CHAP. III. The CONTENTS. Of Duty to Magistrates, against Railing, and EvilSpeaking. The Gospel-Religion intended for the Reformation and Happiness of both Gentile and Jew. Pardon and Salvation not to be attained by the nicest Obfervation of the Ceremonial Law, but is the Effect of the pure Mercy of God, on Condition of our fincere Obedience to the Gospel Commands. Against Jewish Traditions and Genealogies. A Heretick not to be Excommunicated, till after just and due Admonition. Charitableness recommended. The Salutations and Conclufion. P UT them in mind to be subject to principalities and powers, to obey magiftrates, to be ready to every good work, 1. A Nother Prejudice you must A.D.64. carefully warn the Jewish S * nor any * See Rom. Zealots againft, is, That no Heathen Governors have any Obedience due to them from God's People; Magistrates that are not of their Na- xiii. 1. tion and Religion. Remind them often, That Christianity alters no Civil Rights; and that they ought to pay all just Submiffion to the Emperor, and all due ‡ and chearful Respect to all their Superiors. 2. To fpeak evil of no man, to be no brawlers, but gentle, shewing all meeknefs unto all men. 3 For we * ourselves also were sometimes foolish, disobedient, de ceived, 2. Warn them also against that prevailing Temper of Reviling, and furioufly Contending with all that are not of the same Religious Sentiments with themselves. 3. All Christians, both Gentile and Jewish, ought to be the more Patient and Condescending in their Behaviour P toward * Ver. 3. We ourselves. St. Paul either mixes himself with the Gentile Christians (as in several other Passages) or, perhaps, speaks of himself pritly, denoting what Temper he was of before his Conversion. ‡ πᾶν ἐρῶ γον ἀγαθὸν. toward their Adversaries, when they confider, this Turbulent, Selfish, and Quarrelsome Disposition savours too much of that unregenerate State, wherein they all lately were, before their Converfion. 4, 5, 6 & 7. And that it was the Design of this great Mercy of God in the Gospel Revelation, and in receiving them into the happy Privileges of the Christian Covenant by Baptifm, and the gracious Influences of the Holy Spirit attending their Admission into it, to reform them from such a Temper: And, to prevent all further Disputes about the Neceffity of their External Matters of Religion; they ought to remember, they were All thus Redeemed, and put into a Capacity of Eternal Life and Happiness, by the pure and fole Mercy of God through Christ; a Mercy which neither the Gentiles could in the leaft merit, by virtue of any thing they did, or could have done; nor the to, by the most exact Observance of Jews lay any Claim their Ceremonial Law. 8 This is a * faith ful saying, and these things I will that thou affirm constantly, that they which have be lieved in God, might be carefult to maintain good works: these things are good and profitable unto men. 9 But 8. These are the * certain and most substantial Points of Chriftianity; and it is of infinite Importance to You and Them, to perswade them to be chiefly bent upon poslessing themselves of fo gentle and charitable a Temper, and upon such Practices as are the indispensable Conditions of these mighty Blessings and Privileges. 9. Where * Ver. 8. A faithful faying. See the Notes on 1 Tim. xv. 2 Tim. ii. 11. + Ver. 8. Might be careful to maintain good Works. Καλῶν ἔργων προisant to prefer, to excel in, good Works. 9 But avoid foolish * questions, and genealogies, and contentions, and strivings, about the law; for they are unprofitable and vain. 10 A man that is an heretick, after the first and second Admonition, † reject: 11 Knowing that he that is such, is fubverted, and sinneth, being condemned of himself. 9. Wherefore reject and discoun- A. D. 64 tenance all the frivolous and contentious Disputes about Jewish Tradiditions, Pedigrees, and Ceremonies ; as being of no manner of Advantage, but the greatest Obstacles to the Chrittian Profession. * αιρετι πα. 10 & 11. Whatever pretended Christian is obstinately and incurably bent upon maintaining fuch Doctrines, or Practices, as are directly contradictory to the known Rules of our Religion*; and such as, upon fufficient Admonition, he cannot but, και ἄνθρωHimself, know to be fo; and all this out of a factious Temper, to set himself up as Head of a Party, ready to join with any Sect whatever, for promoting some worldly End and Purpose ; let him + be Expelled from the Christian Church, as one that acts against the plain Dictates of his own Confcience; τάκριτο. and is to be look'd on as a lost and profligate Person, and his Conversation avoided. 12 When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter. 13 Bring Zenas the lawyer, and Apollos on their journey diligently, that nothing be wanting unto them. 14 And let ours also learn to maintain good works for neceffary †αυτοκά 14. And be careful to Exhort all Christians, but especially the Jewish ‡ Converts (who most want the Iἡμέτεροι P2 * Ver. 9. Foolish Questions. See 2 Tim. ii. 23. Advice) + Ver. 10. An Heretick-reject. παραιτᾶ avoid him, have na thing to do with him. ‡ Ver. 4. Let ours learn. Some learned Persons think that by ours he means the Gentile Converts. Let the Reader judge. A. D. 64. cessary uses, that they Advice) to the Exercise of Charity be not unfruitful. and * Beneficence, wherever there is * καλῶν ἔρ- Occafion for it, without Distinction, upon any account of different Sentiments and Opinions. γων. 15 All that are with me falute thee. Greet them that love us in the faith. Grace be with you all. Amen. 15. All the Christians with me send their hearty Love to you. Do the fame from us to all that bear us any Christian Respect. The Divine Love and Favour be with you all. Amen. : A PARA The PREFACE. Nefimus was Servant (or Slave) to Philemon the Coloffian, one of St. Paul's Converts. He had robbed, and ran away from his Master. The better to lie undiscovered, He gets to Rome, where the Apostle then lay, under his First (See Ver. 22.) Confinement. St Paul providentially happens upon this Man; converts him to the Chriftian Faith; and now fends him back to his Master, with this Epiftle of Reconciliation: Wherein are so many lively Strokes of generous Humanity and Christian Compaffion to a reformed Sinner; of such Justice, mix'd with fo much Sweetness and Condescention, along with the Authority of an Apofile, toward one that was both a Friend and a Disciple; as may render it a just Wonder, to find fome People of Opinion, that This Epistle contained fo little in it, as to be unworthy to be ranked among St. Paul's Writings. For more particular Moral Reflections froin this Letter the Curious Reader may be referred to the Excellent Preface of St. Chryfoftome. |