free from all men yet have I made my self note b servant unto all that I might gain the more Paraphrase 19. For being obliged to no man I have freely served all preached to them without any wages that I might be more likely to bring them to Christ 20. And unto the Jewes I became as a Jew that I might gain the Jewes to them that are under the Law as under the Law that I might gain them that are under the Law Paraphrase 20. In like manner I have denyed my self the use of my Christian liberty in many other things also observed many ceremonies of the Jewish Law which I needed not to have done but onely to gain the Jewes 21. To them that are without Law as without Law being not without Law to God but under the Law to Christ that I might gain them that are without Law Paraphrase 21. To those that observe not the Law of Moses I behave my self in like manner not as if I were irregular but ruling my actions according to the Law of Christ and Christian liberty that I may work on those that are not observers of Moses's Law 22. To the weak became I as weak that I might gain the weak I am made all things to all men that I might by all means â—â—ve some Paraphrase 22. To those which were not sufficiently instructed in the nature of their Christian liberty I restrained my self of the use of mine that I might attract those the more probably and so I dealt with all other sorts of men doing that which I thought most probable to win them to Christ 23. All this I doe for the Gospel's sake that I might be a partaker thereof with you Paraphrase 23. And all this for the propagating the Christian faith that I may convert the more that by so doing my reward in another world may be the greater 24. note c Know ye not that they which note d run in a note e race run all but note f one receiveth the prize note g so run that ye may obtain Paraphrase 24. You Corinthians have the Graecian games in one part of your country and therefore cannot be ignoraof the custmes of those particularly how in that of running in a race though many runne yet onely one comes formost to the goale and consequently onely one receives that reward which by the lawes of the game belongs to him that comes first Doe you therefore so run and so it becomes us all to doe that we may come foremost and so receive the prize 25. And every man that striveth for the mastery note h is temperate in all things now they doe it to obtain a note i corruptible crown but we an incorruptible Paraphrase 25. Now every man that undertakes any of those combats or strifes binds himself to strict lawes of abstaining from all such things as are hurtfull for him doth nothing but what is in order to his designe These indeed in those heathen games meerly to get a crown of leaves or boughs which presently fade or wither but we Christians that we may obtain an unfading durable crown 26. I therefore so run not as note k uncertainly so note l fight I not as one that note m beateth the aire Paraphrase 26. My running therefore is not as if I knew not my way or my reward if I run well my cuffing is not a bare brandishing my fist in the aire which hath no adversary to strike at or misses him when he strikes 27. But I note n keep under my body and note o bring it into subjection lest that by any means note p when I have preached to others I my self should be note q a cast-away Paraphrase 27. But as in one of the exercises mixed of cuffing and wrestling they give blew eyes and falls to the adversary so I macerate my self and bring my self under by denying my self those indifferent liberties which I might enjoy lest having prescribed to others the way of striving and getting the victory and the crown I my self should miscarry and misse of it Annotations on Chap. IX V. 17. Willingly What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe any thing voluntary or as a voluntier appears by severall parts of the Context 1. by the opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 involuntary as that is explain'd by a necessity is laid upon me and woe is to me if I preach not c. v. 16. and I am intrusted or a trust is reposed in me v. 7. For that notes the involuntary action to be that which is by law required and cannot be omitted without sinne and so becometh necessary So saith Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by these words If I am intrusted 't is manifest he means that I doe it not of my self but perform the Lords command for this is to doe it involuntary And therefore to doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary is to doe it of ones self without any command or obligation on him to doe it So Theophylact interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies if this were not committed to me as a trust but I did it of my self 2dly By the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boasting v. 16. and 2 Cor. 11. 9 10. for that implies what is done to be done without obligation and above that which was necessary by engagement of any precept And so 3 ly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have reward here and v. 18. for reward signifies a return or retribution to somewhat which a man was not bound to doe So the phrase is used among the Jewes and Maimonides hath a rule Mor. Neb. l. 3. c. 17. Ei datur praemium qui injussus aliquid facit to him a reward is given who doth any thing unbidden And therefore the whole phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must thus be rendred most clearly not if I doe or shall doe this voluntary as supposing that possible that he may for speaking of preaching the word he had before said that necessity was laid upon him and therefore he cannot be free or at liberty to doe or not doe it but as suppositio non ponit a supposition doth not affirm so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred if that is on supposition that I did this voluntarily a reward would then belong to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but seeing 't is not so seeing I doe it not of my own instinct but by appointment from God c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore there is nothing heroical or matter of holy emulation or ambition in it And accordingly it followes that the matter of preaching being to him distinctly under precept there was but one thing which could bring him any reward viz. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making it costless to the auditors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 18. in not making use of that power
〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Overseers and Guardians From whence it is that Theophrastus observes that the Lacedaemonians sending magistrates to the provinces style them much more commodiously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the Athenians doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From whence also it is that in the Christian Church the antient author that goes under the name of Dionysius Areopagita calls Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seem more peculiarly to belong to the use of the word in this place were a peculiar sort of governours which had to doe with the education of women especially for the forming of their lives and manners and breeding of them as among the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were set over them to fit and order their manners and make them regular and harmonicall a kind of Censors of manners among them So saith Hesychius and Phavorinus in the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't was an office in Lacedaemon to bring up and breed women And this is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here I am your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Tit. 2. a. set over your congregation as he over a single virgin to breed and fit you that I may present you to Christ a pure virgin c. V. 9. I was chargeable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Jerome ad Algasiam is a Cilician word the full meaning of it here will be judged by that which Aelian saith of the fish called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the torpedo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the torpedo fish whatsoever it toucheth it gives it its own name makes it to be benumm'd Now they which ask any thing of another are proverbially said to do that which the torpedo doth to give a chilness or numness Molestum verbum est onerosum Rogo saith Seneca asking or begging is very troublesome and burthensome and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which literally signifies to chill or benumme so in Theocritus Idyll 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth in respect of this consequent signifie to ask or intreat and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I begged or asked of no man I importuned no man V. 24. Fourty stripes save one Of this punishment of S. Pauls these four things are to be observed 1. that S. Paul as a Roman was not to be whipp'd Ex Lege Portia and therefore Act. 22. 24. when the Tribune had commanded him to be beaten thus understanding he was a Roman he dismiss'd him and was afraid saith S. Luke because he had bound him 2dly that he was yet subject as a Jew to the lawes of the Jewes which were yet in force and so was subjected to this Jewish punishment as a Jew 3dly that he was dealt with as a robustious offender in suffering so oft the utmost extremity of the Jewish law when they that were weak or which upon any other score had any mitigation were not used so severely according to that of Maimonides Hil. Sanhedrim c. 17. They inflict saith he no more then fourty stripes though he be as strong as Samson but if he be weak they abate of that number 4thly that that summe of thirty nine was the solemne proportion in the Jewish punishments when they were most severely inflicted So in Josephus of one that had accused his wife falsly of the losse of her virginity before marriage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him extend himself and receive 39 stripes For when the number which might not be exceeded was by the Law defined to be fourty Deut. 25. 3. and when the custome was taken up of executing this punishment with a rod of three branches and so of giving three strokes at one blow or as it is in Maccoth c. 3. § 12. with one twisted cord unto which two more were fastened every stroke consequently going for three as Maimonides affirms in Sanhedr c. 17. § 2. it was consequently impossible to inflict more stripes then thirty nine unlesse they exceeded to two and forty and so that of thirty nine was the last among those that were lawfull See Talmud Babyl in Maccoth cap. 3. As for the beating with rods which followes ver 25. that differs from this of the scourging the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rods being wands or cudgels a bundle of which was carried before the Roman Consul and he that carried them call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which makes it probable that this was a Roman sort of punishment and so here differenced from the scourging with twisted cords which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflicted by the Jewes see Note on Lu. 23. b. howsoever so much distinguish'd from the other as rods and scourges differ V. 25. In the deep To what passage of S. Pauls story this of his being a day and a night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the deep doth belong cannot be shewed out of Scripture 'T is not altogether improbable what Beda l. quaest qu. 3. tit 8. saith out of Theodorus Tarsensis that in Cyzicum which is in the Propontis a famous city there is a prison which for the depth of it under ground is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the bottome of the sea a most noysome silthy prison as in Athens there was one called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell at Syracuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minerall and many the like in other places see Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into this as a most infamous prison S. Paul might well be cast passing from Troas to that city though S. Luke who reports not things particularly save when he himself was present make no mention of it And indeed whatsoever else may be meant by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Luke seems not to have made mention of this passage there being no reason to apply that of Act. 27. to it the Epistle being written before that time in the compasse of the Macedonian progresse Act. 20. 1. and if it might be conceived to be written after it that would more reasonably be defined to be one of his three shipwracks foregoing here Theophylact speaks of some that interpreted it of a well called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profundity because of the great depth of it wherein after his danger at Lystra he hid himself V. 32. Aretas The Gassanii reigned in Syria some say 400 others 600 years many of them were called Harethi or Aretae which is the name of the King here See M r Pocockes notes on Gregorius Abul Faraiius his story of the Arabians p. 77 78. CHAP. XII 1. IT is not expedient for me doubtlesse to glory I will come to visions and revelations of the Lord. Paraphrase 1. But I shall give over these things for if I should goe on in it I should then come to mention the visions and revelations which I have
the law of commandements Ephes 2. 15. though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of a fleshly commandement Heb. 7. 16. belong to another matter speaking of Melchisedek and Christ typified by him and denotes a law making provision for the mortality of Preists appointing them in succession that Codex or body of Commandements under Moses before Christ's reformation So Phil. 3. 6 9. Heb. 7. 19. And because this Law of Moses was written and set down in the Scripture of the old Testament and so oppos'd in that respect to the law of Nature in the hearts of the Gentiles and all men call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unwritten law therefore as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or law is used so in the same notions the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing is used also Sometimes in the first notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the law or religion of the Jewes So Rom. 2. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee that hast literally observ'd the law of Moses and art circumcis'd and v. 29. with a little change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circumcision in the spirit not in the letter or writing i. e. the Spiritual circumcision purity of the heart and not that outward commanded by Moses's Law So Rom. 7. 6. we serve in the newnesse of the spirit i. e. according to this new reformed law which looks most to inward purity and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the oldnesse of the letter or writing which required external circumcision c. So 2 Cor. 3. 6. God hath fitted and prepared us to be ministers of the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the writing but of the spirit i. e. not of the Law as it signifies the external body of the Mosaical constitutions unreformed but of the Spiritual or Evangelical law the law of faith or the law as Christ hath reformed it or the Covenant of mercy and pardon of sin under the Gospel For as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that law as it is in Moses unreform'd by Christ brings death but no life Condemnation but no Justification or pardon unto the world But the Spirit i. e. this new reformed law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gives life enables to gain life to come to Justification or salvation And so again v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministration of death in the writing i. e. in the Mosaical or written law as it stands there unreform'd by Christ and opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8. the administration of the Spirit i. e. this new reformed Evangelical law which either first because it comes neerer to the soul and requires purity there whereas the Mosaical law deals most in external purifications or 2 ly because the Holy Ghost came down first on Christ then on the Disciples to confirm this new Evangelical course under Christ in opposition to the former under Moses or 3 ly because in this Evangelical administration there is Grace given to enable us to perform what is now required and that Grace is a gift of God's Spirit for one or all these reasons I say it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit Thus much in this place of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law and by occasion of that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 letter and spirit which may help to the understanding of many places and will not need to be repeated again when we come to them Ib. To fulfill The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perform but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perfect to fill up as well as to fulfil and so is rendred sometimes by one sometimes by t'other And the Greek it self is so used in like manner when it referres to a Word or a Prophecie then it is to perform to fulfil 2 Chron. 36. 22. 1 Mac. 2. 55. In other cases it is to fill up to compleat to perfect Ecclus 33. 16. and 39. 12. 2. Chron. 24. 10. and Mat. 23. 32. This the ancient Greek Fathers expresse by the similitude of a Vessel that had some water in it before but now is filled up to the brim and again of a Picture that is first drawn rudely the limbs only and lineaments with a cole or pen but when the Painter comes to draw it to the life to adde the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it is said to be fill'd up This may farther appear by what Christ here adds Except your righteousnesse i. e. Christian actions and performances exceed the righteousnesse of the Scribes and Pharisees i. e. go higher then that strictest sect of the Jewes and the Doctors among them thought themselves obliged to or taught others that they were obliged they shall not enter into the kingdome of God passe for Christians here or prove Saints hereafter This same truth is at large exemplified in the remainder of this chapter by induction of several particulars of the Law first barely set down by Christ and then with Christs improvement added to them in this form of speech But I say unto you Thus when Rom. 8. 3. it is said that God condemn'd sin in the flesh i. e. shew'd a great example of his wrath against sin by what Christ suffer'd on the Crosse for our sins the reason of Gods doing so is rendred v. 4. that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordinance of the Law circumcision c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be perfectly perform'd in us i. e. in a higher degree then by the Jewes it was thought to oblige And that it is the general interpretation of the antient Church-writers especially the Greeks down to S. Augustine may appear by these few of a multitude of testimonies Irenaeus l. 4. c. 27. Dominus naturalia legis non dissolvit sed extendit sed implevit Again sed plenitudinem extensionem Again superextendi decreta augeri subjectionem And again speaking of Christ adimplentis extendentis dilatantis which are all the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here So S. Basil on Psal 15. calls Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Author of the Constitutions l. 6. c. 23. So in Chrysostome Tom. 3. p. 93. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that Christ's giving of Lawes was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that Christ did not here recite all the Commandements of the Decalogue because he meant not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that it was then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Theophylact that Christ came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Christ was come our contentions became easier wherefore we had also greater tasks as having greater assistance afforded us And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having a Law more sublime then the old Law viz. the Law of Christ And
the Prophets in the Old Testament and not seldome used in the Writers of the New So Mat. 12. 22. the blind and the dumb both spake and saw that is the blind saw and the dumb spake and c. 18. Christ having mention'd the three degrees of Admonition by one alone by two or three and by the Rulers in the presence of the assembly v. 15 16 17. he then resumes to speak somewhat farther of each of these and begins first with the last what in case of such refractarinesse the Rulers of the Church are to doe Verily I say unto you Whatsoever ye shall bind on earth c. v. 18. And then v. 19. in reference to the second thing mention'd the admonition in the presence of one or two v. 16. Again Verily I say unto you that if two of you shall agree upon the earth c. it shall be done unto them of my Father From which before he proceeds back again in the first place to the first of the private admonition Peter asks a question which introduces the discourse which was proper to have been deliver'd on that subject So c. 23. 16. Christ having mention'd swearing by the Temple first and then by the Altar v. 18. he after refuming them both again v. 20. begins first with that of the Altar and then that of the Temple after it So in that c. 23. 25. having mention'd first the outside of the cup and platter and then the inside v. 26. he returns first to the cleansing of the inside then the outside of it So Rom. 212. S. Paul having affirm'd two things the first of the Gentiles that had not the Law that they should perish without it the second of the Jews that had the Law that they should be judged by it he v. 13. speaks first of the second for the hearers of the Law c. and then v. 14. of the first For when the Nations c. So Rom. 14. having set down two heads of discourse that the strong should not set at nought the weak Nor secondly the weak judge or condemn the strong v. 3. he resumes the latter first v. 4. who art thou that judgest and then v. 10. returns to the former and thou why dost thou set at nought thy brother So 1 Cor. 6. 11. After the general of washing which contains the two subsequent sanctifying and justifying the mention of our Lord Jesus Christ which is first named belongs to the latter that of Justification and the Spirit of our God to the former that of Sanctifying So 2 Cor. 2. 15. Having mention'd the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first them that are saved and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that perish he goes back v. 16. first to the latter to those a savour of death unto death then to the former to those a savour of life unto life So Philem. 5. hearing of thy love and faith which thou hast toward the Lord Jesus and toward all Saints 't is apparent that the Saints are the object of the Love and the Lord Jesus of the Faith So Heb. 5. where in the four first verses there are three things propounded of an high-Priest 1. that he offer for sin 2. be compassionate to sinners and to that end be himself infirm and offer for himself as well as the people 3. that he be called to this office by God himself To these three all applied to Christ the Apostle speaks particularly and to the last first So likewise Christ glorified not himself to be an high-Priest c. v. 5. 6. Then to the second v. 7 8. who in the daies of his flesh offer'd up prayers c. and then to the first last v. 9. being made perfect he became the author of eternal salvation c. So Heb. 9. 1. having named two things the ordinances of worship and the worldly sanctuary he dilates first on the last of them v. 2 3 4 5. For there was a tabernacle made c. and then after comes back to the former v. 6. Now when these things were thus ordain'd the Priest went alwayes c. So Heb. 10. 33. having mention'd two acts of suffering in them the first personal in themselves by reproaches and afflictions the second by way of sympathy with the Apostles in the next verse he resumes both but first the latter for ye had compassion on me in my bands and then the former took joyfully the spoiling of your goods So 2 Pet. 3. where the Atheists objection consists of two parts 1. that God hath not made good his promise concerning his coming v. 4. 2 ly as a proof of that that there had been no sensible mutation since the beginning of the world in the latter part of the verse The Apostle makes answer first to the latter v. 5 6 7. and then comes back and satisfies the former also v. 8. c. And to instance no more two examples of this there are most clearly here in this place The first in the sixt and seventh verses for having mention'd two things v. 5. pulling out the beam in thine own eye that is reforming a mans own sins secondly casting out the mote out of thy brothers eye that is reprehending faults in other men he speaks first to the latter of these the matter of reprehension v. 6. and then v. 7. returns to the former the means that must be used for the reforming our selves prayer for grace which shall so surely bring it The second here in the sixt verse where having mention'd the Dogs and the Swine he first speaks of the Swine and after of the Dogs for certainly the treading belongs to the Swine and the rending to the Dogs for the Swine doe not use to turn and rend but the Dogs doe and therefore Munster's Hebrew reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Dogs returning c. and Dogs doe not tread under their feet what is cast to them as Swine doe These are both proverbially spoken to expresse how sure good charitable reprehensions are to be cast away upon incorrigible sinners according to that of the Satyrist vitia ultima fictos Contemnunt Scauros castigata remordent Enormous vices if they be chastised or reprehended will contemn and bite again V. 9. Will he give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here no more then will he give The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being oft all one with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquid as in the Gemara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquid scriptum est is it written V. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and in some other places hath a peculiar notion neerer an Expletive then a Causall and is best rendred by the Latine scilicet the English Thus or the like as a form only of introducing the speech that comes after He shall say unto them what shall he say Why or thus he shall say I know you not c. So c. 10. 7. and so c. 26. 72. He denied with an oath
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelling or pitching his tent or tabernacle among us Joh. 1. 14. his dwelling in the tents of Sem Gen. 9. 17. is a token of the peoples acknowledging him to be the Messias the Shiloh whom they expected who is therefore express'd by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that cometh that is he that was thus solemnly sent and anointed by God see Mat. 11. a And the addition in the next words of Hosanna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the highest will be best understood by comparing it 1. with Psal 148. 1. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his highest signifies poetically in the heavens immediately precedent and then with Luke 19. 38. where it is peace in heaven and glory in the highest that is glory and praise to him in heaven who had used this means of reconciling heaven with us that is God in heaven to us sinners upon earth V. 12. Tables The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 table here is that from which those that dealt in returning moneys or in bills of exchange and made advantage and gain by so doing are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 25. 27. ordinarily among Authors Thus among the Jewes in the Gemara Sanhedrim c. 7. § 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have a great deale of money but there is no Trapezite or Money-Merchant with whom I may place it Here the Trapezite seems to signifie that sort of men who as Merchants among us return money for others to some other place or help them to doe it and by so doing receive some themselves and help them to advantage sometimes Hence it was that the Israelites being by the Law to come up to Jerusalem how farre soever they dwelt from and there to sacrifice and to offer the half shekel for the use of the Temple Exod. 30. 13. which by the length of their journey sometimes they were disabled to doe These trapezitae set up their tables in the very Temple that so they might traffick with all that had use of them in like manner as others brought oxen and sheep and doves to sell there to them which had not brought their sacrifices with them These traders are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is men that dealt in money for as the Grammarians tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which the printed Copy of Thomas Magister reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a piece of money with the image of an oxe upon ii and so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 2. 14. and that is the very same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being ordinarily taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is money indifferently and it is a mistake of those which from the nature of this word think it fit to translate it money-changers in this and that other place meaning thereby those that change one piece of money into another other coynes greater or smaller into that of a shekel whereas it is dealing in money by way of return or exchange From whence it is that Hesychius puts these four words in the same sense one to explain the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in like manner as Thomas Magister renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the three former used in the Gospel and all to be interpreted by the fourth an Vsurer that is one that made gain by loan of money though this were not the usury directly forbidden by their Law but rather a way of merchandize giving then so much money here for so much more in another place where the thing that is paid for is not so much the use of the money as the conveying it from one place to another or the saving others that trouble of conveyance 'T is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cut or shave signifies to divide any thing into small pieces as in Plato mans nature saith he seems to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have been cut into very little pieces And in S. Chrysostome who speaking of his homilies more then one of the same matter saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have cut it into many minute parts for several dayes And Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divide into thin parts but that doth not signifie the changing Gold into Silver or a shilling into three groates c. but to divide the wedge of Gold or Silver into little parts and then stampe them and make coyne of them and such are generally called be they bigger or lesser pieces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is plain John 2. 15. that is money and by Analogy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numularii they that deal in money for advantage returning it by way of exchange in the sense in which among authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used as in Themistocles Epistles where Philostephanus the Corinthian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same of whom before he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that made gain by returning of money All these traders and traffiquers that had set up in the Temple Christ removes from thence and as S. Marke addes c. 11. 16. would not permit that any should bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not only vessel but any other utensil as in Nicolaus Damascenus of the Sordo-Libyes of whom he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a cup and a sword where the sword is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as a cup and so is a sheet Acts 10. 11. any kinde of commodity through the Temple which was observed also among the Jews For so saith Maimonides in Halacha Beth Habbechira c. 7. no man may come into the mount of the Temple with a staffe or shooes or with a wallet or with money folded up in a napkin all which are contained in the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that which is observed in this kind of some Temples by Plutarch seems very probably to be meant by him of this Temple of Jerusalem as Pe. Cunaeus hath observed V. 13. Theeves By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theeves here are meant those that by merchandize make gain of others not those that are robbers indeed so Joh. 2. 16. 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a house of merchandize Of this see our learned Countryman Mr. Fuller Miscell l. 4. p. 6. p. 499. V. 16. Perfected praise The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is the Septuagints translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast founded or ordained strength There is little doubt but our Saviour repeated this place as it was in the Hebrew of the Psalme or in the Syriack dialect as it appears he did in the repeating of the beginning of
resemblance and pourtraiture of his 6. Knowing this that our old man is crucified with him that note a the body of sinne might be destroyed that henceforth we should not serve sin Paraphrase 6. Resolving this with our selves that as this was one end of Christ's suffering for our sins and dying upon the crosse that he might give us example to doe so too see Tit. 2. 14 to crucifie that is forsake our former course of life so our forsaking of sin and conforming our selves to his crucifixion which in baptisme we undertake obliges us to the mortifying of every sin so farre that we no longer yield any obedience to it that is neither willingly indulge to any presumptuous acts nor slavishly lie down in any habit or course of sin 7. For he that is dead is freed from sin Paraphrase 7. For as a man truly dead is freed from the authority of all those that in life-time had power over him so he that is dead to sin in this figurative sense wherein I now speak is freed from the power of sin acting formerly in him and consequently he that hath by being baptized into Christ so farre undertaken to accompany Christ in his death as really to die unto sin must demonstrate himself to be freed from the power of it must not permit it to live in him that is himself to be acted by it or else he doth quite contrary to his undertaking 8. Now if we be dead with Christ we believe that we shall also live with him Paraphrase 8. And if we sincerely perform our part in this if we imitate Christ in his death that is die to sin forsake and never return to it again then we must also remember that it is another part of our Christian faith and undertaking of our baptisme to imitate Christ in his resurrection to rise to new and holy and godly lives and then we have grounds of believing that we shall together with him or after his example have a joyfull resurrection to eternall life But upon no other terms but these doe we expect or believe any good from Christ 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him Paraphrase 9 This being it for which we have a copie in Christ's resurrection also as well as in his death viz. So to rise to new life as never to return to our old sins again as his was a resurrection that instated him on an eternal life never to come under the power of death again 10. For in that he died he died unto sinne once but in that he liveth he liveth unto God 11. Likewise reckon ye also your selves to be dead indeed unto sinne but alive unto God through Jesus Christ our Lord. Paraphrase 10 11. For as when he died for our sins he died once never to undergo that death again but when he rose from death he was immediately instated not into one single act of life so only as it might be truly said he was once alive after death but no more but into an immortal endlesse life a life co-immortal with the Father God eternal so must we after that double example of his death and resurrection account our selves obliged by our baptisme which accordingly is not wont to be reiterated so to die to forsake sin as that we need never die any more die one final death never resume our former courses again and on the other side for our new Christian life to take care that that be eternal no more to return to our sins again then we think Christ or God can die again but perservere in all virtuous and Godly living according to the example and precepts of our Lord Jesus Christ who died and aose again on purpose to raise us up to this kind of new life never to die again 12. Let not sinne reigne therefore in your mortal body that ye should obey it in the lusts thereof Paraphrase 12. And so you now see what your Christian duty is whatsoever we are calumniated to affirm that whereas your flesh hath many sinfull desires which if they be obeyed or observed will set up a kingdome or dominion of sin in you make you servants and slaves to sin you are most strictly obliged to take care that sin get not this dominion that you obey it not in yielding to or satisfying the lusts or prohibited desires of your bodies 13. Neither yâ—eld ye your members as instruments of unrighteousness unto sin but yeeld your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God Paraphrase 13. But in stead of offering up or presenting your members unto sin as instruments or weapons to do what sin would have done ye must consecrate your selves unto God as men that are raised unto new life and therefore are fit to do him service and your bodies as active and military instruments of performing to him all the obedience in the world 14. For sin shall not have dominion over you for ye are not under the Law but under grace Paraphrase 14. 'T were the vilest thing in the world for sin to have dominion over you who are now no longer under the weak unefficacious paedagogy of the Law which could onely forbid sin and denounce judgement but never yeeld any man that hope of mercy on amendment which is necessary to the working reformation on him or checking any sin that men are tempted to but under a kingdome of grace where there is pardon for sin upon repentance and strength from heaven to repent and so no want of ability or encouragement to amend our lives See note on Mat. 5. g. 15. What then shall we sin because we are not under the Law but under grace God forbid Paraphrase 15. From hence again some carnall men are ready to collect matter of security in sin For say they if now under the Gospell there be pardon allowed for sin and not condemnation as it was under the Law for every wilfull sin we have committed why may we not securely sin This is the unreasonablest conclusion and detorsion of this doctrine very distant from the truth of it which is that this pardon for sin belongeth not to them that securely go on in sin but onely to the penitent and is offered to men that are sinners on purpose that in hope of pardon upon returning they may timely do so and not that they may the longer continue in their course which is the most abhorred use of God's mercy imaginable 16. Know ye not that to whom ye yeeld your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousness Paraphrase 16. 'T is a known thing that he that delivers himselfe up to any man as a servant or slave and actually serveth or obeyeth him is to be accounted his servant and to receive wages from him and so it must be
which subjects and binds the wife to the husband for of such a law it will be truly said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is in validity or force over the man meaning the subject as long as he that is the owner or the Lord liveth That this is the true sense and aime of the words is unquestionable and the latter way of expressing it seems to be the most commodious and easie though the former may possibly be it by an easie and ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of the man will be a fit phrase to signifie any such law wherein mens interests are concerned Municipall or humane laws which are in force till they be abolished legally V. 4. Dead to the Law That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are dead to the Law signifies the Laws being dead to them being abolished having no power over them hath been said Note a. and may farther appear by v. 6. where the ground of their freedome from the Law is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that being dead by which we were held where the law being by an ordinary prosopoeia as when sin is said to reigne c. 6. 12. used for a person is said to be dead and to be nail'd to Christs crosse Col. 2. 14. and so under the fiction of a person is more fitly answerable to the Husband whose death frees the Wife from all obligation to him that she may lawfully marry and subject herself to any other and so in like manner may Jewes to Christ upon the abolition of their Law As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the body of Christ by which the Judaical Law is abolished that sure notes the crucified body the death of Christ and is accordingly express'd in this very matter Ephes 2. both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his flesh v. 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the crosse ver 16. and so Col. 2. 14. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nailing to the crosse V. 5. Were in the flesh That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we were in the flesh signifies the Judaical state under the Law appears by the whole discourse in this chapter which is of the state of men considered under the Law see Note d. and particularly by the opposition here betwixt this and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are freed from the Law For so 't is manifest the opposition stands For when we were in the flesh But now we are freed from the Law And it is thus styled in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the spirit used for them that have received the Gospel and are partakers of the grace which is afforded there to which that they have not attained but are only under the Paedagogie of the Law they are only in the flesh have no other but that weak and corrupt principle of their own nature which is so prone to carnality abiding in them And thus it is used c. 8. 8. They that are in the flesh cannot please God but you are not in the flesh but in the spirit if so be the spirit of God dwelleth in you that is if as ye are outwardly professors of the faith baptized Christians so ye are sincerely so such as in whom the holy Spirit of God may vouchsafe to inhabit which will not abide when unrighteousnesse cometh in And accordingly Christianity is call'd the law of the Spirit of life ch 8. 2. and here v. 6. the newness of the Spirit in opposition to the oldness of the letter the Mosaical Law And a peculiar propriety there is in this phrase for this matter in many respects First in respect of the nature of the Mosaical precepts which were external Washings Circumcision bodily rests c. all which are seated in the flesh and so proportionably carnal promises and threats whereas the precepts of Christ go deeper to the mind and spirit require the purity of that and accordingly are back'd with spiritual promises and terrors Secondly in respect of the assistance that Christ affords toward his obedience by giving of his spirit to assist if it be not grieved and resisted our spirits in opposition to which the state under the Law having none of that strength joyned with it may justly be called the being in the flesh To which may be added that one eminent effect of the Spirits descending was the commissionating of the Apostles for their office of preaching to the Gentile world remission of sinnes upon Repentance and in opposition to that the Law allowing no place for repentance for any presumptuous sin but inflicting present punishment on the offender that state may be fitly styled being in the flesh Mean while as there is a difference betwixt the weakness of the natural estate considered without any other aid then what the Law affordeth and the sinfulnesse of carnal acts and habits continued and indulged to and on the other side betwixt the state of a baptized Christian afforded the grace and strength of Christ and of him that makes use of that grace and leads a pure Christian life so the being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the flesh differs from living or walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after or according to the flesh and on the other side being in the Spirit or being in Christ from walking after the Spirit All which phrases are to be met with here and in the next chapter Here and ch 8. 9. we have being in the flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are after the flesh v. 5. that is under the Law not elevated above the flesh or rescued out of the power of it by Christ and c. 8. 1. walking after the flesh and so v. 4. and 12. all in the same sense for going on in a carnal course obeying and following the flesh in the lusts thereof And so c. 8. 9. being in the Spirit or having the Spirit of Christ and being in Christ Jesus v. 2. all to the same sense of having the Spirit of Christ bestowed on us which as it enableth so it obligeth us to walk and lead a Christian life and if we doe so then that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking after the Spirit v. 1 and 4. All which must thus nicely be distinguished or else they will be apt to betray to some mistake V. 7. I had not known It is an ordinary figure to speak of other men in the first person but most frequent in blaming or noting any fault in others for then by the putting it in this disguise fastning it on ones own person it is more likely to be well taken by them to whom it belongs So saith S. Chrysostome of this Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he mentions things that are any way grievous or likely to be ill taken he doth it in his own person And S. Hierome on Daniel Peccata populi enumerat personâ suâ quod Apostolum in Epistola ad Romanos facere
with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate in one place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I would not v. 16. and that again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil that I would not v. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are directly all one 't is not imaginable how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate I do should not be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of doing evil this being no less than a direct contradiction to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do by not do which neither Methodius nor any other mans authority can prevaile with any reasonable man to receive from him This inconvenience when Methodius foresees his onely answer is that he desires them who make this objection to declare what evil it was that the Apostle hated and would not do and yet did whether when he willed to serve God he yet committed Idolatry But sure the whole force of this answer if there be any is founded in interpreting the words to be spoken by S. Paul in his own person and so is perfectly prevented by him that understands the Apostle not of himself but of an unregenerate man From which process of Methodius and what he there addes in that place of the Apostles pronouncing against Idolaters and other such sinners that they cannot inherit the kingdome of heaven the conclusion is regular and unavoidable that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do and work be interpreted of actions or of any more then thoughts unconsented to then the person that is spoken of by S. Paul Rom. 7. is one that shall not inherit the kingdome of God and then sure no regenerate person by Methodius's arguing Which therefore is most constringent and convincing that this chapter speaks of an unregenerate person for that 't is beyond all controversie that he cannot use those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do c. of meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinking or phansying only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not of consenting or doing And so in like manner that being carnal and sold under sin which is all one with a servant of sin in other places of the same Apostle it being then so ordinary to sell servants sub hastae under his speare as it were that had taken or conquered them and carried captive by the law in his members that is by his own carnal heart cannot be affirmed of him that lives in and walkes after the spirit To which this farther evidence may also be added from the using the phrase the Law of sin v. 23. the unquestionable importance of which we have from the immediate consequents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or law of sin is sure the command or empire of sinne to which he that is captivated as the person here spoken of is must be acknowledged to be under the dominion of sin and that certainly is unreconcileable with a regenerate state This is farther express'd v. 24. by the body of death and so beares proportion to what had been said v. 5. when we were in the flesh as that is there opposed to the spirit the mâ—tions of sin did work in our members to bring forth fruit unto death which concludes that condition which is here spoken of to be a damnable condition And it is remarkable that ch 8. 2. the law of the spirit of life which is in Jesus Christ is said to have made the Apostle free from this law of sin death From whence the argument is irrefragable That to which the person Rom. 7. 23. is said to be captivated is the same from which the grace of Christ hath delivered the regenerate justifyed person ch 8. 2. But the grace of Christ doth not free the regenerate man in this life from injections of phansy or thoughts unconsented to for certainly the regenerate man doth not pretend to that measure of grace as shall free him from all such Therefore that of thoughts unconsented to is not it to which the person Rom. 7. 23. is said to be captivated Against the evidence of this I foresee not what can reasonably be suggested CHAP. VIII 1. THere is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spirit Paraphrase 1. There is therefore now no obligation lying on a Christian to observe those ceremonies of Moses's Law circumcision c. ch 7. 4 6. from whence to the end of that chapter the Apostle had made a digression to answer an objection ver 7. nor consequently danger of damnation to him for that neglect supposing that he forsake those carnal sins that the circumcised Jewes yet indulged themselves to and perform that Evangelical obedience in doing what the mind illuminated by Christ directs us to that inward true purity which that circumcision of the flesh was set to signifie that is now required by Christ under the Gospel see note on c. 7. c. 2. For the Law of the Spirit of life in Christ Jesus hath made me free from note a the law of sin and death Paraphrase 2. For the Gospel which deales not in commanding of carnal outward performances but of spiritual inward purity the substance of those legal shadowes and that which was meant by them and so is proper to quicken us to new life in or through the grace and assistance of Christ who brought this new law into the world hath freed us Christians from the power and captivity of sin c. 7. 23. and so also from death the wages of sin from neither of which was the Law of Moses able to rescue any man 3. For what the Law could not doe for that it was weak through the note b flesh God sending his own Son in the likenesse of sinfull flesh and for sin condemned sin in the flesh Paraphrase 3. For when through the fleshly desires of men carrying them headlong into all sin in despite of the prohibitions of the Law c. 7. 14. the Law of Moses was by this means weak and unable to reform and amend mens lives then most seasonably God sent his own Son in the likenesse of flesh that is in a mortal body which was like sinfull flesh and differed nothing from it save onely in innocence and that on purpose that he might be a sacrifice for sin and by laying our sins on him shew'd great example of his wrath against all carnal sins by punishing sin in his flesh that so men might be perswaded by love or wrought on by terrors to forsake their sinfull courses 4. That the note c righteousnesse of the Law might be fulfilled in us who walk not after the flesh but
after the Spirit Paraphrase 4. That so all those ordinances of the Law circumcision c. which were given the Jewes to instruct them in their duties might in a higher manner more perfectly be performed by us see note on Mat. 5. g. which think ourselves strictly obliged to abstain from all that carnality that that outward ceremony was meant to forbid them and now to perform the Evangelical obedience that he requires and will accept from us without being circumcised 5. For they that are after the flesh doe mind the things of the flesh but they that are after the Spirit the things of the Spirit Paraphrase 5. For they that are carried by their own carnal inclinations or by customes and habits of sin and the carnall affections consequent thereto do generally mind and meditate on carnal things but they that are led by the Spirit of Christ the duct of the Gospel study and mind those things wherein inward purity and sanctity doth consist 6. For to be carnally minded is death but to be spiritually minded is life and peace Paraphrase 6. And as the Gospel is of force to free from sin more then the Law was so to free from death too v. 2. For that study or appetite or desire of the carnal man bringeth death ch 7. 5. but that will or desire that the Spirit or Gospel infuses into us or the desire and pursuite of Spiritual things see Theophylact brings life and peace that is a vital state of soul under God here and eternall salvation hereafter 7. Because the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be Paraphrase 7. For the carnal appetite is a downright opposition to the Law of God too unruly to obey the commands of God neither indeed can it be brought to that obedience by a bare prohibition of the Law for the swinge of passions and lusts are much more violent then so 8. So then they that are in the flesh cannot please God Paraphrase 8. And so these men carnall Jewes though they know the Law are very farre from pleasing God see note on Mat. 12. e. from 〈◊〉 acceptable to him the Law doth nothing to the justifying of them that are thus farre from obeying the true meaning of the Law 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ he is none of his Paraphrase 9. But ye Christians under the Gospel if ye have any of that spiritual divine temper which Christ came to infuse by his doctrine and example are thereby engaged to all manner of sincere inward purity to mortifie the flesh with the affections and lusts and if ye doe not so ye live not according to the Gospel and if not so ye may thereby know that ye are no Christians Christ will not own you for his however ye have received the faith and are admitted into that number 10. And if Christ be in you the body is dead because of sin but the Spirit is life because of righteousnesse Paraphrase 11. But if ye be Christians indeed translated and raised above the pretensions of the Jew to the purity of the Gospel of Christ and your lives be answerable thereto then though being sinners the punishment of sin that is death befall you and so your bodies die and return to dust which is the punishment of sin yet your souls shall live for ever an happy and a blessed life as the reward of your return to Christ in the sincerity of a new and righteous life to which the Evangelical justification belongs 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by the Spirit that dwelleth in you Paraphrase 11. And then even for your dead bodies they shall not finally perish neither they shall be sure to be raised again For the Spirit of God by which you are to be guided and led is that divine omnipotent Spirit that raised Christ's dead body out of the grave and if ye be guided by that animated and quickned by that live◠pious and holy life there is no doubt but God will raise your mortal bodies out of the graves also by the power of that same Spirit that raised Christ's 12. Therefore brethren we are debtors not to the flesh to live after the flesh Paraphrase 12. By these so many obligations therefore and interests of yours the eternall well-being both of soules and bodies ye are engaged to give over all care of satisfying or gratifying your flesh in its prohibited demands to live no longer in your former habits of sin now ye have received the faith of Christ 13. For if ye live after the flesh ye shall die but if ye through the Spirit doe mortifie the deeds of the body ye shall live Paraphrase 13. For if consenting your selves with the external performances of the Mosaical law circumcision c. ye still continue to commit those sins which that was set to prohibite this will bring all destruction upon you 't is not the Mosaical Law will keep you from ruine But if by the faith and example and withall the grace and assistance of Christ ye shall actually mortifie all the polluted desires of the flesh and live spiritually according to what Christ now requires ye shall certainly rise to the life immortal or live eternally 14. For as many as are led by the Spirit of God they are the sons of God Paraphrase 14. For this being led by the Spirit of Christ living after Christs example and doing what he commands and enables us to doe is an evidence that we and not only the Jewes who challenge it as their peculiar are not onely the servants but the children of God and consequently that God will deale with us as with children bestow the inheritance upon us 15. For ye have not received the spirit of bondage again to fear but ye have received the Spirit of adoption whereby we note d crie Abba Father Paraphrase 15. Nay the truth is the condition of a Jew see note on Lu. 9. 10. is so farre from making men sons of God that at the best it is but a slavish condition to be obliged to those performances which being external as circumcision c. and having nothing of goodnesse in them are done meerly for fear of disobeying and being punished by stoning and the like see Theophylact. Which is just the condition of servants who must doe what the master commands or be beaten if they doe them not and so was fittest for the Jewes an hard stubborn people and accordingly had effect among them they observed what came so back'd but what did not they observed not which is it that denominates the Law weak through the flesh v. 3. But our Christ now hath engaged and drawn us with
we suffer here our comfort and sure ground of hope and rejoycing is that Christ our Lord and Captain hath suffered before us and which is more for our advantage to assure us of delivery either here or hereafter our crucified Lord is risen again is ascended to the greatest dignity and now reignes in heaven and is perfectly able to defend and protect his and hath that advantage to intercede for us to his Father which he really doth v. 26. to help us to that constantly which is most for the supply of our wants 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or perill or sword Paraphrase 35. And then 't is not in the power of any persecutor on earth to put us out of the favour of God or to deprive us of the benefits of his love to us when Christ hath thus fortified us and ordered even afflictions themselves to tend to our good we may now challenge all present or possible evills to doe their worst all pressures distresses persecutions wants shame the utmost fear and force the sharpest encounters 36. As it is written For thy sake we are killed all the day long we are accounted as sheep for the slaughter Paraphrase 36. As indeed 't is the portion of a Christian to meet with all these things in the discharge of his duty and to have never a part of his life free from them our Christianity being but as it were the passage to our slaughter according to that of the Psalmist Psal 44 22. spoken of himself but most punctually appliable to us at this time For thy sake c. 37. Nay in all these things we are more then conquerors through him that loved us Paraphrase 37. No certainly we have had experience of all these and finde these have no power to put us out of God's favour they are on the contrary the surest means to secure us in it to exercise our Christian virtues and to encrease our reward and so the most fatherly acts of grace that could be bestowed on us through the assistance of that strength of Christ enabling us to bear all these and be the better for them 38. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Paraphrase 38. For I am resolved that neither fear of death nor hope of life nor evill angels nor persecuting Princes or potentates nor the pressures that are already upon us nor those that are now ready to come 39. Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Paraphrase 39. Nor sublimity of honours nor depth of ignominy nor any thing else shall be able to evacuate the promises of the Gospell or deprive us of those advantages which belong to Christians according to God's faithfull promises immutably irreversibly Annotations on Chap. VIII V. 2. The law of sin What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of sin here signifies is discernible by the phrase immediately foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the law of 〈◊〉 spirit of life by Jesus Christ which unquestionably signifies 〈…〉 then the holy Spirit now under the Gospell which frees us from that which the Law was not able to do So saith Chrysostome and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The law of the spirit he there calls the spirit or holy spirit And then proportionably the law of sin must signifie sin it self which this holy spirit given by Christ in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they hath mortified This those two antients presse in opposition to some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil tongues which interpreted the law of sin to be the Mosaical Law Of which yet the same Apostle in the precedent chapter saith that it is spiritual v. 14. and holy just and good v. 12. spiritual as given by the spirit of God and the teacher and cause of virtue and holy just and good as giving rules of Piety Justice and Charity and as they add Chrysost t. 3. p. 184. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which hath power to take away sin and Theophyl p. 66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enemy to sin And in this sense the phrase is evidently used ch 7. 23. where bringing into captivity to the law of sin is no more then bringing to the commission of sin or as Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the power and tyranny of it V. 3. The flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh in this place cannot so fitly be said to signifie the state or condition of men under the Law mention'd c. 7. Note c. but that which is the means by which occasionally as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the Law became so weak and unable to restrain men viz. the carnall or fleshly appetite which is so contrary to the proposals and prescriptions of the Law So c. 7. v. 18. I know that in me that is in my flesh that is the carnall part of a man such especially as is there represented and defined v. 14. to be carnall and sold under sinne dwelleth no good thing so here v. 1. They that walk after the flesh are opposed to those that walk after the spirit and that are in Christ Jesus and so v. 4. 5 6 7. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minde or desire of the flesh is enmity to God direct opposition to him viz. that law in the members warring against the law in the minde c. 7. 23. and v. 8. 9 12 13. And so in this verse viz. that the carnality of mens hearts was too strong for the Mosaicall Law to do any good upon them And so the Law was weak not absolutely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the flesh that is The Mosaicall dispensation by the promises and terrors which it proposed was not able to subdue carnall affections to mortifie lusts to bring men to inward purity which to the flesh was more ingratefull then that temporall promises should perswade any man to undertake it when there were not temporal punishments to drive them to it as in case of Concupiscence opposed to that inward purity there were not see Note on ch 7. e. And so 't was not possible for the Law to bring them to any good Christ's reformation was necessary thus to call carnal sinners to repentance V. 4. Righteousness The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any thing that God hath thought meet to appoint or command his people see c. 2. 26. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet or right as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance or decree are from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being pleased or thinking good It is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 30. 17. Deut. 4. 14 40 45. Ps 119. 12.
of Christ and the deliverance of the persecuted Christians by the destruction of their enemies And so here the Context makes it clear that by Christ all Christians are to be understood circumcised or not Jewes or Gentiles so if ver 17. the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be retained it must be understood of the whole body joyned with the head the Christians or all faithfull people with Abraham the father of all such for to them was that covenant established and those promises made But those words are left out in the Kings MS. and so it seems most probable they should be and then the sense will be clear that the covenant was established by God to Abraham CHAP. IV. 1. NOw I say that the heir as long as he is a child differeth nothing from a servant though he be lord of all 2. But is under tutors and governours untill the time appointed by the father Paraphrase 1 2. Now as it is of heirs to estates among men when though their fathers are dead they are in their minority they are governed by guardians and their estates ordered for receits and expences by stewards till the time come after which either their father in his will or else the laws of the land put them in their own power and free them from guardians though all this while they are owners of their whole estates 3. Even so we when we were children were in bondage under the elements of the world Paraphrase 3. So was it with us children of Abraham and of God we were obliged to observe those first rudiments of the worship of God in the Jewes religion see note on Col. 2. b. with which God would have men brought up and exercised to the more sublime pure way of serving him 4. But when the fulnesse of the time was come God sent forth his Son made of a woman made under the Law 5. To redeem them that were under the Law that we might receive the adoption of sons Paraphrase 4 5. But when that time was come v. 2. wherein God saw it fit to remove the guardian of the heir that is to lay the Mosaical Law aside then God sent his own Son in humane flesh who submitted to and performed the whole Law to redeem us out of that slavery of Mosaical performances and to receive us into participation of the promises made to Abraham that is to justification without those legal observances and he at his parting from the world finally removed all those obligations from the Christians shoulders nailed those ordinances to his crosse abolished them by his death Ephes 2. 14 c. 6. And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba father Paraphrase 6. And that you are sons appears by this that God hath sent his Spirit into your hearts giving you power and authority to call upon God and make your addresses to him not onely as your God but your father the Gospel assuring you that ye are no longer in that servile condition bound to legal obediences but that God will deal with you according to the promises made to Abraham and his seed justifie you upon the Gospel-terms of faith without the deeds of the Law 7. Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ Paraphrase 7. So that you are no longer enslaved to those Mosaical performances but are put into the state of sons and consequently through faith in Christ you are sure of justification according to the promises made to Abraham 8. Howbeit then when ye knew not God ye did service unto them which by nature are no gods Paraphrase 8. In time of your heathenisme before your conversion to Christianity ye served idols and were farre from thinking your selves obliged to the Mosaical Law knowing and consequently heeding nothing of it 9. But now after that ye have known God or rather are known of God how turn ye again to the weak and beggerly elements whereunto ye desire again to be in bondage Paraphrase 9. But now that you have converted to Christ or rather are prevented by God and called to this sonship when you were not a looking after it but lay immersed in idolatry what reason is there or how comes it to passe that now being Christians and so obliged to no part of the Jewish Law whose Proselytes ye are not ye should make another change so extremely to the worse for your selves in falling to the Mosaical performances from which Christian religion hath freed those which were before obliged to them that is the Jewes themselves and which now Christ is come the substance of those shadows have nothing in them for which they should be valued and resolving to be servants still in despight of that liberty of sons that Christ hath given you 10. Ye observe daies and months and times and years Paraphrase 10. Ye observe the Mosaical ceremonies see note on ch 3. a. sabbaths and new moons and solemn feasts and anniversary feasts or those that return every seventh and every fiftieth year sabbaticall years or Jubilees after the same manner that the Jewes before Christ thought themselves obliged to observe them 11. I am afraid of you lest I have bestowed upon you labour in vain Paraphrase 11. These practices of yours make me fear that the Gospel by me preached will soon be lost among you 12. Brethren I beseech you be as I am for I am as ye are ye have not injured me at all Paraphrase 12. I pray follow my example for I did once place my trust in the Law for justification And I beseech you doe not think that 't is out of any ill affection that I write this I have not been at all provoked by you nor consequently is it imaginable that I should mean you malice or desire to bring on you persecutions to no purpose the avoiding of which is the only bait which the Gnosticks make use of to seduce you 13. Ye know how through note a infirmity of the flesh I preached the Gospel unto you at the first Paraphrase 13. Nay why should this fear so trouble you now more then formerly it did You know and cannot but remember that when I formerly preached unto you I was persecuted for my doctrine 14. And my temptation which was in my flesh ye despised not nor rejected but received me as an Angel of God even as Christ Jesus Paraphrase 14. And you then were not at all moved by that discouragement to despise me or my preaching but received me with all the respect and belief and chearfulnesse imaginable 15. Where is then the blessednesse that you spake of for I bear you record that if it had been possible you would have plucked our your own eyes and have given them to me Paraphrase 15. And then how happy did you think your selves that you had such an Apostle What would you not
philosophy of the Gentiles as abolished and out-dared why doe you now subject your selves to such abstinencies as either out of the heathen or Jewish practices are brought in among you 21. Touch not tast not handle not 22. Which are all to perish with the using after the commandements and doctrines of men Paraphrase 21 22. Such are those of abstaining from marriages and some sorts of meats as utterly unlawfull which though they might lawfully be abstained from as indifferent things yet when they are taught and believed to be detestable things and utterly unlawfull by that abuse they tend to the bringing of all unnaturall and horrible villanies among you as precepts and doctrines of men contrary to that liberty which Christ hath purchased for us and those doctrines of inward purity which he hath taught us 23. Which things have indeed a shew of wisdome in note i will-worship and humility and neglecting of the body not in any honour to the satisfying of the flesh Paraphrase 23. Which observances are indeed as it was before intimated v. 4 and 8. set off by some specious fair shews as that they are voluntary services or freewill-offerings to God that there is great humility in them as in that of worshipping Angels v. 18. that they are a great austerity and punishing of the body that they are quite contrary to the placing any honour in the satisfying the desires of the flesh though it be by conjugal enjoyments but for all this are but specious and not real services have nothing of true worship in them Annotations on the Epistle to the Colossians Chap. II. V. 8. Spoile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to strip or rob as the pillagers in warre are wont to doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strip one as he lies of his armour saith Phavorinus and agreeably to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to carry away captive Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to devest to strip and being here applied to the Gnosticks it belongs to their divinity which mixes all the heathen gods under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word corrupted from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living creatures which is set to signifie Angels Ezr. 1. 5. See Note on 1 Tim. 1. d. with Christ and makes use of all the Theologie of Orpheus and Hesiod and Pythagoras which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endlesse gentalogies 1 Tim. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle speaking ver 6. and here Philosophy and vain deceit and also by bringing others to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either carries them captive to their own heathenish errors or else robs them despoils them of all their Christian ornaments and weapons leaving hem naked as it were of all that rich provision which Christ had laid in for them depriving them of all the advantages of the Gospel But that of carrying captive seems rather to be the notion of it Ib. Rudiments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies elements rudiments first principles the letters of the Alphabet among Grammarians the first principles or elements of which the body is compounded among the Naturalists And so they may fitly signifie all imperfect lower sorts of doctrines or precepts in opposition to that which is more perfect Thus when Heb. 5. 12. the higher Christian knowledg is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solid food and all the inferior ordinary doctrines thereof but as milk for Children or babes to feed on those lower doctrines there set down c. 6. 1. of Repentance and Faith c. are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elements of the beginning of the Oracles of God Now as Christian religion is the true manly knowledg and wisdome so are there two sorts of elements imperfect childish beginnings of knowledg the one among the Jews the other among the Gentiles Among the Jews the rites and ceremonies prescribed them are fitly called Elements or beginnings being a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pedagogie of the Law a way to bring up and discipline children by those grosser means as they were able to bear it to initiate them to some kind of piety and vertue and to them that have received the faith the Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak and beggerly elements Gal. 4. 9. and such as were fit onely for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 babes to be subjected to v. 3. Among the Gentiles the Philosophers and the Magi had some waies of wisdome and of Religion also wherein they exercised their disciples many Abstinencies and waies of purgations Sacrifices and ceremonies of worship to their Daemons especially the Pythagoreans who abstained from Wine and Flesh and Venery c. So saith Porphyry in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Clemens Alex. Strom. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their Magi teach them to abstain from wine and things that have life in them and the use of venery and he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they worship Angels and Dâ—mons Now which of these are here referred to is the only question And that may best be resolved by considering the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the world which is joyned to it That word doth once signifie the service of the Jewish Temple Eccles 50. 21. The people besought the most high God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till the worship of the Lord were finished and they had perform'd their office where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used in the same sense for the worship or service of the Temple And if this were the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it would confine it to the Jewish ceremonies but the ordinary notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the world is that which is generally used in the New Testament and so must denote the men of the world all sorts both of Jewes and Gentiles as they are opposed to Christ and so the Elements of the world will be those imperfect waies of piety and vertue which either the Jewes or Gentiles adhered to before Christ or before receiving the faith of Christ And so it must signifie here the Gentile doctrines especially noted by Philosophy at the beginning of the verse and the worshipping of Angels ver 18. see note h. but withall the Jewish abstinencies and observations ver 14 16. For it is certain that the Gnosticks divinity which through this whole chapter is peculiarly noted was a composition of Judaisme and Heathenism both and those doctrines of theirs which they laboured to impose on Christians are here express'd by the elements of the world and so ver 20. see Note i. though Gal. 4. 3 and 9. where the matter confines it to the Mosaical Law it fitly belongs to that only V. 9. Bodily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may denote not corportity but effence according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often mentioned see cap. 1. Note d. for essence as well as
〈◊〉 〈◊〉 behold that their city was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of Idols or false gods and v. 22. that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold again that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worshippers of more Idols or Daemons then any other city So in Photius Ep. 162. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. not the worships but the gods that are worship'd by the Grecians and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he reproached his own God And so 't is truly here said of Simon Magus that he did set himself up above all that is any where worshipped true or false God making himself the supreme Father of all who had created the God of the Jewes as appeared Note e. Ib. Sitteth in the Temple of God What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit on the Temple of God as God signifies cannot now be difficult after the consideration of the former passages Note e. and f. For being owned by all Samaria as the supreme God and worship'd as was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by incense and sacrifices c. it cannot be doubted but these were performed to him in those places which had been set apart to the worship of the true God and so that is to sit or place himself in the Temple of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaunting or declaring himself that he is God assuming those honours to himself Thus saith Iustin Martyr Apol. 2. of some that is of him and Helena his strumpet that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirm themselves to be gods And so Irenaeus Docuit semetipsum c. He taught that he was God See Note e. To this purpose it is that Iustin Martyr affirms that Claudius erected him a statue at Rome on Tiber betwixt the two Bridges inscribed Simoni Deo Sancto to Simon the holy God Every such statue or image being according to the Theologie of the Heathens a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or temple or chappel where the God to whom the statue was consecrated was said to dwell And although Petrus Ciaconius in Opusc suspects this to be a mistake of Iustin because about that place in Rome An. Dom. MDLXXIV a basis of a marble statue was digg'd up with this inscription Simoni Sanco Deo Fidio sacrum c. yet the authority of Iustin writing this so soon after to the Emperors of Rome who could and would have discerned his falsity if it had been such will be abundantly sufficient to oppose to this conjecture especially when Irenaeus insisting on it soon after him and Tertullian better acquainted with that city and story then to be thus imposed upon have added their confirmations of it and many writers of the Church of Rome after them continued the tradition unquestioned till this conjecture set up against it V. 6. Withholdeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies to hinder to restrain him that is there spoken of that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impious proud adversary Simon Magus and his Gnosticks v. 11. from putting off their disguise and revealing themselves in their colours that is cruell professed enemies to Christ and Christians and by the addition here of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own season some conjecture may be made what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which hinders signifies For it being thereby manifest that there was a season most proper for them thus to reveal themselves the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be the absence or not approach of that season Now what the Gnosticks season of shewing or revealing themselves was appears by what hath formerly been said viz. the Christians separating from the Jews Till they did this the Gnosticks wanted a pretence to exasperate the Jews but then having that advantage they shewed themselves in their colours and so this is their season of revealing themselves And the point of time when this season came was when the Apostles departed professedly from the Jews see Paraphrase on Rom. 7. 1. and not only gave over tempering and complying with them but preaching to them also as contumacious and hopeless with a Behold we turne to the Gentiles For this made the Jews to become implacable to the Christians to persecute them bitterly see Eph. 3. 1 13. not only as contemners of Moses's Law which interdicted that free commerce with the Gentiles but as those that hated them and thought them unworthy of the Gospel of Christ Act. 13. 46. And from thence sprang the Apostasie of many weak Christians to this party through this necessity of adhering to one side or other either of persecuting with the Jews or being persecuted with the Christians the Apostle Heb. 13. 13. calling the Christians to come from among them to go out unto Christ without the Campe bearing his reproach that is to leave off the Jewish ceremonies which now became obstructions and hindrances to the progress of the Christian faith and to doe it though it brought all persecutions upon them And accordingly all were now forced to make their choice and avow it and so they did to avoid the persecution from the Jews many profess'd themselves Jews though they were not so by birth nor circumcised many of them Gal. 6. 12. 13. and then having departed from the faith soon proceeded to the greatest hatreds of them which did not express'd the fiercest zeal against the Christians of any according to Christs saying that the Jewish Pharisaical Proselytes became doubly more the children of the devil then themselves see Note on Mat. 23. e. This then being the season of the Gnosticks breaking out against the Christians the absence of that season must consequently be the Apostles Orthodox Christians keeping faire with the Jews and being not yet departed to the Gentiles their obsrving some ceremonies in compliance with and in hope of gaining the Jews This we know they did for some time upon a double consideration first On hope of doing good upon the Jews by that means so Paul circumcised Timothy Act. 16. 3. and so he purified himself Act. 21. 26. and secondly to avoid the persecutions of the Jews which it seems S. Peter did Gal. 2. 12. fearing those of the circumcision And as yet the Apostles it seems had not given over these compliances when S. Paul wrote this And this as long as it lasted kept it from being a fit season for the Gnosticks to shew themselves and so in all probability is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here that which hindred and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily rendred he that hinders v. 7. which is in all reason the same the Gender making no difference in this matter and if it did yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being appliable to the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not any necessary denotation of a person and withall the Neuter as fit to interpret the Masculine as the Masculine to interpret the Neuter 'T is true indeed divers of the Antients expecting still some farther Antichrist