Annotations on the New Testament

CHAP. I.

1. PAUL an Apostle not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead,]

[Paraphrase] 1. Paul an Apostle, (that had not my commission from any mere man (as some others, the secondary Apostles, had) but from God in heaven, and was not called by any other Apostle of Christ, or assisted by any, but first called to the faith by the immediate voice of Jesus Christ speaking to me out of heaven, then by revelation from him Act. 9. 15. authorized to preach among the Gentiles, and after, Act. 13. 2. by special direction of the holy Ghost separated to the Apostleship, who also received all my instructions from him by vision to Ananias, and so in effect from God the Father, which by his power raised him from the dead, and gave all power unto him,)

2. And all the [note a] brethren which are with me, unto the Churches of Galatia.]

[Paraphrase] 2. And all those that are constantly with me (see Phil. 4. 22.) my fellow-laborers in the Gospel, send greeting to all the several Churches in the cities and regions of Galatia.

3. Grace be to you, and peace from God the Father, and from our Lord Jesus Christ,]

[Paraphrase] 3. See Rom. 1. 7.

4. Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God, and our Father:]

[Paraphrase] 4. Whose dying for us was purposely designed to work a reformation, and mortification of sin in us, and to take us off from the corrupt practices of the men of this age, both idolatrous Gentiles, and corrupt hypocritical Jews, which, with a zeal to circumcision, and the like Mosaical rites, live in all the impurity and impiety in the world; and wherein Christ hath done nothing but what is exactly according to the will and appointment of the eternal God, and father of us all, the God of Israel, whom the Jews acknowledge, and profess to worship.

5. To whom be glory forever and ever. Amen.

6. I marvel that you are so soon removed from him that called you into the grace of Christ, unto another Gospel.]

[Paraphrase] 6. Having so lately preached the Gospel of Christ among you, Act. 18. 23. and thereby either confirmed, or first converted you to the faith, I wonder you should so suddenly forsake those infusions you received from me, and remove quite from the truth of the Gospel to a new strange doctrine.

7. Which is not another, but there be some that trouble you, and would pervert the Gospel of Christ.]

[Paraphrase] 7. Which indeed is far from being another Gospel, or doctrine of Christ, fit to come in competition with what I preached to you, far from being taught, as is pretended, by other Apostles; Only there are some Gentiles that had lived in Judea, of the sect of the Gnostics, such as were at Philippi ch. 3. 3. teaching the Gentile converts that they must be circumcised, not out of any principle of piety, or true zeal to the Mosaical law, but that they might curry favor with the Jews, and avoid the pressures that lay upon the Christians, whose persecutions were generally caused by them, and these do quite pervert and change that doctrine that I delivered you from Christ.

8. But though we, or an Angel from heaven, preach any other Gospel unto you then that which we have preached unto you, let him be accursed.]

[Paraphrase] 8. And if any attempt to do that, though it were I myself, or even an Angel from heaven, I proclaim unto you mine opinion and Apostolical sentence, that you are to disclaim and renounce all communion with him, to look on him as on an excommunicated person, under the second degree of excommunication, that none is to have any commerce with in sacred matters.

9. As we said before, so say I now again, If any man preach any other Gospel unto you than that ye have received, let him be accursed.]

[Paraphrase] 9. And that ye may take more heed to what I say, I repeat it again, Whosoever teaches you any new doctrine contrary to what I at first preached to you, let him be cast out of the Church by you.

10. For do I now [note b] persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.]

[Paraphrase] 10. By this you may guess whose doctrine is most to be heeded; theirs sure that desire not to get the favor of men, to avert the displeasure of men, but to secure the favor of God, to approve themselves to him: and I hope 'tis clear, that is my only design, and not theirs, who labor to propitiate the persecuting Jews, as by their new infusions 'tis manifest your Gnostic teachers do. This if I did, I must prof • sse, I should not faithfully discharge the trust • reposed in me by Christ; or, If I had had a mind to this, I had never turned Christian, losing thereby all my interests among the Jews.

11. But I certify you, brethren, that the Gospel which was preached of me is not after man.]

[Paraphrase] 11. And whereas it is objected to me, that being none of Christ's immediate retinue; I have received the Gospel from men, and not from Christ, and therefore may be thought to have made some change in it, I now declare to you, that the Gospel preached unto you by me hath a more then human authority, and so is not to receive prejudice by the latenesse of my vocation.

12. For I neither received it of men, neither was I taught it, but by the revelation of Jesus Christ.]

[Paraphrase] 12. For as it is not pretended to be any tradition of the Jews, nor taught me by my instructors in the Jewish religion v. 13. (which if it were, there were reason that now their verdict should be taken in it) so it is evident that I had it not from those that were Christians and Apostles before me, but by call from heaven, and by immediate revelation from Christ, in opposition to that way that had been taught me among the Jews.

13. For ye have heard of my conversation in time passed in the Jews religion, how that beyond measure I persecuted the Church of God, and wasted it;

14. And profited in the Jews religion above many my equals in mine own nation, being more exceedingly zealous of the tradition of my fathers.]

[Paraphrase] 13, 14. For ye cannot but have been told what I did, how I employed myself when I was a Jew, that I was the most zealous persecutor of Christianity, and maintainer of the Jewish customs (and traditions, superadded to the Law) of any man.

15. But when it pleased God, who [note c] separated me from my mothers womb, and called me by his grace,

16. To reveal his Son in me, that I might preach him among the heathen, immediately I conferred not with flesh and blood,]

[Paraphrase] 15, 16. But when God, who had from an infant determined to make use of me, and to set me apart for his service, had in his good time, Act. 9. actually called me, and that when I deserved no such dignity or favor from him, (nay when I was bloodily set on persecuting Christianity) and soon after that expressed his pleasure by Ananias that I should preach the Gospel to the Gentiles, and gave me authority to do so, Act. 9. 15. immediately I set about my work, not thinking it needful for me, who had it from heaven, to receive my mission from any mortal man (see note on Mat. 16. e.)

17. Neither went I up to Jerusalme▪ to them which were Apostles before me, but I went into Arabia, and returned again to Damascus.]

[Paraphrase] 17. Or to go up to Jerusalem to Peter, James, &c. as to those that were instated to that office before me, and consequently might instruct me in the Christian doctrine; but without applying myself to any, after my mission from Christ, I went presently from Damascus into Arabia, and after returned again to Damascus, Act. 9. 19. and there preached Christ in their synagogues, v. 20.

18. Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.]

[Paraphrase] 18. Then being in danger of treachery from the Jews, I escaped their hands, Act. 9. 25. and I came to Jerusalem v. 26. and was by Barnabas brought to Peter v. 27. and stai'd with him and in Jerusalem fifteen days v. 28. and this some three years after my conversion.

19. But other of the Apostles saw I none, save James the Lord's brother.]

[Paraphrase] 19. But beside him I saw not any Apostle of the first rank, that is, of the twelve, no nor any of the other rank, save only James the kinsman of Christ, who was Bishop of Jerusalem at that time, and so an Apostle of a second rank (see note on Rom. 16. b.) though not one of the twelve, see note on ch. 2. a.

20. Now the things which I write unto you, behold, before God I lie not.]

[Paraphrase] 20. Of the truth of all this that I say, I call God to witness, (as in a matter of greatest weight, on the belief of which the profitable discharge of my office, and reception of my labors very much dependeth)

21. Afterwards I came into the regions of Syria and Silicia:]

[Paraphrase] 21. After this I went (by admonition from God, Act. 22. 17, 18.) to Cesarea which is in Syria, (see note on Mat. 16. c.) and thence to Tarsus (my native city in Silicia Act. 22. 3.) Act. 9. 30.

22. And was unknown by face unto the Churches of Judea which were in Christ.]

[Paraphrase] 22. And all this while I was not so much as known to the Churches of Judea that had received the faith, that is, to those other beside that of Jerusalem mentioned v. 18. (All which I have said to show (what was undertaken v. 11.) how far I was from receiving instructions from any other but Christ himself, v. 16.)

23. But they had heard only that he which persecuted us in times past, now preacheth the faith which once he destroyed.]

[Paraphrase] 23. All that they knew of me was, that they had heard of my preaching the Christian doctrine, which I had persecuted.

24. And they glorified God in me.]

[Paraphrase] 24. And they magnified the name of God for this mercy of his wrought in my conversion.

Annotations on the Epistle to the Galatians. Chap. I.

[ a] V. 2. Brethren which are with me ] The word 〈 in non-Latin alphabet 〉 brethren doth oft signify no more then believers, Christians; but here being joined with Paul in the writing of the Epistle 〈 in non-Latin alphabet 〉 , all the brethren with me, it seems to denote those that accompanied S. Paul in his travails, & assisted him in the preaching of the Gospel, such as Timothy and Clemens Phil 4. 3. and the rest, who are there called his fellowlabourers. Thus Phil. 4, 21. The brethren that are with me seem to signify, being distinguished from 〈 in non-Latin alphabet 〉 all the Saints, v. 22. And thus in the Epistles to the Philippians and Colossians, Timothy is joined with him in the Inscription, and Silvanus and Timothy both in the Epistles to the Thessalonians (and so the same probably here, or the like, though they be not named.) And so 〈 in non-Latin alphabet 〉 the brother 2 Cor. 8. 18. and c. 12. 18. is thought to be either Silvanus or S. Luke, the constant companion of S. Paul for some time: And so our brethren 2 Cor. 8. 23.

[ b] V. 10 Perswade ] What 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , to persuade men and God signifies, must be taken from the like phrase in the Old Testament, 1 Sam. 24. 7. where the Greek hath these words, 〈 in non-Latin alphabet 〉 , David persuaded his men with words, where we read, David stai'd his servants with these words. The men that were with David were very eager to have him take the advantage against Saul, and kill him, v. 4. & were ready to rise up against him to kill him, v. 7. & David's speech to them took them off from this bloody purpose, and that is expressed by 〈 in non-Latin alphabet 〉 persuading them, appeasing, pacifying them. Thus is it the office of a Rhetor, or advocate, 〈 in non-Latin alphabet 〉 to persuade, that is, to appease the judge to the client whose cause is pleaded, to propitiate him. So Mat. 28. 14. If the Governor hear of it, that is, of the soldiers being so negligent, as to let Christ be stolen out of the grave which they were set to watch, 〈 in non-Latin alphabet 〉 , we will persuade him, that is, appease him, obtain his pardon for you, and, as it follows, 〈 in non-Latin alphabet 〉 , we will free you from all solicitude of securing yourselves from that heavy punishment that by the Roman Laws Martial was due to the watch-man that fell asleep. By which it is clear that 〈 in non-Latin alphabet 〉 is to propitiate, or gain ones favor, to appease wrath, or punishment, to avert displeasure; and so it is here, to persuade men, that is, to say, or teach those doctrines which will avert the displeasure of the persecuting Jews, which the Gnostic teachers did; and to persuade God is to endeavor to say and preach that which may avert God's wrath, be acceptable to him, obtain and secure his favor. And this is in the next words explained by 〈 in non-Latin alphabet 〉 to please men, as that is contrary to, and irreconcilable with, the service, or approving himself to God.

[ c] V. 15. Separated me from my mothers womb ] 〈 in non-Latin alphabet 〉 to separate in this place signifies in the same manner as Act. 13. 2. (spoken of this Apostle) a consecration to the Apostolical office, only with this difference, that there it is spoken of it as instantly to be performed by the ministry of men, here only in the designation or decree of God, which is therefore said to be 〈 in non-Latin alphabet 〉 from the womb, to denote the no-contribution made by him toward this decree of giving him a commission to be an Apostle, or the no-merit considered in him by God, when he designed him to this office. This farther includes a purpose of God's to call him from heaven, in the midst of his madness against Christians, (which mercy of God's to him was founded in his doing it ignorantly, 1 Tim. 1. 13.) and his foresight that he would immediately convert upon that call; which two being first supposed (in God's eternal purpose and prescience) it must needs follow to be an act of his unmerited free choice from all eternity, that God purposed to make use of him for the converting of others, who had himself been wonderfully changed from so professed an enmity to the faith, to so perfect an obedience to it. But this being a designation only to the dignity of the Apostolical office, (as Jeremy c. 1. 4. and John the Baptist, and others appear to have been designed to the prophetic) can with no reason be so applied as to infer any irrespective decree or destination of his person to heaven and bliss; that being lai'd up for him as a crown of righteousness, a reward of the finishing his course and perseverance, 2 Tim. 4. 8.

CHAP. II.

1. Then [note a] fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.]

[Paraphrase] 1. After this, some fourteen years after my conversion, (mentioned ch. 1. 16.) I went a second time to Jerusalem, Barnabas and I together, and Titus also attended me.

2. And I went up by revelation, and communicated to them that Gospel which I preach among the Gentiles, but privately [note b] to them which were of reputation, lest by any means I should run, or had run in vain.]

[Paraphrase] 2. And by God's appointment, either first signified, or after confirmed to me by vision (such as Paul often had about several matters) I went up at this time to Jerusalem, and gave the Church there an account of my preaching (and the success of that) among the Gentiles. This I thought fit to do, and yet first to do it to those that were the principal men among them, James the Bishop of Jerusalem, and Peter, and John, v. 9. who were all Apostles of the circumcision, or Jewish converts: and my reason of doing so was, lest I should miscarry on one side or other, lose either my present or my past labor, my present among the Jews, my past among the Gentiles; that is, lest by the Jews I should be thought to preach a different doctrine from those who had been called before me, or by the Gentiles (if I should to their prejudice comply with the Jews) I should be thought inconstant, and be deemed not to count it lawful to converse with them, which would utterly obstruct their way to receiving the faith, and shut it up from them.

3. But neither Titus, who was with me, being a Greek, was [note c] compelled to be circumcised.]

[Paraphrase] 3. And by what I then did, they did all so fully consent to my doctrine (that Gentile Christians were not bound to the Jewish observances) that, as I would not yield, so they did not force Titus to be circumcised; though he were known to be a Greek, and familiarly conversed with me, and was employed by me.

4. And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage.]

[Paraphrase] 4. This I thus did, because of the sly Jews, that making as if they were Christians, came to observe what liberty I took in omitting the observances of the Law, that by some means or other they might accuse me, and either by the verdict of the Council of Jerusalem, or by some other means (by bringing persecution, &c. upon me) enforce me to the observation of the Jewish ceremonies.

5. To whom we gave place by subjection no not for an hour, that the truth of the Gospel might continue in you.]

[Paraphrase] 5. To these men (though at other times I was content to comply with the weak) I could not think fit to do it never so little while, though but for that space of my staying at Jerusalem, or to yield by any kind of acknowledgment or condescension, that the Gentiles should be obnoxious to that yoke, and this, that we might not betray the Gospel of Christ, but preserve it entire to you.

6. [note d] But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me, God accepteth no man's person) for they who seemed to be somewhat [note e] in conference added nothing to me.]

[Paraphrase] 6. As for those prime men, intimated ver. 2. and named ver. 9. (James and Peter and John, I need not give any other character of them, God is not moved in this matter with the personal excellencies of any, but can make use of any the meanest, as well as most excellent instruments) for these, I say, though they were persons of great knowledge, and dignity, and authority, and that most justly, yet when they understood what I had done, they gave me no advice to alter anything, nor said anymore to me than what I knew before.

7. But contrariwise, [note f] when they saw that the Gospel of the uncircumcision was committed unto me, as the Gospel of the circumcision was unto Peter,]

[Paraphrase] 7. But on the other side these three discerning (by the account I gave them of my successes) that I had received from Christ the commission of preaching to the Gentiles, and so an equality of office Apostolical to Peter, whose commission was to preach to the Jews especially,

8. (For he that wrought effectually in Peter to the Apostleship of the circumcision, the same was mighty in me toward the Gentiles,)]

[Paraphrase] 8. (For the same God that had enabled Peter, and given him gifts and miraculous powers to discharge that office of an Apostle to the Jews, gave me also the like commission and abilities to be an Apostle to the Gentiles.)

9. And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship, that we should go unto the heathen, and they unto the circumcision.]

[Paraphrase] 9. These three, I say, James the Bishop of Jerusalem, and Peter, and John the son of Zebedee, two prime Apostles, who were looked on as the pillars of the Church, approved and commended all that we did, or had done, acknowledged us as their companions, joined with us, and did by consent make an agreement, that they and we should betake ourselves severally (into what city soever either of us entered) we to the Gentiles, and they to the Jews of the city, and so constitute several congregations in each city, of Jews and Gentiles, (see note on Rev. 11. b.)

10. Only they would that we should remember the poor, the same which I also was forward to do.]

[Paraphrase] 10. And all that they insisted on to us, was that we should take into our care the wants of the poor Christians in Judea, who were sadly spoiled and wasted by their unbelieving countrymen, 1 Thess. 11. 14. Heb. 10. 34. (see Chrysostom) and get collections for them among the Gentiles, which I was as forward to do as they to have me.

11. But when Peter was come to Antioch I withstood him to the face, because he [note g] was to be blamed.]

[Paraphrase] 11. But when, after this, Peter came and preached to the Jews at Antioch, I who was there also at the same time preaching to the Gentiles of that city, resisted him, because they that had taken notice of his former actions, and the change that was observable in him, did look upon him as a dissembler, and lai'd that to his charge, not knowing the true ground of what he did.

12. For before that certain came from James, he did eat with the Gentiles; but when they were come, he withdrew, and separated himself, fearing them which were of the circumcision.]

[Paraphrase] 12. For before the time that some believing Jews of Jerusalem, (James's See) who were generally zealous for the Mosaical performances Act. 21. 20. came from thence to Antioch (in like manner as those Act. 15. 1.) he freely conversed with the Gentile Christians, and eat with them; but while they were present, out of fear of displeasing and scandalizing those Jewish Christians, and occasioning their falling off, or forsaking the faith (see Theophylact and Chrysostom interpreting it by a like phrase, c. 4. 11. I am afraid of you least I have bestowed on you labor in vain) he abstained from using that liberty, and did not use any conversation with them for a time.

13. And the other Jews dissembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation.]

[Paraphrase] 13. And the whole number of the Jewish converts of Antiochia followed his example, and abstained from conversing freely with the Gentiles, making as if they were such zealots of the Mosaical law, as that they would not use this illegal liberty; and this was so universally done by all, that Barnabas, that came with me, began to be wrought on by it, and to make scruple to converse familiarly with the Gentiles, as if it were not lawful to do so.

14. But when I saw that they walked not uprightly according to the truth of the Gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?]

[Paraphrase] 14. Whereupon considering the inconvenience that would come on this, and that it would be a way to shut out all the Gentiles from the faith, if by Peter's fear of scandalizing the Jews, men were brought to believe that the Gentiles might not freely be accompanied with (and consequently could not be preached to by us) and so that this was not the way which was most conducible to the propagating of Christian religion, which was like to consist more of Gentiles then of Jews, I thus spake publicly to Peter, Thou hast hitherto lived like (and conversed with) the Gentile Christians, and not observed the Jewish rules; why dost thou now by thy practice bring the Gentiles to think it necessary for them to observe the Jewish law?

15. We who are Jews by nature, and not sinners of the Gentiles,]

[Paraphrase] 15. Certainly that which these men learn and think to be implied by this practice of thine, is far from being true doctrine: For we that indeed were, before our Christianity, Jews born, and so far more obliged in any reason to observe the Mosaical Law, then the idolatrous ignorant heathens, whom the Jews themselves never thought obliged to the Mosaical performances, and therefore looked upon them with such contempt, as impure, and not fit to be conversed with,

16. Knowing that a man is not justified by the works of the Law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law; for by the works of the Law shall no flesh be justified.]

[Paraphrase] 16. We, I say, being taught by Christianity, that by the observation of the Law (see note on Mat. 5. g.) by performance of the Mosaical rites, justification is not to be expected, but only by the faith of Jesus Christ, without that we, I say, do thus ourselves receive the Christian religion, and ought in any reason to reach it others, so as not to depend on the Mosaical performances for justification, but on the faith of Christ, without them, and that upon this grand principle, that neither Jew nor Gentile can be justified by legal obedience, and therefore must seek to Christ for it, who not now requiring of us these outward rites, but the inward purity signified by them, is consequently to be obeyed in what he requires, and the liberty that he also gives to be vindicated by us against all contrary pretenders, who indeed will be far from changing their minds by our yielding to, or complying with them.

17. But if while we seek to be justified by Christ, we ourselves also are found [note h] sinners, is therefore Christ the minister of sin? God forbid.]

[Paraphrase] 17. But then it is objected by those that stand so for the Jewish law, that if, seeking to be justified by faith in Christ, we neglect the Mosaical Law, and live like Gentiles, we make by this or suppose Christ to be an enemy to the Law, and a favourer of Gentilism, (one that assists that against Judaism, makes provision for it.) To which we answer, that whatsoever be said of his favoring those that do not bind themselves to the Judaical Law, he is yet sure no favourer of Gentilism or heathen life.

18. For if I build again the things which I destroyed, I make myself a transgressor.]

[Paraphrase] 18. But on the other side rather, when a man hath renounced justification by the Mosaical Law, and depended only on Christ for it, if he shall again return to that which he hath renounced, and assert justification by that Law, affirm that the observance of Mosaical rites is necessary to justification; what doth he then but apostatize in some measure, depart from his former profession, in returning to Judaism again?

19. For I through the Law am dead to the Law, that I might live unto God.]

[Paraphrase] 19. We are all taught by the very Old Testament, the Law and Prophets, that we must seek farther then the Law, viz. to Christ, and so I have done, and learned by the Law itself not to value it too much, but to give over hope of justification or life by those legal performances, that so I may find it in God, through Christ, in the New Covenant.

20. I am crucified with Christ: nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.]

[Paraphrase] 20. Christ by his death hath abolished the Mosaical Law, Ephes. 2. 14. that is, hath taken away the discrimination betwixt Jew and Gentile, brought justification into the world for those that observe not the Mosaical Law, and I by being a Christian, have been made partaker of this fruit of Christ's death, and so am also dead to the Law, v. 9. and Rom. 7. 4. and now I am no longer the man I was, that is, a Jew, but a Christian, and am now bound to no other observations but those which Christ requireth of me, to whom I am obliged by all the bands of love and duty, having given his own life for me to free me from the Mosaical Law, among other things.

21. I do not frustrate the grace of God; for if righteousness come by the Law, then Christ is dead in vain.]

[Paraphrase] 21. This freedom therefore I make use of, and do not depend on the Law for justification, nor think the Mosaical observances still necessary; for that were to evacuate the Gospel of Christ (see note on Heb. 13. c.) for if still the Mosaical performances are necessary and sufficient to our justification, then Christ needed not to have died, it would be matter of no advantage to us, that he thus came into the world, and said down his life for us.

Annotations on Chap. II.

[ a] V. 1. Fourteen years after ] What 〈 in non-Latin alphabet 〉 here signifies, is by learned men made a matter of some question. The time to w ^c h S. Paul refers, must be that of his going (with Barnabas here mentioned) from Antioch to Jerusalem, on the question here discoursed of, about the necessity of the Gentile Christians being circumcised; that so first it may connect with the spaces mentioned c. 1. 18, 21. (so as the word 〈 in non-Latin alphabet 〉 again seems to import) to denote the next time of his going to Jerusalem after that mentioned v. 18. and 2 ^d lie, so as to denote a time wherein Peter may be supposed still to reside at Jerusalem, and wherein Titus may be supposed to be with S. Paul as a neophytus, and a companion, (and so in danger of being pressed to be circumcised) not yet employed, or sent out by him on any service in the Churches. Now this is thought so unlikely to be fourteen years after the space last mentioned c. 1. 21. (his going to Syria and Silicia Act. 9. 30.) that it hath been thought probable, that (as in numeral letters it oft happens) fourteen should be here set instead of four. For which emendation seeing there appears not any ground in the Antient Manuscripts, it will surely be more reason able to observe, 1. that 〈 in non-Latin alphabet 〉 doth not distinctly signify after (as 〈 in non-Latin alphabet 〉 c. 1. 18. had done) but by, or about, that is, near that space, though not precisely fourteen years: 2 ^d lie, that the 〈 in non-Latin alphabet 〉 Afterward, or then, refers not to that which was mentioned immediately before, his passing through Syria and Cilieia, so as to affirm this to have been fourteen years after that; no, nor to the former Epocha's, either his going up to Jerusalem, v. 18. or departing into Arabia, v. 17. but to that great Epocha, so considerable to him, the time of his conversion, which immediately succeeding the death of S. Steven may reasonably be placed (in the first year after Christ's assumption,) An. Ch. 34. From whence to the time of that Council, which is ordinarily placed An. Ch. 47. it was about thirteen or fourteen years. And then there will be no more need of an emendation, then there is authority for the imagining any.

[ b] V. 2. To them which were of reputation ] For the notion of 〈 in non-Latin alphabet 〉 here, and 〈 in non-Latin alphabet 〉 , v. 6. it must be observed, that it signifies not the men's own opinion of themselves, or their assuming any great authority over others (as of Simon Magus it is said, Act. 8. 9. that he did 〈 in non-Latin alphabet 〉 , say, or take upon him, that he was some great ont ) but that they were so in the reputation and esteem of others, and that the great opinion that at that time all Christians had of them, above the rest of the Apostles, was it that moved Paul to go up, and address himself particularly to them. This is fitly expressed by 〈 in non-Latin alphabet 〉 , as from that Verb the Noun 〈 in non-Latin alphabet 〉 , reputation or glory, comes, those that are in esteem in an eminent manner, and more so by 〈 in non-Latin alphabet 〉 , those that are esteemed to be something, that is, something above other their 〈 in non-Latin alphabet 〉 or fellow-Apostles; not seemed, so as that is equivocal either to seeming falsely, bare seeming, or seeming in their own eyes, but seeming so in truth, and to the generality of the best and wisest Christians. In proportion to this, 〈 in non-Latin alphabet 〉 , it maketh no matter to me, ver. 6. is far from anything of scorn or despising in S. Paul, that speaks it: it is a solemn form only of insisting on his own commission from Christ, which could no way be prejudiced by the real excellency of their persons, how great soever they were. God, who accepts no persons, and attends not to personal excellencies, may give his Commission to an 〈 in non-Latin alphabet 〉 , to the meanest and unworthiest as well as to those which are really of the greatest eminence. All this passage therefore is rather an expression of great reverence to Peter, &c. than of scorn. Only for his mission and revelations, Paul hath them from Christ, not from any man, cap. 1. 16. and 2. 6.

[ c] V. 3. Compelled ] What 〈 in non-Latin alphabet 〉 , was not constrained, signifies here, is a matter of some difficulty, which being explained will make the next verse perspicuous, which otherwise seems not intelligible. That some pretended Christians looked very jealously on S. Paul, as one averse from the Mosaical Law, is sufficiently known. These, when Paul came to Jerusalem, laid it to his charge that he preached to the Gentiles that were not circumcised conversed freely with them, and Titus (being a Graecian, and at that time with him) they specified to be one of them, and him they would have constrained to be circumcised. But, saith S. Paul, 〈 in non-Latin alphabet 〉 , though he were such as was pretended, and though this were thus pressed by them, and though I was by this means likely to aliene the Jews minds from the Gospel, as it was preached by me, (this being an act of confession that I was guilty of what was laid to my charge) and so matter of some scandal to the Jews of Jerusalem; yet I that was willing to yield at sometimes (to avoid the scandal of the Jews ) to perform some ceremonies of the Law, Act. 21. 26. and so circumcised Timothy, was resolved not to do it now, because if I did, it must appear that those false brethren, pretended Christians, had overcome me at Jerusalem, and that the Church there judged on their side against me, and so that Titus had been by order of the Church or Council of Jerusalem forced to be circumcised: Which thing must needs have been matter of so much greater scandal and discouragement to the Gentiles, in aliening their minds from the Christian faith, and that scandal have been more considerable to the hindrance of the progress of the Gospel, which was to be hoped for more plentifully among the Gentiles then the Jews, that I was very resolute, and took special care that Titus should not be circumcised. And this v. 3. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , because of the false brethren, that came in to watch what I would do, and to carry it against me in the Council at Jerusalem, which is expressed by 〈 in non-Latin alphabet 〉 bringing under in the end of the verse. By these Paul resolved he would not be worsted, and therefore though at other times he was content to comply 〈 in non-Latin alphabet 〉 for some short time, yet now he would not do so, that the truth of the Gospel might abide toward you, that is, that the Galatians, that is, Gentile Christians, might not be scandalized at this compliance, which is before meant by 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 v. 2. lest I should have run in vain, that is, lest I should discourage and lose the Gentiles, which I had brought to the faith; as on the other side he went and gave an account at Jerusalem to the 〈 in non-Latin alphabet 〉 eminent persons there, of his preaching the Gospel to the uncircumcised Gentiles, and the reasonsof it, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , lest he should now scandalize the Jews that were Christians, and aliene them (at Jerusalem and elsewhere) from hearkening to him.

[ d] V. 6. But of these —] What hath often been observed of the usuage of Greek words, in these sacred writers, otherwise then in the propriety of the Greek language belongs to them, must also from words be extended to syntaxis, which is oft such as the rules of Grammar and use of authors doth not admit of. And this for the most part falls out by the interposing of some parenthesis, of greater or lesser length, and then prosecuting what was begun before it in another form of construction, then that in which it had been begun. Some examples of this in an inferior degree are observable Col. 1. 10. where after 〈 in non-Latin alphabet 〉 , some words interposing, the construction is altered, and goes on with 〈 in non-Latin alphabet 〉 —And c. 3. 16. where after 〈 in non-Latin alphabet 〉 — Let the word of God inhabit in you, the construction is soon altered into 〈 in non-Latin alphabet 〉 —So Ephes. 3. 17. where after 〈 in non-Latin alphabet 〉 , follows v. 18. 〈 in non-Latin alphabet 〉 , and so chap. 4. 1. where after 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 — 〈 in non-Latin alphabet 〉 , &c. (after a few words) follows 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , which doth not regularly cohere with it. But this is more eminently observable in the beginning of the second and third Chapters of that Epistle. In the second after 〈 in non-Latin alphabet 〉 , there follows a long parenthesis to ver. 4. by which means the Verb that should govern 〈 in non-Latin alphabet 〉 is omitted, and the period again begun, with 〈 in non-Latin alphabet 〉 — 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , which 〈 in non-Latin alphabet 〉 hath quickened together with Christ was sure the Verb omitted in the first verse. So c. 3. 1. after 〈 in non-Latin alphabet 〉 ,— For this cause I Paul a prisoner of Christ Jesus for you Gentiles, comes in a long parenthesis, 〈 in non-Latin alphabet 〉 , &c. and another involved in that ver. 3. 〈 in non-Latin alphabet 〉 , &c. to the end of the fourth verse, and then the former parenthesis resumed again either unto the end of verse 7. and then the form of the construction is changed from 〈 in non-Latin alphabet 〉 , or perhaps to the end of v. 12 ^t h, or possibly the 13 ^t h, and then the period begins anew, 〈 in non-Latin alphabet 〉 , that is, For which cause I (that Paul, the prisoner of Jesus Christ, ver. 1.) beseech you that ye be not discouraged at my tribulations, or for this cause I bow my knees, &c. or yet more probably, it concludes not till the end of that chapter, the fourth chapter beginning, I therefore the prisoner in the Lord beseech you —And by this means the 〈 in non-Latin alphabet 〉 hath no Verb following it, wheresoever the parenthesis be concluded. 'It is true indeed some have endeavored to avoid this by acknowledging an ellipsis in that first verse, and supplying it thus, For this cause I Paul am the prisoner — But there be many inconvenices consequent to that rendering. And the many other examples of the like, show that there is no reason to fly to that refuge. And to omit other instances, thus it is twice in this place; First v. 4. where having begun the period with 〈 in non-Latin alphabet 〉 —some words intervening by way of parenthesis to the end of the verse. the sense begun is not finished, but instead of it, 〈 in non-Latin alphabet 〉 ver. 5. And then in like manner here v. 6. the period being begun, 〈 in non-Latin alphabet 〉 , but from these prime men, or that appeared to be somewhat, (by which it appears that 〈 in non-Latin alphabet 〉 I received nothing, or somewhat like, was designed to be joined to it) after the interposing of a parenthesis, 〈 in non-Latin alphabet 〉 &c. Whatsoever they were it maketh no matter to me, &c. the sense is begun again in another form, 〈 in non-Latin alphabet 〉 , For these prime men added nothing to me. So Theophylact on occasion of a reading in his Copy Heb. 10. 1. 〈 in non-Latin alphabet 〉 , in the plural, they could not, which we read 〈 in non-Latin alphabet 〉 in the singular, acknowledgeth that so it must be read as we read, 〈 in non-Latin alphabet 〉 , as far as concerns the consequence of Grammatical exactness, that is, in respect of the Syntaxis, 〈 in non-Latin alphabet 〉 that there may be no soloecisme in it (for such it must be, in an high manner, if with his Copy we read 〈 in non-Latin alphabet 〉 in the plural, and understand 〈 in non-Latin alphabet 〉 , as he doth, for the Nominative case to govern it) 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , but because the Scripture style takes no care of technical, that is, Grammatical, exactness, 〈 in non-Latin alphabet 〉 we may so understand it as the copies have it, that is, so as the words will yield a very good sense, it only the Grammatical exactness be dispensed with, viz. that the offerers, that is, the Levitical priests, cannot perfect those that come (that is, bring their sacrifices) unto them. In which words his opinion and testimony is clear, viz. that the sacred writers stood not upon such niceties as other authors do, bound not themselves to the observation of Grammatical rules. And so frequently in S. Jerome; On the Ephes. cap. 3. Quotiescumque soloecismos aut tale quid annotamus, speaking of the Apostles writings; and so Ep. cap. 1. qu. 10. 2 ^d lie, That copies were not to be disturbed, or any change attempted in them upon this one score, the avoiding of a soloecisme in the period. So the Learned Mr. Bois on Act. 27. 10. Laudandi mihi videntur, quibus in sacris Literis vel soloecismos manifestos, modo veritati nihil detraherent, religio esset emendare, they are to be commended that would not in the Scripture mend manifest soloecismes, so they do not hurt the truth of the matter. And the same was the account of Dr. Reynolds, a very learned man among us, when he was by Sir Henry Savile consulted in a like matter. For when in preparing the Edition of S. Chrysostom's, there were some expressions observed, unvaried in all copies, which yet were not allowable by any rules of Greek Syntaxis, and from thence a necessity appeared of either receding from all copies, or else admitting of false Greek, the question was proposed to that Doctor, whether it would be derogatory to that divine writer and learned Orator S. Chrysostom, to acknowledge that he wrote false Greek; and his answer was, that such writers were more careful of the sense than of the Syntaxis, and, so the former were perspicuous, oft neglected the latter, especially when the false Greek was most promptly intelligible (as in the instances produced it generally was) adding, that indeed S. Paul himself was guilty of the like, out of whom he set down two places (for a 〈 in non-Latin alphabet 〉 ) which were not reconcilable with the rules of Grammatical Syntaxis. The places have already been taken notice of in the Epistles to the Colessians, c. 3. 16. and Ephesians, c. 4. 2. To this I add the observation of Maimonides, More Nev. l. 2. c. 29. Vnumquemque prophetam eâ linguâ, eâque loquendi ration, quae ipsi est familiaris & consueta, impelli à prophetia sua ad loquendum ei qui ipsum intelligit, That every prophet is by his prophecy impelled to speak in that language and manner of speaking which is familiar and customary to him; that is, (saith Buxtorfe out of the Rabbins Commentaries) si propheta est Hebraeus, impellit eum prophetia ut loquatur Hebraice si purum & ornatum sermonem habet, eodem modo prophetiam suam eloquitur; si minùs ornatum, minùs or nate quoque prophetiam suam profert; si Ephraimita, Ephraimitice, si Galilaeus, Galilaice If the prophet be an Hebrew, his prophecy impells him to speak Hebrew, &c. if he have pure language, he delivers his prophecy after that manner; if his language be less pure or eloquent, he doth deliver his prophecy less eloquently; if he be an Ephraimite, Ephraimitically, if a Galilean, he speaks in that dialect.

[ e] Ib. In conference added nothing to me ] What is the full meaning of 〈 in non-Latin alphabet 〉 , they added nothing to me, is, I think, exactly set down by S. Chrysostom, in 〈 in non-Latin alphabet 〉 , they opposed me not, but conspired and accorded with me, 〈 in non-Latin alphabet 〉 , they added no more to me than I knew before, 〈 in non-Latin alphabet 〉 , when they had knowledge of my affairs, they neither added nor altered anything in my course: and this as a farther explication of what went before, that they gave no appointment for the circumcising of Titus, that went along with Paul, and never had been circumcised. And so in proportion to this sense follows his notion, 〈 in non-Latin alphabet 〉 , but contrariwise; not that they were taught by Paul, for they needed not that, but that they were so far from blaming or altering anything in his practice, that they not only approved, but commended his whole course.

[ f] V. 7. When they saw ] The three names that lie in the Greek v. 9. will in the construction be best placed here v. 7. as the Nominative case to which 〈 in non-Latin alphabet 〉 , seeing, agrees. Now who these three were that are here called pillars, and who are by S. Paul found at Jerusalem, may appear by what hath been said (Note on 1 Cor. 15. a. ) out of ancient writers, of James the brother of the Lord. Him, saith Clemens 〈 in non-Latin alphabet 〉 . l. 5. Peter, James, & John chose Bishop of Jerusalem ( 〈 in non-Latin alphabet 〉 , not Apostolorum, bishop of the Apostles, as Ruffinus misreads, or misrenders it) and though they were the three by Christ preferred, and more honored then all the rest of the twelve, yet did they not contend one with another for this dignity, but after our Savior's resurrection (the next year, saith Eusebius in Chronico, or the 19. of Tiberius) unanimously conferred it on James the Just. So before Clemens, Hegesip • us; James, saith he, the brother of the Lord, called by all James the Just, received, or undertook, the Church of Jerusalem with, (not as S. Jerome reads, post, after, as if it were 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 ) the Apostles. So saith Athanasius in 〈 in non-Latin alphabet 〉 . Epiphan. Haer. 78. Greg. Nyss. de Resurrect. Or. 2. Jerome in Catal. and in Gal. 1. Now 'tis clear that at this time of which S. Paul speaks, one of these three Apostles who made him Bishop, James the son of Zebedee (one of the 〈 in non-Latin alphabet 〉 preferred before the other Apostles) was dead, and so only Peter and John left, who therefore are the latter two here named, and James the Just set foremost before either of them, as being now Bishop of Jerusalem; A dignity, saith Clemens, even in respect of the Apostles themselves. In respect of which dignity placed on him, it is also that he is called an Apostle c. 1. 19. and Act. 15. 6, and 22. and by S. Jerome, Apostolus decimus tertius, the thirteenth Apostle.

[ g] V. 11. Was to be blamed ] The Hebrew 〈 in non-Latin alphabet 〉 , which signifies to find out, to detect, and is sometimes rendered 〈 in non-Latin alphabet 〉 , is also rendered 〈 in non-Latin alphabet 〉 to condemn; so Prov. 28. 11. 〈 in non-Latin alphabet 〉 , The rich man is wise in his own conceit, but the poor man that hath understanding shall detect him. So Ecclus 5. 17. 〈 in non-Latin alphabet 〉 , Detection is very grievous, or troublesome, to a man that is double-tongued. Accordingly the word properly belongs to that charge or blame that falls on an hypocrite when his dissimulation seems to be detected: and that this is the meaning of 〈 in non-Latin alphabet 〉 here, appers by that which follows, v. 13. 〈 in non-Latin alphabet 〉 , &c. the rest of the Jews dissembled with him. As for the praeter-tense, wherein here 'tis set, that ordinarily signifies in the sense of the praeteritum plusquam perfectum; and so Theophylact here interprets it, he had been found fault with, or charged of hypocrisy (viz. that specified v. 12.) not by Paul, but 〈 in non-Latin alphabet 〉 , by others that saw the fact, but knew not why he did it, and so thought it hypocrisy in him to eat with the Gentiles, when they of Jerusalem were absent, and to withdraw from the Gentiles, when they of Jerusalem were present.

[ h] V. 17. Sinners ] What 〈 in non-Latin alphabet 〉 signifies in this place, will best be resolved by the Context, which enforceth the sense (which I have given it) of Gentiles, in opposition to the Jews; so v. 15. 〈 in non-Latin alphabet 〉 sinners of the Gentiles, opposite to 〈 in non-Latin alphabet 〉 Jews by birth. (See Note on Lu. 7. b.) It is known that the Jews looked on all Gentiles with an odium, as on those which were of a contrary religion to them, and so they did consequently on all those that conver's with them, and it was that, (and not so much their other sins) that made the Publicans so odious to them in Christ's time: and as Christ's eating with such, and not observing (as they thought) the Judaical Law, made them look upon him as an 〈 in non-Latin alphabet 〉 , a sinner, Joh. 9. 24. so S. Paul 's teaching liberty to lay aside the Mosaical performances, is here looked on by them as Gentilism, and so is objected to him in this phrase, that he being a Jew born is found 〈 in non-Latin alphabet 〉 a sinner, that is, guilty of Gentilism under the name of 〈 in non-Latin alphabet 〉 sin; and that by teaching this to be the Doctrine of Christ, he makes Christ 〈 in non-Latin alphabet 〉 , one that came to assist and contribute to the setting up of Gentilism against Judaism. This S. Paul, that knew what Judaism truly signified, (the doctrine of good life in the Old Testament, which was by God thought fit to be fenced in by those Ceremonies, not placing Religion in the bare observance of the Ceremonies, without heeding the substance of them) doth with detestation deny, 〈 in non-Latin alphabet 〉 God forbid, taking the words of the objection as by them that made it they were meant, that he taught Christ to be a favourer of Idolaters, & the worship of the heathen false God's, in opposition to the way of worshipping the true God by himself prescribed to Moses. This Paul denies, knowing that those Mosaical ceremonies were not the thing wherein (abstracted from the inward purity, signified, & desired by God to be secured by them) the worship of the true God consisted; as on the other side he neither favored any part of heathen worship, or wicked life, nor by any thing he preached, taught Christ to be a favourer of it, but directly the contrary. All this being thus implied in this form of aversation, & disclaiming, and detesting the caluny in the objection, he proceeds v. 18. to a further answer, by retorting the objection on such as did as S. Peter had done, (whose action set down v. 11, 12. occasioned this discourse, which brought in this objection) first conversing with the Gentiles, and then teaching by his example v. 12. that they were not so freely to be conversed with, which he justly calls the building again what he had destroyed, teaching the unlawfulness of a Jews conversing with Gentiles, which from a divine vision Act. 10. he had both by his doctrine & practice formerly asserted. And this, saith Saint Paul, is the making himself a transgressor, 〈 in non-Latin alphabet 〉 , the word that is elsewhere used for an Apostate, one that forsakes and disclaims that true doctrine which he had formerly taught, and is by way of eminence since applied to Julian 〈 in non-Latin alphabet 〉 the Apostate, that forsook the Christian faith which he had once embraced. And it can be no more strange that this should be applied to this action of Saint Peters, than that 〈 in non-Latin alphabet 〉 , he withdrew himself, should be used of him, ver. 12. when Heb. 10. 38. the same word 〈 in non-Latin alphabet 〉 is evidently used of the Gnostics falling off for fear of persecution, which is c. 3. 12. 〈 in non-Latin alphabet 〉 departing, or apostatizing, from the living God.

CHAP. III.

1. O Foolish Galatians, [who hath [note a] bewitched you, that you should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, [note b] crucified among you?]

[Paraphrase] 1. What heretic with his sorceries hath brought you off from Christianity to Judaism again (see c. 4. 10.) you, I say, to whom Christ crucified hath been formerly as convincingly declared by our preaching, as if he had been set before your eyes, nailed to the cross among you?

2. This only would I learn of you, Received ye the spirit by the works of the Law, or by the hearing of faith?]

[Paraphrase] 2. I pray let me dispute it a while with you, and demand this one thing, which may reasonably set an end to the whole controversy, The gifts of the Spirit that are in your Church, were they there til the Gospel was preached to you? (1 Cor. 12. 28.) was the Mosaical Law able to give you any such privileges, to work such miracles among you? undoubtedly it was not.

3. Are ye so foolish? having begun in the Spirit are ye now made perfect by the flesh?]

[Paraphrase] 3. And then is there any reason, that having by the Gospel received the gifts of the Spirit, and so begun to be a Christian Church, thriven and prospered well in that plain way, you should now think it necessary to take in the Law as a suppletory, to make yourselves up with the external, Mosaical, carnal rites and ceremonies?

4. Have ye suffered so many things in vain? if it be yet in vain.]

[Paraphrase] 4. You have suffered many persecutions and hardships for Christianity, which, if you would have Judaized, you might have avoided (your persecutions generally proceeding from that fountain;) and if this doctrine be true, then what are ye the better for all these sufferings? Nay, 'twere well if this were all, that you should only lose the benefits of your sufferings; 'tis to be feared this change will bring worse effects on you, the loss of that Evangelical spirit, if you mend not.

5. He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the Law, or by the hearing of faith?]

[Paraphrase] 5. God therefore that hath furnished your Church with so many extraordinary gifts of the Spirit, and wrought so many miracles among you, did he any such thing under the Mosaical Law? is there anything in that fit to draw you back to it again from the profession of the Gospel? v. 2. Is not faith it that all the great privileges and advantages have still belonged to?

6. Even as Abraham believed God, and it was accounted to him for righteousness.]

[Paraphrase] 6. As 'twas believing upon which Abraham was justified.

7. Know ye therefore, that they which are of faith, the same are the children of Abraham.]

[Paraphrase] 7. From whence it follows, that those which are justified as Abraham was, are not the M •• saical observers, but believers only, those that receive and obey that doctrine which is taught and required by Christ, the Gentiles as well as Jews.

8. And the Scripture foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, [note c] In thee shall all nations be blessed.]

[Paraphrase] 8. And the words of the promise made to Abraham, which was an Evangelical not legal promise, did in effect contain this in them, that all nations of the world, and not only the Jews, should be justified by faith, and so the Gentiles now, and that without legal Mosaical performances, for thus the words of the promise ran, In thee shall all the nations of the earth be blessed; [All the nations] and so the heathens, and not only the Jews, who lived according to the Law, [shall be blessed in thee] that is, the form of benediction used among the Gentiles, and not only the Jews, shall be with mention of Abraham's name, viz. that God will bless them as he blessed Abraham, justify them as he did him, make the whole Gentile world partakers of that promise made personally to Abraham, on condition they believe and obey as he did: All looking on Abraham's obedience and justification, as the example of all Christians, that all that believe and obey, as he did, shall be blest as he was.

9. So then they which be of faith, are blessed with faithful Abraham.]

[Paraphrase] 9. From all which 'tis clear that believers or Christian livers, without Mosaical performances, have their part of that blessing that was promised to Abraham; and those that sprang from him (from his faith, as well as from his loins) are blest on the same terms as he was.

10. For as many as are of the works of the Law are under the curse, for it is written, Cursed is everyone that continueth not in all things which are written in the book of the Law to do them.]

[Paraphrase] 10. For all that expect to be justified by the Law without the faith of Christ, (which if it be acknowledged, takes away the wall of partition betwixt Jew and Gentile, and consequently the Law, which in the external part of it established that partition and non-communion between them) or without accepting those reformations, and changes of shadow for substance, brought in by Christ, do set up Moses, not only absolutely, but comparatively and exclusively to Christ; and they that do thus, are still involved under the curse for every sin they are ever guilty of, and consequently being guilty of some breach or other, can never have anything but curse by this means, and so are far from being justified.

11. But that no man is justified by the Law in the sight of God, it is evident; for, The just shall live by faith.]

[Paraphrase] 11. And the same is proved by that known testimony Hab. 2. 4. (see Rom. 1. 17. Heb. 10. 38.) They to whom life is promised are the believers, or they that are justified after the Evangelical manner.

12. And the Law is not of faith; but the man that doth them, shall live in them.]

[Paraphrase] 12. Whereas the Law makes no account of faith, allows no justification but on condition of legal obedience, performance of all that requires.

13. Christ hath redeemed us from the curse of the Law, being made a curse for us; for it is written, Cursed is everyone that hangeth on a tree.]

[Paraphrase] 13. In which case, there being no means in the Law to justify any, but rather to bring curses on all, because all have sinned v. 10. Christ hath been seasonably pleased to interpose, to make satisfaction for sin, to bear that curse which belonged to us (and that he did by being crucified, which being a Roman punishment was yet near kin to that of hanging on a tree, that is, a gibbet of wood, Deut. 19. 23. which is said there to be an accursed death.)

14. That the blessing of Abraham might come on the Gentiles through Jesus Christ: that we might receive the promise of the Spirit through faith.]

[Paraphrase] 14. That the favor bestowed on Abraham, of being justified by faith, and not by ceremonial observances, may be communicated to the Gentiles who believe in God as Abraham, and all those precious consequents thereof, the gifts of the Spirit useful to the building up of a Church, v. 5. as well as that single promise of justification.

15. Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man difannulleth or addeth thereto.]

[Paraphrase] 15. Brethren, 'tis ordinarily acknowledged among men, that a covenant, though it be but of a man, being once firmly made, cannot be voided.

16. Now to Abraham and his seed were the promises made; he saith not, And to seeds, as of many, but as of one, And to thy seed, which is [note d] Christ.]

[Paraphrase] 16. And much less can the promises of God miscarry, which were made to Abraham and to his seed; not to seeds in the plural, which might make a difference betwixt Jews and Gentiles, but in the singular, To thy seed, viz. as to Isaac (who was therein a type of Christ) so distinctly to Christ, as he is the head of a family, a spiritual father of children, all believers coming from him as a spiritual progeny, and consequently to all Christians without discrimination, Jews or Gentiles, circumcised or uncircumcised.

17. And this I say, that the covenant that was confirmed before of God in Christ, the Law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.]

[Paraphrase] 17. To the same purpose again it is observable, that the Law, that was delivered by Moses above four hundred and thirty years after the time that that promise was made to Abraham, Gen. 12. 3. cannot in any reason be thought to disannul, or frustrate, or invalidate the covenant made by God to Abraham, and in him to all believers or Christians, his spiritual as well as carnal progeny, so as to leave believers now under obligation to observe the Mosaical Law, or to propose justification to them upon no other terms but those; when in the promise to Abraham, so long before, it was made over to them upon these other cheaper and better terms of fidelity, and sincerity, and purity of the heart.

18. For if the inheritance be of the Law, it is no more of promise; but God gave it to Abraham by promise.]

[Paraphrase] 18. For if the blessing that is promised to Abraham's seed, whether carnal or spiritual, that is, to believing Gentiles as well as circumcised Jews, came by the performance of the Mosaical Law, then comes it not by the promise made to Abraham; which is directly contrary to the Scripture, which affirms it to come, as to Abraham, so to all others, by promise only.

19. Wherefore then serveth the Law? it was added because of transgression, till the seed should come to whom the promise was made: and it was ordained by Angels in the hand of a mediator.]

[Paraphrase] 19. You will ask then if the promise made to Abraham be the only thing by which now and ever since justification hath been to be had, to what purpose the Law was given. I answer, It was given to restrain men from sin, and to show them their guilt, and to make them seek out for a remedy, which is to be found only in the doctrine of the Gospel; and in this respect it was useful for the while, till Christ and his members, disciples and believers, should come; and that the Law might be the more effectual to that end to restrain us from sin, it was given in a glorious formidable manner, by Angels delivering the ten Commandments in thunder, so terribly, that the people durst not approach the mountain, and therefore was Moses called up to be a Mediator, standing betwixt God and the people to show them the word of the Lord, Deut. 5. 5. and by his hand it was delivered to them.

20. Now a mediator is not a mediator of one, but God is one.]

[Paraphrase] 20. Here again it may be objected, that if in the delivery of the Law Moses were a mediator, he must then needs be so between God and the Israelites, and then it must be supposed that as in a covenant, so in that giving of the Law, there must be a contract between God and the people, and then the subject matter of this contract will in all probability be justification upon performance of legal obedience, and then God will by pact be obliged to observe this truth still, and justify such, and none else.

21. Is the Law then against the promises of God? God forbid for if there had been a law given which could have given life, verily righteousness should have been by the Law.]

[Paraphrase] 21. To this I answer, that if this were conclusive, it would then make void those promises made to Abraham, which must be as carefully preserved as the objecter seems careful to make good God's pact by the Law. And indeed the true way of stating the difficulty must be, by preserving both as far as the matter will bear. But there is one thing supposed in this objection which is utterly false, and the cause of all the mistake, viz. that 'tis possible to perform the Law (for that must be presupposed before we can talk of justification by that contract betwixt God and man) or that the Law furnishes with strength sufficient to do it. If that indeed were true, there would be no reason to expect the performance of the promises made to Abraham, and consequently of justification, but only by the Law; but when the Law doth no such matter, 'tis clear that that cannot be a valid contract, but void as soon as made, and so that it supersedes not that other of promise to Abraham, or that which is now by me insisted on in Christ, which is purposely to supply the defects and defailances of the Law.

22. But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.]

[Paraphrase] 22. But 'tis clear by Scripture, that all men of all nations, Jews and others, are guilty of sin, Rom. 3. 19. and so uncapable of justification by the Law, which requires perfect obedience, or else cannot justify, and so still there is no justification to be had upon other terms but those of grace and promise, upon condition of performing sincere Evangelical faithful obedience.

23. But before faith came we were kept under the Law, shut up unto the faith, which should afterward be revealed.]

[Paraphrase] 23. All that can be said of the Law is, that before Christ and the Gospel came, we were by God put under that economy, kept under and disciplined by it, as in a state of candidates or expectants, until the time should come for the revelation of the Gospel.

24. Wherefore the Law was our school-master to bring us unto Christ, that we might be justified by faith.]

[Paraphrase] 24. And so the Law was only a guardian or institutor of us, in time of minority, as it were, an imperfect rule proportioned to an imperfect state, not to justify, but only to keep us in order, and to leave and deliver us up to the Gospel only for justification.

25. But after that faith is come, we are no longer under a school-master,]

[Paraphrase] 25. Now therefore the Gospel being come, the school-master, or guardian in minority, is quite out-dated.

26. For ye are all the children of God by faith in Christ Jesus.]

[Paraphrase] 26. For all that are true believers are adopted by God, and consequently justified without legal observances only by faith;

27. For as many of you as have been baptized into Christ have put on Christ.]

[Paraphrase] 27. According to that known rule, that All of what sort soever that have received the faith, and are accordingly baptized into it, are made members of Christ.

28. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus.]

[Paraphrase] 28. And there is no discrimination from any outward accidents of country, relation, sex, but circumcised or uncircumcised, ye are all equally accepted in Christ, if sincere believers, or being members of Christ v. 27. ye are all accepted by God.

29. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.]

[Paraphrase] 29. And if received and accepted by God, as members of Christ, then are you that spiritual seed of Abraham, to whom the promises of justification made by him do belong by way of inheritance, without any necessity of legal performances or any other suppletory claim or tenure.

Annotations on Chap. III.

[ a] V. 1. Bewitched you ] These two words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , foolish and bewitched, being applied by the Apostle to these Galatians, refer to the prevailing of the Gnostics infusions upon them, the sorceries used by the Leaders of that Sect, and the follies of those that were seduced by them: or, if the time would agree, 'tis not improbable that the former of these, 〈 in non-Latin alphabet 〉 , should refer to some beginnings of the heresy of the Ebionites, the spreading of which not long after this (in Trajans time) is set down by Eusebius at large, l. 3. c. 〈 in non-Latin alphabet 〉 . but so as it is uncertain whether the original of it were not more ancient, as early as might be taken notice of by this Apostle. Of them it is Eusebius 's observation, that their name was given them from the Hebrew 〈 in non-Latin alphabet 〉 poor, 〈 in non-Latin alphabet 〉 , because of the poverty of their understandings, the men being very silly men, and their heresy accordingly a senseless one. They did 〈 in non-Latin alphabet 〉 , saith he, entertain very mean and poor thoughts and opinions of Christ, and that he was 〈 in non-Latin alphabet 〉 , a mere and common man, 〈 in non-Latin alphabet 〉 , by proficiency in virtue justified, but yet not more then a man; and moreover, 〈 in non-Latin alphabet 〉 , &c. that Christians haed need of legal observations, and not only of Faith and Christian life, to salvation. In reference to which their doctrine, (and perhaps by this time, known title,) it is not strange that when the Apostle looks upon any seeds of this heresy among the Galatians he should, to awake and reproach them out of it, in an unaccustomed style of some contumely, call them 〈 in non-Latin alphabet 〉 foolish Galatians: It being such a scandalous piece of folly in them to leave the Apostles to follow such silly teachers as these. To this agrees the style which he gives these legal observances, calling them 〈 in non-Latin alphabet 〉 c. 4. 9. weak and poor elements, in relation, as it seems probable, to that name of Ebion signifying poor. And because Simon Magus, and after him Menander, had used Magic and sorcery, done some feigned miracles to gain them followers and disciples (as appears by Eusebius l. 3. c. 〈 in non-Latin alphabet 〉 . and therefore among the sins of the flesh, which the Gnostics, a great spawn of them, had brought into the Church, he puts 〈 in non-Latin alphabet 〉 in the second place; see Note on c. 5. 20. but these poor fools did not pretend to any such, as Eusebius there saith,) therefore it may well be, (if the times will permit) that he here adds 〈 in non-Latin alphabet 〉 ; who hath bewitched you not to obey the truth? intimating that they have not had any such excuse for their being seduced, the fathers of this heresy, which now he is about to speak of, being no such witches, having not so much subtlety or cunning, and consequently not able to seduce any but mere sots and fools. Now among the doctrines of these Ebionites we find in Eusebius, in the places forecited (beside that so much to the diminution of Christ ) that they taught the observation of the Jewish Law, 〈 in non-Latin alphabet 〉 , that they were altogether bound to retain the legal service or Judaical religion, and that the faith in Christ, and living according to it, would not prove sufficient to save them. And speaking of a second brood of them, differing from the first in the point of the conception of Christ, yet, saith he, they agree'd with them in this, 〈 in non-Latin alphabet 〉 , that they were obliged to observe the bodily legal religion, as the former did; and thereupon, saith he, they rejected the Epistles of Saint Paul, 〈 in non-Latin alphabet 〉 , calling him an apostate from the Law, and using the Gospel, which is called the Gospel according to the Hebrews, and no other, observing the Sabbath, 〈 in non-Latin alphabet 〉 , and all their other observances, and on the Lord's days joining with the Christians in commemorating the resurrection of Christ, and doing 〈 in non-Latin alphabet 〉 , like to us Christians. Agreeably to this we here find these so many things which possibly refer to them or some seeds of them. First, the vindicating of the doctrine of Christ crucified, v. 1. (which in other places contains the whole ground of our Christians profession, and particularly that of the abolition of the Mosaical rites; see c. 2. 20. and Eph. 2. 14.) by the clear undeniable evidences of it set forth and testified among them, before these silly teachers came among them, so that 'tis a prodigy to see them seduced by such men, against such conviction and evidence to the contrary. Secondly, the phrase 〈 in non-Latin alphabet 〉 in the flesh v. 3. to denote their 〈 in non-Latin alphabet 〉 bodily religion, circumcision, &c. asserted by them. Thirdly, the whole discourse following, concerning the necessity of the Mosaical Law, and the 〈 in non-Latin alphabet 〉 ; are ye so foolish? (again v. 3.) to introduce it. Mean while it must be remembered that at that time, the heresy of the Gnostics being the great pest of the Church, into which all other lesser sects like diseases were converted, the common sewer or sink into which they were poured, this of the Ebionites, if it were now sprung, was in conjunction with that of the Gnostics also, and not separated from it.

[ b] Ib. Crucified among you ] That it should be here said to the Galatians that Christ Jesus was 〈 in non-Latin alphabet 〉 crucified among them, is not well to be imagined, neither is there any reason to understand the words so, which are otherwise interpretable, either by removing the comma after 〈 in non-Latin alphabet 〉 , or by setting it after 〈 in non-Latin alphabet 〉 , thus, To whom Jesus Christ having been crucified, hath been set forth among you, before your eyes, that is, with evidence and conviction. Another way of construction might also be pitched on, by joining 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 (as 1 Pet. 2. 24 〈 in non-Latin alphabet 〉 by whose stripes of him, that is, by whose stripes) among whom, that is, you. But that which removes all difficulty is, that the Kings MS. leaves out 〈 in non-Latin alphabet 〉 among you, and then the sense will be obvious, and the construction clear, 〈 in non-Latin alphabet 〉 on, to whom before your eyes (that is, evidently) Christ Jesus hath been set forth, or exposed to public view, (so 〈 in non-Latin alphabet 〉 signifies; see Note on Jude a.) 〈 in non-Latin alphabet 〉 having been crucified, that is, made known and evidenced in his suffering, whereby he took away the partition betwixt Jew and 〈◊〉 , abolished the ceremonies of the Mosaical Law, and so also in the power of his resurrection, the consequent of these sufferings of his.

[ c] V. 8. In thee shall all nations be blessed ] The likeliest way of interpreting this phrase 〈 in non-Latin alphabet 〉 will be by observing first, what is meant by 〈 in non-Latin alphabet 〉 , and then by 〈 in non-Latin alphabet 〉 . For the first, it refers clearly to the form of benedictions among the Jews, Lev. 9. 23. used solemnly by the priests, who did bless the people in set forms, Num. 6. 24. (as well as bless God for them, as Gen. 14. 19. Melchizedek blessed Abraham, and said, Blessed be Abraham of the most high God, as well as, Blessed be the most high God, v. 20.) Thus also did parents bless their children, Isaac Jacob, Gen. 28. 3. and Jacob his sons, Gen. 49. Then for the 〈 in non-Latin alphabet 〉 , that will be interpreted by the use of the phrase Gen. 48. 20. where Jacob speaking to, and blessing Ephraim and Manasseh, saith, In thee shall Israel bless, (the very same phrase as here) saying, God make thee as Ephraim and as manasseh. By which it may be reasonable to conclude, that to bless others in this form, God make you as Ephraim, &c. to make use of his ensample in blessing any, is to bless them 〈 in non-Latin alphabet 〉 in Ephraim. And so proportionably this will be the meaning here of 〈 in non-Latin alphabet 〉 , In thee shall all the nations of the earth be blessed. They among all the nations or Gentiles, and not only the Jews, that bless themselves or others, shall use this proverbial form of benedictions, by mentioning the blessings that God bestowed upon Abraham, God make thee as Abraham, &c. or as the form is set down Gen. 28. 4. God give to thee the blessing of Abraham. Thus Rabbi Solomon interprets it on Gen. 12. 3. that men shall say to their children, Be thou as Abraham, adding that the phrase is used in Scripture always in this sense. And so sure it hath been used according to that prediction; Ever since, this form hath been retained among the Gentile part of the world, The God of Abraham, &c. bless thee. And the full importance of that blessing is, that God's mercy to Abraham, his blessing him and his seed in this world with those blessings of prosperity, but especially his looking upon him as on a friend, (upon his faith in God's promises, and obedience to his commands) his justifying him by faith without the deeds of the Law, is and shall be recited as an example of God's dealing not only with the rest of the Jews, but also with the Gentile world; and the form of the Gentiles blessing or praying for themselves, or of the priests for them, shall be this that God will deal with them as he did with Abraham: which is here used by the Apostle as a proof that the Gentiles are now to be justified by faith, without the Mosaical performances, which was the thing to be proved, v. 7. Thus was the phrase used in the places of Genesis, to which this here refers, Gen. 12. 3. where v. 2. these other phrases are used to the same purpose, I will make thy name great, or illustrious, and thou shalt be a blessing, that is, thy name shall be proverbially used in benedictions. So c. 18. 18. so c. 22. 18. the form is a little changed, In thy seed shall all the nations of the earth be blessed, that is, I will give thee so numerous, and potent, and victorious a progeny, and make good the promises made to thee, so visibly to them also, to Isaac and Jacob, &c. Ecclus 44. 22. justify them as I have justified thee (and that the progeny of Esau as well as Jacob, those that shall obey me of the Gentiles as well as Jews) by faith without Judaical observances, that all the Gentiles shall take notice of them, and when they would bless themselves or others, or pray for God's acceptation or justification, they shall use the mention of thy progeny or posterity, that God would deal with them whom they bless as he dealt with Abraham 's seed, exceedingly prosper them, and multiply them, bless, and accept, and justify them. So Act. 3. 25. where these words are cited again of God's telling Abraham 〈 in non-Latin alphabet 〉 , in thy seed shall all the families of the earth be blessed, the meaning is clearly this, that God hath so blessed Abraham 's seed, the Jews, in giving Christ to them, and to them first or primarily v. 26. that all the families or nations of the earth, when they shall bless themselves (as the Greek passive is oft in the sense of the Hebrew Hithpael ) or when they shall be blessed by their parents, or priests, or friends, this shall be the form, God bless thee as he did the Jews, or Abraham's seed. To this matter it may perhaps be farther observable, that the phrase, It was counted unto him for righteousness, so often applied to Abraham Rom. 4. may seem to signify in this same sense also, that his faith and ready obedience in going out of his country, &c. were by God looked on as such heroic acts, in one brought up among examples of idolatry and villainy, that it took off that entaile of curse that lay upon that nation and family, and entailed a signal blessing on him and his seed, viz. upon that part of it that imitated him, Isaac and Jacob, and the obedient Jews (though the rebellious were cut off in the wilderness, and after by captivities, and at last the crucifiers of Christ by the Roman Eagles) accordingly as it is said of Phinehas upon that heroical fact of his, It was counted to him for righteousness among all posterities for evermore; that is, that act of his zeal to God brought a blessing not only upon his person, but upon his posterity, as it is said, Num. 25. 12. Behold I give unto him my covenant of peace, and he shall have it, and his seedafter him, the covenant of an everlasting priesthood. And why may not (in Analogy to this use of the phrase in the Psalmist ) that of imputing Abraham's faith to him for righteousness, be this blessing his seed, those of his stock, and all others that imitated his obedience, for his sake, or in the like manner as God had blessed him.

[ d] V. 16. Christ ] The word 〈 in non-Latin alphabet 〉 sometimes signifies Christ, considered as head of the Church, together with the body annexed to it, that is, Christ and all believers, or Christians. So 1 Cor. 12. 12. As the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ. Where answerable to the body with many members in the first part, is 〈 in non-Latin alphabet 〉 Christ in the second, which must therefore signify the whole society of Christians. So 1 Pet. 1. 11. when he speaks of the Spirit of Christ, that is, of prophecy, foretelling the sufferings which should befall Christ, and the glories after them, it signifies not personally to Christ but in this greater latitude, the crucifixion of Christ, and the persecuting of Christians, and proportionably the resurrection 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, Jews or Gentiles: so if ver. 17. the words 〈 in non-Latin alphabet 〉 be to be retained, it must be understood of the whole body joined with the head, the Christians or all faithful 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 governors, until 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 receipts and expenses 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 Jews 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 fullness 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 human 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 cross, 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 only 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, justify 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 heathenism, before your conversion to Christianity, ye served idols, and were far from thinking yourselves 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 beggarly 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 pass, 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 yourselves, in falling to the Mosaical performances, from which Christian religion hath freed those which were before obliged to them, that is, the Jews 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 despite of that liberty of sons that Christ hath given you?

10. Ye observe days, 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, sabbatical years, or Jubilees, after the same manner that the Jews before Christ thought themselves obliged to observe them.

11. I am afraid of you, lest I have bestowed upon you labor 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 do not think that 'tis 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 Gnostics 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 cheerfulness imaginable.

15. Where is then the blessedness 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 yourselves, that you had such an Apostle? What would you not have parted with for our sakes, were it never so dear to you, though now you are so shy and afraid of a little persecution? or what is now become of all that for which you were so taken notice of, and magnified among men, as the kindest and lovingest of any to your teachers, so kind, that I am able to bear you witness, that nothing was so precious to you, but you would have parted with it for my sake? (Theophylact.)

16. Am I therefore become your enemy because I tell you the truth?]

[Paraphrase] 16. Am I then, who was at first so precious to you, now taken for an enemy of yours, for one that means you mischief, and am likely to bring persecution and pressures among you, (of which your now teachers, the Gnostic complyers, undertake to rid you) for no other crime but only telling you my conscience, and revealing the truth of the Gospel unto you? This is a little unhappy.

17. They zealously affect you, but not well: yea, they would exclude you, that you might affect them.]

[Paraphrase] 17. Their great zeal toward you is out of no sincere or desire of 〈◊〉 good, but that they may supplant me, and get all your affection to themselves, or that they may shut you out of the fold of Christ, that ye may follow them as your new pastors.

18. But it is good to be zealously affected always in a good thing, and not only when I am present with you.]

[Paraphrase] 18. But in a good cause ye ought to be constant, and therefore so you ought in your affections to me, and to the doctrine then preached to you, and that now when I am absent, and not only when I am present among you: Such a seeble decaying affection as that is good for nothing.

19. My little children, of whom I travail in birth again, until Christ be formed in you,]

[Paraphrase] 19. My babes, which cost me the same pain now, that you would if I were now to convert you anew, till I can hear that the doctrine and practice of the Gospel be purely and perfectly received among you (Thus great is my kindness to you)

20. I desire to be present with you now, and to change my voice, for I stand in doubt of you.]

[Paraphrase] 20. It was no want of care or kindness in me, that I was not with you before this. Many resolutions I have had to come to you, and to speak with (instead of writing to) you, and so to apply these remedies, sharper or milder, as should appear most convenient, being uncertain at this distance which is the best way of dealing with you.

21. Tell me, ye that desire to be under the Law, do ye not hear the Law?]

[Paraphrase] 21. Certainly ye that stand for the necessity of legal performances to justification, may in the very Law itself see yourselves confuted.

22. For it is written that Abraham had two sons, the one by a bond-maid, the other by a free-woman.]

[Paraphrase] 22. For of the two children that Abraham had, the one of Hagar, which denotes the Law, the other of Sarah, which denotes the Gospel, without legal performances;

23. But he who was of the bondwoman, was born after the flesh: but he of the free-woman was by promise.]

[Paraphrase] 23. 'It is apparent that one, viz. Hagar's child, was born after an ordinary manner; but Sarah's child was not by the ordinary course of nature, but above it, by the power of God, and by virtue of the promise made to Abraham.

24. Which things are [note b] an allegory; for these are the two Covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.]

[Paraphrase] 24. And these two mothers are figurative expressions, and allegorically denote the first and second Covenant (see note on the Title of these books) the Law and the Gospel; Hagar denotes the Law given from Sinai, and that brings nothing with it but servitude, and strict observances, and yet thereby helps no man to the condition of sons, to justification.

25. For this Hagar is mount Sinai in Arabia, and [note c] answereth to Jerusalem which now is, and is in bondage with her children.]

[Paraphrase] 25. For the name of Hagar signifies the mount where the Law was given; and this is answerable to the present state of the Jews, these Hagarens and all that spring from Ishmael being by their own laws bound to be circumcised, and observe the Mosaical Law, like the Jews, and so they, like Hagar their mother, are in a servile condition still.

26. But Jerusalem which is above is free, which is the mother of us all.]

[Paraphrase] 26. But Sarah, which denotes the state of the Gospel, that new city which Christ hath brought from heaven with him, (see Rev. 21. b.) of which all we Christians are free-men or citizens, she is a free-woman, and signifies that we Christians, Gentiles as well as Jews, are free from the Mosaical rites, &c. and that we may be justified without them.

27. For it is written, Rejoice thou barren that bearest not, break forth and cry thou that travailest not, for the desolate hath many more children then she which hath an husband]

[Paraphrase] 27. According to that prophecy, Isa. 54. 1. Rejoice, &c. the meaning of which is, that the Gospel-covenant, which when Christ was here on earth, had few children, few that were brought forth by it, after his death, upon the preaching of the Gospel by the Apostles to the Gentiles, had many more then among the Jews in his life-time.

28. Now we, brethren, as Isaac was, are the children of promise.]

[Paraphrase] 28. But, my brethren, as Isaac was born only by strength of God's promise, not by any ordinary means, Abraham and Sarah being beyond age, so are the children of God received to be such, and justified only by the promise of God (that is, through the strength of that promise to Abraham and covenant in Christ, that all faithful, obedient, persevering believers should be justified) without any Mosaical performances.

29. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so is it now.]

[Paraphrase] 29. But as Ishmael then, who was born by the strength of nature, persecuted him that was born by the strength of God's promise only, viz. Isaac, so now it comes to pass; they that depend on the Law for justification, persecute them that depend only on God's promise, that are persuaded that through faith, without legal performances, they shall be justified.

30. Nevertheless, what saith the scripture? Cast out the bondwoman and her son; for the son of the bondwoman shall not [note d] be heir with the son of the freewoman.]

[Paraphrase] 30. To these therefore is appliable that which follows in the story, that Ishmael is to be cast out, and none but Isaac to inherit: they that depend on the Law for justification never attain to it, but they that depend on the sole promise of God, and accordingly expect to be justified upon performance of sincere Evangelical obedience, without necessity of legal performances, they only shall be heirs of this mercy.

31. So then, brethren, we are not children of the bondwoman, but of the free.]

[Paraphrase] 31. And so all this belongs to us who are Christians, and consequently are not obliged to the Mosaical performances, but justified by the Gospel-way without them.

Annotations on Chap. IV.

[ a] V. 13. Infirmity of the flesh ] What 〈 in non-Latin alphabet 〉 infirmity of the flesh here signifies, will appear by the ordinary use of 〈 in non-Latin alphabet 〉 for afflictions. So 2 Cor. 12. 〈 in non-Latin alphabet 〉 I take pleasure in infirmities, that is, afflictions, of which the several sorts follow, contumelies, necessities, persecutions, distresses for Christ. The same as before v. 6. I will not rejoice but in mine infirmities, that is, afflictions (as elsewhere he resolves not to rejoice but in the cross of Christ ) and so v. 9. when he prays for deliverance from the thorn in the flesh, that is, afflictions (see Note on that place) he saith God's answer was, My strength is perfected 〈 in non-Latin alphabet 〉 in weakness, that is, in the afflictions that befall my servants, the giving them strength to bear those is an act of the greatest power and mercy. So 1 Cor. 11. 30. 〈 in non-Latin alphabet 〉 many weak, may signify afflicted, as that notes pressures on their estates, because for diseases on the body, they follow in the 〈 in non-Latin alphabet 〉 sick; though elsewhere 'tis manifest that 〈 in non-Latin alphabet 〉 is used particularly for disease, as Jam. 6. 14, & 15. (see Note on Rom. 8. m.) So 1 Cor. 2. 3. I was among you 〈 in non-Latin alphabet 〉 in weakness, that is, persecution, as it follows, and in fear, and much trembling. So 2 Cor. 11. 29. 〈 in non-Latin alphabet 〉 , who is weak, and I am not weak, that is, afflicted? for it follows v. 30. If I must glory, I will glory of my 〈 in non-Latin alphabet 〉 weaknesses, the afflictions that I suffer for Christ, as he instances thereupon c. 9. And so here, as appears by v. 14. where it is expressed by another phrase of the same importance in the Scripturedialect, 〈 in non-Latin alphabet 〉 , temptation in the flesh, that is, affliction, as when 'tis said that God will not suffer us to be tempted above what we are able, but will with the temptation give us 〈 in non-Latin alphabet 〉 , a passage out; and so 〈 in non-Latin alphabet 〉 temptation or affliction that ordinarily this human state is subject to, 1 Cor. 10. 12, 13.

[ b] V. 24. An Allegory ] The word 〈 in non-Latin alphabet 〉 signifies a figure, expressing one thing by another, from 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 enuntio; and here the Verb medium must be in the Active sense, so 〈 in non-Latin alphabet 〉 will be best rendered which things do express, enuntiate, one thing 〈 in non-Latin alphabet 〉 by another; for, as it follows, these are two Covenants, that is, signify two Covenants.

[ c] V. 25. Answereth to ] 〈 in non-Latin alphabet 〉 is by Theophylact interpreted 〈 in non-Latin alphabet 〉 , mount Sinai being not far from Jerusalem, but, as he acknowledgeth also, it signifies originally to walk along with, & being Metaphorically used of things compared one to another, it signifies to be parallel, answerable, or proportionable to another; and accordingly here in the comparison begun v. 22. Hagar is made parallel to Jerusalem, the then present state of the Jews: and the parallel consisted in two things; First, that as the people of the Hagarens bound them selves to Circumcision, and the observation of the Mosaical Law in many particulars, so the present Judaizers did; and Secondly, that as in this respect, these Hagarens were just as their mother had been, in a servile estate, so these Judaizers kept themselves and all their disciples in a mere servile condition, opposite to the liberty of the Gospel. Of the Hagarens or Ishmaelites being circumcised, Josephus gives clear testimony, l. 1 c. 12. 〈 in non-Latin alphabet 〉 The Arabians are circumcised at thirteen years old. For Ishmael the founder of that nation, being the son of Abraham by the handmaid, was circumcised at that time. So Origen in 〈 in non-Latin alphabet 〉 , showing the ridiculousness of them that ascribe all to the 〈 in non-Latin alphabet 〉 , the position of the stars at their birth, professes not to imagine how they can assign the Circumcision of all the Jews (and so the wounding, and want of a Physicians help) on the eighth day (constantly) after they are born, to any such position: 〈 in non-Latin alphabet 〉 , and on the other side, that the position of the stars at the nativity of all the Ishmaelites in Arabia shall be such as shall cause them to be circumcised when they are thirteen years old, for so, saith he, 'tis storied of them.

[ d] V. 30. Be heir with the son of ] The explication of this depends on the Jewish matrimonial laws, or the nature of concubinate, viz. when a servant, or a Gentile woman was taken in by a Jew to be (his wife she was not to be by law, but) his concubine, upon agreement first made concerning her dowry. For such a person as this is among them improperly called a wife, though far from any ill character of a whore, or any unlawful copulation, any farther then will be affirmed of Polygamie, which yet we know was allowed among the Jews, and practiced by the Patriarchs. Now the sons of these concubines were excluded from succession to the inheritance, and instead thereof the father gave them gifts or portions (and that was agreed upon by pact with the wife at first) Gen. 25. 6. Thus was Jephthe ejected from the inheritance by his brethren, because his mother was a strange woman, Jud. 11. 2. Agreeable to this is that custom of matrimonium morgengabicum in some countries, as Denmark, &c. at this day, where the second wife, and her children that shall come from her, are not taken in to a right to the husbands estate, she to have any part of it for her jointure, or they for their inheritance, but only some gifts or portions assigned them by compact, which are called morgengab, or marriage-gift, with which they are to content themselves without any part of the inheritance.

CHAP. V.

1. STand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.]

[Paraphrase] 1. From all this the conclusion is of exhortation to you and all Christians, that ye retain the freedom from being obliged to the Mosaical Law, which Christ hath bestowed on all, and not return to your former yoke, or weight of observances again, which are a servility perfectly unprofitable, and nothing else.

2. Behold I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.]

[Paraphrase] 2. I your known Apostle, that have been, and taught the faith among you, pronounce to you positively, that if you depend on circumcision and legal observances for justification, Christ will stand you in no stead.

3. For I testify again to every man that is circumcised, that he is a debtor to do the whole Law.]

[Paraphrase] 3. For by laying upon himself a necessity of circumcision, and expecting justification by that, he absolutely obliges himself to perfect obedience, without which the Law cannot justify any, ch. 3. 10.

4. Christ is [note a] become of no effect unto you: whosoever of you are justified by the Law, ye are fallen from grace.]

[Paraphrase] 4. All that run this way of the Judaizers, must know that Christ is become ineffectual to them: If you expect to be justified by legal performances, ye have disclaimed all title to the Gospel. See Heb. 13. a.

5. For we through the Spirit wait for the hope of righteousness by faith.]

[Paraphrase] 5. For we, according to the Gospel, and the promise made to Abraham, expect to be justified without legal performances, only by faith or Evangelical obedience.

6. For in Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which [note b] worketh by love.]

[Paraphrase] 6. For now under the Gospel 'tis not material whether a man be circumcised or no, all that is required to our justification is faith; not all that is called by that name, but such as is made perfect by addition of those duties which we owe to God and our brethren.

7. Ye did run well; who did hinder you, that ye should not obey the truth?]

[Paraphrase] 7. Ye began well in receiving the Gospel, as I preached it to you; who hath caused you not to continue in that course?

8. This persuasion cometh not of him that calleth you.]

[Paraphrase] 8. This new doctrine of the necessity of Judaical observances is not taught you by God, or by him (whether myself, or any others) who brought you to the faith.

9. A little leaven leaveneth the whole lump.]

[Paraphrase] 9. It comes from a few false teachers among you, that have infected you with this sour false doctrine of Judaizing, which will spoil all your Christianity, v. 2, 4.

10. I have confidence in you through the Lord, that you will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.]

[Paraphrase] 10. And I hope it will not extend far, for I am confident of you in respect of the faith planted among you, that you will not be carried away with these errors; but the teachers of this doctrine, whosoever they are, or of what quality soever, shall suffer and be censured for it.

11. And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offense of the cross ceased.]

[Paraphrase] 11. Some of your teachers, it seems, have told you, that I am for the urging of circumcision upon Christians, and that I have done so in some places: But I pray do you guess of the truth of this suggestion, by the persecutions which I suffer, which generally fall upon me among the Jews, for my affirming the Mosaical Law to be abolished, and would not fall upon me if I pressed the observation of the Mosaical Law in this particular of so great importance. The great exception that the Jews have against my preaching, and other believing me, is the abolition of the Mosaical Law, and the removing of that one exception would be the appeasing of the wrath of the Jews, who probably would oppose it no longer; but this, you see, is not done, for the Jews are still as great opposers of Christianity (where it is preached by me) and of me for preaching it, and of others that so receive it from me, as ever they were.

12. I would they were even [note c] cut off which trouble you.]

[Paraphrase] 12. Thus unreasonable are their pretensions that would seduce you from your constancy, and are content to say anything, though never so false and improbable, to that purpose; all that I have to say of them is, I wish they were excommunicated, turned out from among you, that thus endeavor to pervert you.

13. For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.]

[Paraphrase] 13. Christ hath freed you believers from the rigor of the Law, that is, both from the necessity of Mosaical observances, and of perfect exact obedience under the penalty of the curse: only do not you make an uncharitable or a carnal use of this liberty, either to conte •• n and scandalize those that dare not use this liberty, Rom. 14. 1. or to fall into acts of sin, and to think your Christian liberty will excuse you; but by charity behave yourselves toward all your brethren in this matter of legal ceremonies, as may be most for their advantages.

14. For all the Law is fulfilled in one word, even in this, Thou shalt love thy neighbor as thyself.]

[Paraphrase] 14. For this is indeed the sum of that Law which ye pretend so much to vindicate, endeavoring the good of all others as much as ye can, or as you would your own, and not permitting your zeal to set you on designs of malice, and defaming of others.

15. But if ye bite and devour one another, take heed that ye be not consumed one of another.]

[Paraphrase] 15. But if you be so uncharitable as to calumniate and defame one another, this will break out in a while, as in other places it doth already, to open feuds, persecuting and mischieving your fellow-Christians.

16. This I say, Walk in the Spirit, and ye shall not fulfill the lusts of the flesh.]

[Paraphrase] 16. My advise therefore is, that you order your actions according to the Gospel rule, and do not those things which are most acceptable to the senses, most agreeable to your carnal or worldly ends.

17. For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary one to the other: so that ye cannot do the things ye would.]

[Paraphrase] 17. For this is certain, that he that will serve God must do many things contrary to his sensual or secular ends: For there being two desires in you, the one proceeding from the carnal, the other from the rational spiritual faculty or reason instructed by the Gospel, and these being so opposite one to the other, that whatsoever one liketh, the other disliketh, it follows that whatsoever you do in compliance with the one, you do in opposition to the other, and so that you do not will or choose with both wills, rational and sensual, whatsoever you will or choose, but one of these still resisteth the other.

18. But if ye be led by the Spirit, ye are not under the Law.]

[Paraphrase] 18. That then which is your duty, is, to follow the duct of the Spirit; and if so, if you follow the Gospel rule in despite of all the temptations of the flesh, whether lusts of the flesh, or fear of persecution for the Gospel, to the contrary, then you are neither obliged to the Mosaical performances, nor to the perfect exact obedience, without which the Law allows no justification.

19. Now the works of the flesh are manifest, which are these, Adultery, fornication, uncleanness, lasciviousness,]

[Paraphrase] 19. Whereas on the other side, the actions that the flesh is most apt to betray one to, and which you have most need to be admonished of, are such as every man knows to be such, and which yet your present false-teachers do industriously infuse into you: such are, breaking the bands of wedlock, nay making marriage absolutely a work of the devil, that that persuasion may bring after it all manner of unlawful lusts (see note on 1 Cor. 5. a.) which marriage might prevent,

20. Idolatry, [note d] witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,]