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vifiting Rome; I have already fhewn *. But Romans, during the faid progrefs, what became of this Epiftle, written by Paul at Corinth, it is faid in 57 or 58, and fent from thence by his fifter Phoebe, who it seems had bufinefs at Rome? But perhaps Phoebe met with another brother, who took her another way for upon Paul's arrival there in 61, the Jews faid to him- We neither received letters out of Judea concerning thee; neither any of the brethren that came, fhewed or spake any harm of thee. But we defire to hear of thee what thou thinkeft: for as con

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cerning this fect (the Christians) we know that every where it is fpoken againft.' From which, it is pretty certain they had neither feen or heard of this curious Epistle.

During his confinement or refidence at Rome, about the year 62; he wrote an Epistle to the Ephefians that is, not to the Ephefians who had treated him fo fcurvily; but, as it is expreffed to the faints which are at Ephefus.' In which he fets forth original fin, and predeftination election and grace without works. Just as confiftently as he had done four or five years before in his. Epiftle to the Romans. But it will be obferved, that about this time he began to teach Chrift as God: and by way of introduction, he in this Epiftle, ch. iii, v. 9, fays- And to * Vide page 261 to 268.

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Ephefians.

Ephefians.

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'make all men fee what is the fellowship of the myftery, which from the beginning of the world hath been hid in God, who created all things by Jefus Chrift.' Had he faid no more upon the fubject, in his fubfequent writings, I would have put the marked words in a parenthesis, and fo have prevented their clashing with the Apostle's Creed, &c. but of this hereafter. In ch. v, and vi, he gives fome very good inftructions; particularly for matrimonial government. I need not remark that the last was theory. The faint concludes this Epiftle, in a flourishing, allegorical, Quixottical manner; in which, like the famous knight of La Mancha, his head-piece to common eyes, appears no better than a barber's cracked bafon. It was about the fame time, 62, that he wrote Philippians. an Epiftle to his very good friends the Philippians, whofe liberality he had frequently experienced. In ch. i, v. 20, 21, 22 and 23, he fays to them- Chrift fhall be magnified in my

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body whether it be by life or by death. For to me to live is Christ, and to die is gain. But if I live in the flesh, this is the fruit of my labour: yet what I fhall choose I wot not. For I am in a straight between two, having a ' defire to depart, and to be with Chrift, which is far better. Had Paul a power, or rather option of life and death, that he was at a lofs which to choofe? But it feems the choice was foon made life, for their benefit, was determined

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on- Nevertheless, to abide in the flesh is more Philippians. "needful for you.' Adding- And having this 'confidence, I know that I fhall abide and continue

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with you all, for your furtherance and joy of faith. That your rejoicing may be more abundant in Jefus Chrift for me, by my coming to you again.' This confidence coincides with what he wrote to the Theffalonians, (ch. iv, v. 15, 16, and 17) and to the 1ft Epistle to the Corinthians, ch. xv, v. 51 and 52*, but it certainly was not well founded: It doth not appear that he ever went into Macedonia, and it is certain, that about two years after this an end was put to his existence. Death was not then a matter of choice, but of neceffity. In ch. ii. speaking of humility, he says-Let this mind be in you, which was alfo in Chrift Jefus who being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a fervant, and was made in the likeness of men. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the crofs. Wherefore God alfo hath highly exalted him, and given him a name which is above every name. That, at the name of Jefus every knee should bow, of things in Heaven, and things in earth, and things under the earth. And that every tongue shall

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Philippians. confess that Jefus Chrift is Lord, to the glory of God the Father. By the preceding paragraph, and the reference from it; we are led to make little account of Paul's spirit of prophecy and I think the marked sentences in this, will not very much conduce to our belief of the reft. But all this was preparatory only.

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In his next Epiftle written foon after and addreffed to the Coloffians, we find him plainly Chapter Verfe teaching his new doctrine thus- We give 3 thanks, to God and the Father of our Lord Jefus

Coloffians.

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Chrift, praying always for you. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the faints in light who hath delivered us from the power of darkness, and hath tranflated us into the kingdom of his dear Son. In whom we have

redemption through his blood, even the for15 giveness of fins. Who is the image of the in'vifible God, the first-born of every creature. 16 For by him were all things created that are in

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Heaven, and that are in earth, vifible and in" vifible, whether they be thrones, or dominions, or principalities, or powers: all things were 'created by him, and for him, and he is before 18 all things, and by him all things confift. And he is the head of the body, the church, who is the beginning of the first born from the dead, that in all things he might have the pre-emiFor it pleased the Father that in him fhould

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fhould all fullnefs dwell. For in him (Jefus) Chapter Verfe dwelleth all the fullness of the Godhead bodily. • And ' ye are complete in him which is the head of all principality and power.'

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Paul in the beginning of the following year, 63, when he had obtained his liberty, and was Hebrews. retiring from Rome, wrote to the Hebrews in thefe terms- God who at fundry times, and in i. divers manners fpake in times paft unto the fathers and the prophets; hath in these last days * spoken unto us by his Son whom he hath appointed heir of all things; by whom alfo he made the worlds. Who being the brightness of his glory, and the express image of his perfon, and upholding all things by the word of his power, when he had, by himself purged our 'fins, fat down at the right hand of the Majefty on high. Being made fo much better than the angels, as he hath by inheritance, obtained a more excellent name than they.' Thefe quotations prove what I have afferted page 252; that Paul, notwithstanding his own curfe, preached or taught in 62 and 63, a doctrine differing exceedingly from that which he taught in 56. Should it be thought worth an enquiry; it may be asked-Is there not a poffibility that the faint might be favoured with fome fupernatural inftruction which might well warrant this deviation? In pages 283, 284 and 304, I have already remarked the infufficiency of Paul's fpirit of pro

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