive : to them.

15 But speaking the 15 & 16. But that, as the Hutruth in love, may mane Body is composed of different grow up into him in Joints and Members, all in their all things, which is several Functions, tending to nourish the head, even

Christ : 16 From whom the

and keep up the whole Frame ; so whole body fitly join. by this Variety of Spiritual Gifts ed together, and com. and Offices in the Church, Christipacted by that which ans may grow up into one compleat every joint supplieth, Society under Christ their Head, according to the ef- unanimously agreeing in the fame fectual working in the Rule of Faith towards God, and measure of every part, conspiring in the fame mutual Afmaketh increase of the

fections to each other. body, unto the edifying of it self in love. 17 This I say there.

17. I must again particularly fore, and testify in warn you Gentile Christians, how the Lord, that ye

that ye much it concerns, and is expected henceforth walk not from you, entirely to renounce all as other Gentiles walk in the vanity of their the vile Practices and Idolatrous mind,

Worship of the Heathen World, 18 Having the un- 18. Who still remain in that perderstanding darkned, fect State of Ignorance and Irreligion being alienated from which you have folemnly forsaken, the

utterly

*

A. D 62, the life of God, utterly estranged from that Vir

through the ignorance tuous Course of Life that alone can that is in them, be- render Men like to God, and hapcause of the blindness

py in his Service. of their heart :

19 Who being past 19. And, by impure and unrefeeling, have given formed Habits, are become so inthemselves over unto sensible of all Goodness, as to comlasciviousness, to work all uncleanness with ness, not only without all Regret

mit the worst Degrees of Uncleangreediness.

and Reluctancy, but with the ut

most Eagerness and Delight. 20 But ye have not 20 & 21. Remember, that by so learned Chrift:

your

Conversion to the Christian 21 * If fo be that Religion, you are in quite another 1

ye have heard him, State ; and obliged by the highest
and have been taught
by him, as the truth Engagements to a direct contrary
is in Jesus :

Course of Life.
22 That ye put

off

22, 23, 24. Namely, to forsake concerning the for all your old Heathenih Lusts, and mer conversation, the ignorant Practices; and to become old man, which is

new, and reformed Men, by Obecorrupt according to dience to thofe holy and righteous the deceitful lusts :

Laws, prescribed in the Gospel, that 23 And be renewed in the spirit of will raise you to the Imitation of

God, and render you his true and 24 And that ye put happy Children. the new

man, which after God is created in righteousness and true holiness. 25

Wherefore put- 25. Beware then of those Vices ting away lying, speak you have been formerly most subevery man truth with

ject to, and are most opposite to his neighbour : for we the Christian Spirit : For instance, are members one of

Detest that dangerous Sin of lying, another.

deceiving and over-reaching your Neighbours ; remembring, you are all now Members of the same Christian Body; so that to deceive another is to injure and abuse your selves.

26 & 27. Sup

your mind;

on

your wrath :

a

26 Be ye angry and 26 & 27. Suppress all immode- A. D. 62. fin not : let not the rate Anger and Resentment ; suffer fun go down upon it not to ripen into Revenge, Re

3 proach, and Slander ; for then you 27

Neither give place to the * devil.

are overcome by that wicked Ad

versary the Devil, whose very Name fignifies a Railer and a Blasphemer. *

28 Let him that 28. Whoever has been accustomed stole, steal no more t: to Steal, before his Conversion, and but rather let him I

to esteem it but a small, or scarce bour, working with

any Sint ; must now. abhor that his hands the thing Practice, and by a laborious Life in

, he may have to give some honest Calling, muft endeato him that needeth. vour not only to supply his own

Wants, but, if he can, to have something to spare for them that are in absolute Poverty.

29 Let no corrupt 29. Avoid all manner of scurcommunication pro. rilous and filthy Conversation ; and ceed

out of your let your Words and Discourses in mouth, but that which is good to the use of Company be always such, as may edifying; that it may Innocence and Decency, but, as far

not only be heard by any Body with minifter grace unto the hearers.

as you can, with Profit and Ad

vantage too; by promoting those Virtues that will procure Favour and Acceptance from God.

30 And grieve not 30. In fine, Do and say nothing the holy spirit of God, that may be inconsistent with those whereby you are seal- bleffed Endowments of the Holy ed

Spirit

Διάβολο,

Devil. Ver. 27. Neither give Place to the Devil, or to the Railer and Slanderer: And the Sense may be, Give no Occasion to Slanderers to reproach your holy Religion ; as Erasmus and the French Protestant Translation render it. See 1 Tim. iii

. 6, 7, give Place, Tomov, Opportunity, or Advantage. + As in several Nations it was accounted ; and rather coun. tenanced than discourag'd, by fome Grecian Commonwealths ; particularly in that of the Lacedemonians, where Plutarch says, it was enacted or agreed, [νενόμισο] κλέπιν της ελεύθερες παϊδας και, Ti rog dvesto. That the free-born Youths might steal whatever they could. But of this let the Reader fee Dr. Clark's Evidences of Natural and Revealed Religion, p. 58, 59.

A.D.62. led unto the day of Spirit that are conferred on you, redemption.

or may deprive you of his Sacred Influences ; which are the Pledges of your present Pardon, and the Earnest of your eternal Happiness. 31 Let all bitter.

31. And as he is the Spirit of ness, and wrath, and Peace and Love, so let no Diffeanger, and clamour, rences in your Religious Sentiments and evil-speaking, be

and Opinions, suffer you to launch put away from you, with all malice.

out into any Expressions of Bitter

ness, Rage, and clamorous Reproacheś, nor to harbour any Purposes of Malice and Revenge.

32. But treat one another, even one to another, ten- those that injure you, with Tender hearted, forgiving derness, Pity and Forgiveness ; reone another, even as membring how much a greater Debť God for Christ's sake of Guilt and Sin God has forgiven hath forgiven you.

us all, for the sake of Christ Jesus.

32 And be

ye kind

CH A P. V.

The CONTENTS.

The first and second Verses conclude the Exhortation to Love

and Unanimity in the End of the foregoing Chapter.
Then he repeats his Caution against their former Hea-
thenis Vices, particularly such as accompanied their
Idolatrous Worship. Descends to the Relative Duties,
wherein the Jewish Christians, by former Prejudices,
were too apt to be deficient. See the Preface to this

Epiftle, $ 4.
B
E ye therefore

INCE therefore you are all, followers of God

both Jewish and Gentile Conas dear children;

verts, become the Children and Church of God, imitate Him as your true Father and most perfect Example.

I.

S

as

loved us,

2 And walk in love, 2. And as the Death and Sacri- A.D. 62. Christ also hathfice of Christ for our Sins was the

and hath highest Instance of divine Love and given himself for us,

Mercy to us all, and an Act most an offering and a facrifice to God for a

pleasing and acceptable to God ; let sweet smelling favour. it be the chief Care of all Parties

among you to resemble this great Pattern of Love, by Charity and Unity with each other.

3 But fornication, 3. I must again especially warn and all uncleanness, you Gentile Christians from all those or coveteousness, let it extravagant and luftful Passions, and not be once named unclean Practices, that were so comamongst you, as be

mon and fashionable in your Heathen cometh saints :

State ; and are still the Attendants of Idolatrous Rites and Worship. Let none of them be so much as named or heard of among Christian Professors.

4 Neither filthiness, 4. And be as careful to avoid all nor foolish talking, that fcurrilous, lewd and light way nor jesting, * which of talking, that is the usual * Inare not convenient :

centive to such unclean Actions, but rather giving of Break it entirely off by accustomthanks.

ing your Mouths to continual Expressions of Praise and Thanksgiving to God.

5 For this you know, 5. For you cannot but know, by that no whoremonger, the natural Design of the Christian nor unclean person, Religion, that no Person addicted to

man I,

such impure Affections and Practices who is an idolater, hath any inheritance

as I are indulged in Idolatrous and in the kingdom of Superstitious Worship, can ever be a Christ, and of God.

true Member of the Church of Christ 6 Let here, or inherit his Kingdom hereafter.

6 & 7. Let

nor covetous

* Which are not convenient te vesi á výsosta, That are moft disagreeable. See Rom. i. 28. where rà per xa9yxorta, ought lo to be translated.

I Or Covetous Man, who is an Idolater, í rasovéxins og égan sidworárpas, i.e. One that may be called an Idolater for making his Lufts and Pleasures his God. Or else a Man of such inordinate Desires, as an Idolate is and must be. The former is indeed good Sense; but the latter is plainly most agreeable to the Apostle's Design