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CHAP. III.

1. FInally, my brethren, rejoice in the Lord. To write the same things to you to me is not [note a] grievous, but for you it is safe.]

[Paraphrase] 1. To conclude, my brethren, I salute you in the Lord: somewhat I have to write to you, which flows not from any cowardice in me, though I have tasted of the sharpness of it, but from my great care to preserve you from the grea • dangers into which I have fallen myself.

2. Beware of dogs, beware of evil workers. beware of the [note b] concision.]

[Paraphrase] 2. There are a sort of men I would have you take especial heed of, very malicious persons, that bark at and bite every orthodox professor, and that live themselves in all villainy, I mean the heretical Gnostics v. 18. Others also there are to beware of, as with whom the Gnostics combine, viz, the Jewish believers, which still observe the Mosaical Law, and require all to Judaize, and persecute them that do not. These take upon them to be the circumcision, but are only the concision, those that tear the Church in pieces, condemn and separate from their brethren, Rom. 14.

3. For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh:]

[Paraphrase] 3. For sure we are the true children of Abraham, and the circumcision indeed, who • ive piously, and confess Christ crucified, and depend upon God's' mercy only through that promise sealed to us in Christ's blood, and so place no confidence in circumcision, not any such outward performance.

4. Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more:]

[Paraphrase] 4. Though, if you speak of confidence upon privileges and advantages of a Jew, no man hath more reason for it, more right unto it, than I:

5. Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the Law, a Pharisee;]

[Paraphrase] 5. Having been circumcised at eight days old, as the Law prescribes the native Jews, and so no proselyte, my parents and antecessors Israelites, of an eminent tribe, the tribe of Benjamin, so dearly beloved by Jacob, both my parents of Abraham's, not of a proselytes, race, and in respect of my zeal to the Mosaical law, of the strictest sect among the Jews;

6. Concerning zeal, persecuting the Church; touching righteousness which is in the Law, blameless.

[Paraphrase] 6. And so zealous for the Law, that I persecuted the Christians with great rage and fury, as thinking them enemies to the Law; and for all legal observances, I never neglected any, as long as I lived in that course.

7. But what things were gain to me, those I accounted loss for Christ.]

[Paraphrase] 7. But whatever advantages I enjoyed as a Jew, I may part with well for Christ; and if they would keep me in the least manner from embracing theChristian doctrine, they would be very far from being advantages to me, but losses rather.

8. Yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,]

[Paraphrase] 8. Yea and whatsoever I should place any confidence in, I should be a great loser by it, in comparison to the huge advantages of being a Christian, for which I am content to be stripped of all, and count them nothing worth, despise them all, that I may have the favor of Christ, the highest of all privileges,

9. And be found in him not having mine own righteousness, which is of the Law, but that which is of the faith of Christ, the righteousness which is of God by faith:]

[Paraphrase] 9. And be engraffed into him, become a member of the Christian Church, not pretending to justification by any performance of mine own, by the way of the Law, but by that other Evangelical course that is set down in the Gospel, that from God's pardoning of sins to all penitent believers.

10. That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death:]

[Paraphrase] 10. The condition of which, or terms whereon we are justified, are these, to acknowledge Christ, and the virtue which his resurrection hath toward the raising me out of sin, and the participation of his sufferings (see note on Act. 2. e.) in my conforming myself to his death, dying to sin as he died to the world.

11. If by any means I might attain unto the resurrection of the dead.]

[Paraphrase] 11. That so dying with him, or after his example, I may consequently obtain to rise with him to everlasting life.

12. Not as though I had already [note c] attained, either were already [note d] perfect but I [note e] follow after, if that I may apprehend that for which also [note f] am apprehended of Christ Jesus.]

[Paraphrase] 12. Not as if I had already gotten my crown or reward, but I am, as the racer, in my pursuit, on the way, running as hard as I can, in some hope that I may at length possibly catch or receive that prize; to which very end it is that Christ himself hath contended for me as for a prize of his, suffered infinite agonies on the cross, that he may purchase unto himself a peculiar pious people, make me and others such, who were far from being so.

13. Brethren, I count not myself to have apprehended: but this one thing I do, [note g] forgetting those things which are behind, and reaching forth unto those things which are before,]

[Paraphrase] 13. Beloved Christians, I do not think that I have my crown, or am so sure of it that I cannot miss it; but this one thing I do, without marking or considering how much of my race I have overcome and got through, I stretch as hard as I can to get to the end of that which is still behind unfinished, and so

14 I press toward [note h] the mark for the prize of the high calling of God in Christ Jesus.]

[Paraphrase] 14. Having in my eye the goal, and the way marked out for me to run to it, I make as much speed as I can possibly, that so I may get the crown which is by God in heaven proposed to me in Christ Jesus.

15. Let us therefore, as many as be perfect, be thus minded; and if in any thing ye be otherwise minded, God shall reveal even this unto you.]

[Paraphrase] 15. As many therefore of us as are sincere in our Christian course, the orthodox, faithful, pure Christians, let us take care of this: And if anybody differs in understanding any particular thing, there is no reason that such a difference should breed any division among you, disturb or break the peace which is most precious to be preserved; for though at present ye are not, yet hereafter ye may, no doubt, be instructed in all that is necessary to you.

16. Nevertheless, whereto we have already [note i] attained, let us walk by [note k] the same rule, let us mind the same thing.]

[Paraphrase] 16. But, or In the mean time, though we are advanced some before others, yet let not that hinder our unity or peace; Let us observe our way, that we run not over the lines, and to that end, that we run not one one way, another another, but that all take the same course chalk'd our before us, see note on c. 4. b.

17. Brethren, be followers together of me, and mark them which walk so, as ye have us for an ensample.]

[Paraphrase] 17. All of you together follow my steps, and consider and emulate those that do so, that follow our pattern, our example, that ye may do likewise.

18. (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ:]

[Paraphrase] 18. For many there are now-adaies abroad in the Church, of a most unhappy, unchristian temper, that will not suffer anything for Christ, or venture that that may bring any affliction or suffering upon them (see note on Apoc. 2. b.) and therefore comply with the Jews to avoid persecutions from them,

19. Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)]

[Paraphrase] 19. But shall in fine gain little by it, but be destroyed with the Jews in their approaching ruin, 2 Pet. 2. 1. the Gnostics I mean, who mind nothing but their sensual appetites, boast of all those things which they ought to be ashamed of, their base lusts, &c. and so can never look up toward heaven.

20. For our I conversation is in heaven, from whence also we look for the Savior, the Lord Jesus,]

[Paraphrase] 20. To which yet all Christians belong, and have the right of citizens, though they dwell on this earth, as in a province out of the city: and as those provinces are ruled and defended by some governor sent them out of the city, so do we expect Christ from thence as our prince and Savior (who by his care will in the mean time defend us from all enemies)

21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.]

[Paraphrase] 21. Who shall change this our vilified, persecuted, calamitous state, incident to this our mortal life, and make it conformable to his present glorious state; a work indeed of his omnipotency, of his having all power given unto him in heaven and earth.

Annotations on Chap. III.

[ a] V. 1. Grievous ] What 〈 in non-Latin alphabet 〉 here signifies will be clear enough out of Phavorinus. 〈 in non-Latin alphabet 〉 , saith he, is used by Homer for 〈 in non-Latin alphabet 〉 , and is 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , not to work, or do anything: thence 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , cowardice or idleness, and 〈 in non-Latin alphabet 〉 avoiding of labors, and 〈 in non-Latin alphabet 〉 fear of approaching action: and again of 〈 in non-Latin alphabet 〉 , 'tis 〈 in non-Latin alphabet 〉 , to be held or possessed with an irrational and ca • sless sluggishness, and from thence the word 〈 in non-Latin alphabet 〉 comes, which here we speak of. So then it signifies avoiding of danger or labor, fear of action when 'tis near, an unreasonable and causeless cowardice: and from thence it comes in Homer, saith he, generally or for the most part ( 〈 in non-Latin alphabet 〉 ) to signify 〈 in non-Latin alphabet 〉 fear, cowardice, and so 'tis often used in Sophocles, 〈 in non-Latin alphabet 〉 , saith he, in this sense. And therefore this will be a proper rendering of it, 〈 in non-Latin alphabet 〉 cowardly, and so the Context best bears also; That to write what he is about to write next, viz. those cautions against the dogs, the evil workers, the concision ( 〈 in non-Latin alphabet 〉 take heed of them, thrice in a verse) 〈 in non-Latin alphabet 〉 is not cowardice in the Apostle (that is the notion of 〈 in non-Latin alphabet 〉 ) but yet safe for them, viz. to be so warned and admonished by him.

[ b] V. 2. Concision ] That 〈 in non-Latin alphabet 〉 signifies to cut, or rend asunder, there is no question, but the reason why the word 〈 in non-Latin alphabet 〉 , concision or cutting asunder, is here used for a sort of men called before dogs and evil workers, is the only thing to be considered. That the Jews are called 〈 in non-Latin alphabet 〉 the circumcision, meaning by it those that are circumcised, is clear from many places, Gal. 2. 8, 9. Now the Gnostics, which were not all of them Jews, nor themselves circumcised, did yet comply with, and take upon them to be very zealous Jews, and would constrain all others to be circumcised, Gal. 6. 12. Hence it is that Rev. 2. 9. they are expressed by 〈 in non-Latin alphabet 〉 , they that say they are Jews, but are not; see Note on Rev. 2. e. And hereupon, because these Judaizers that pretend such zeal to the Law, and particularly for Circumcision, do neither perform any part of the Law (but are evil workers here, the synagogue of Satan, Rev. 2. 9.) nor are circumcised themselves ( 〈 in non-Latin alphabet 〉 , Gal. 6. 13.) and all that they do is, as dogs, to tear and rend all they come near, and cut asunder the unity of the Church, (which comes no nearer true Judaism then dogs and Schismatics do to circumcision) therefore by an elegance and sarcasme the Apostle calls them 〈 in non-Latin alphabet 〉 concision, or cutting asunder, they that, instead of circumcising themselves, cut asunder the Church of Christ. So saith Theophylact, 〈 in non-Latin alphabet 〉 , they deavoured to cut asunder the Church of Christ. In opposition to whom follows, 〈 in non-Latin alphabet 〉 , for we are the circumcision: we that are the true Orthodox believers are the true circumcision, the true children of Abraham, that actually perform that to which Circumcision was designed to engage his posterity; and they that pretend thus to be Jews and Christians, but are not, are 〈 in non-Latin alphabet 〉 more truly then 〈 in non-Latin alphabet 〉 , the concision, then the circumcision.

[ C] V. 12. Attained ] What 〈 in non-Latin alphabet 〉 signifies among the Agonistical writers, hath been formerly noted, the receiving the reward that is due to the conqueror; see Note on Rom. 9. l. and 1 Cor. 9 f. and accordingly it is used of him that hath finished his race and course, conquered and gained the prize, although he have not yet received it; and so 'tis here taken, 〈 in non-Latin alphabet 〉 , not that I have finished my course, or that my crown is so immutably and irreversibly yet assigned me (for that he was not yet in heaven, he needed not have said, 'tWas sufficiently known to all) as that I should speak confidently of it: That which is fitter for me to entertain myself with, is, to use all diligence that I miscarry not.

[ d] Ib. Perfect ] The word 〈 in non-Latin alphabet 〉 is an Agonistical word, and signifies likewise the being crowned, or receiving the reward. So in Gregory Nyssen, speaking of the Martyrs, the phrase used is 〈 in non-Latin alphabet 〉 (in the same sense that we had 〈 in non-Latin alphabet 〉 2 Cor. 13. 10.) agreeable to the use of 〈 in non-Latin alphabet 〉 perfect prizes in the Agones. For of their prizes there were some more valuable then others, the meaner, such as the tripodes and Shields and Cups, but the more esteemed, the Crowns, which had nothing of mean profit in them, but only the glory and renown of victory, the crowns being made but of leaves only, as hath been formerly said Now the more illustrious were called 〈 in non-Latin alphabet 〉 the perfect rewards or prizes; and to this, saith Peter Faber, refers that of S. James c. 1. 17. Where 〈 in non-Latin alphabet 〉 is every good dona: ive, parallel to those of the meaner first kind of reward, and 〈 in non-Latin alphabet 〉 , this more illustrious of a crown. And preportionably to this, 〈 in non-Latin alphabet 〉 will be to receive this crown. So Heb. 11. 40. speaking of the Saints of the Old Testament, which, saith he, were afflicted in this life, and received not personally he completion of the promises that were made unto them, but received them by faith then, and we their posterity now really; and tha he there calls 〈 in non-Latin alphabet 〉 , to be perfected, all one with 〈 in non-Latin alphabet 〉 , receiving the promise, ver. 39. for which Oecumenius puts, 〈 in non-Latin alphabet 〉 , to be crowned, and receieve the perfection of good things. So Heb. 2. 10. God was pleased 〈 in non-Latin alphabet 〉 , to crown, or consummate, the captain of our salvation (that hath rescued us out of the sins and hazards of this life) 〈 in non-Latin alphabet 〉 , by sufferings. So Heb. 12. 23. 〈 in non-Latin alphabet 〉 , the just that have received their reward. Thus the Hebrew word 〈 in non-Latin alphabet 〉 signifies both 〈 in non-Latin alphabet 〉 an end, and 〈 in non-Latin alphabet 〉 a reward. In the former sense 'tis Psal. 119. 33. I will keep it 〈 in non-Latin alphabet 〉 (understanding 〈 in non-Latin alphabet 〉 ) in finem, where the Chaldee paraphrast reads, 〈 in non-Latin alphabet 〉 even to the consummation, and v. 112. 〈 in non-Latin alphabet 〉 even to the end. In the second sense it is Psal. 19. 11. in the keeping of them there is 〈 in non-Latin alphabet 〉 reward, the Greek reads 〈 in non-Latin alphabet 〉 , retribution. This is almost S. Chrysostom's note, 〈 in non-Latin alphabet 〉 , end and victory are by the Hebrews expressed by the same word; and thence it is, saith he, that in some Psalms instead of 〈 in non-Latin alphabet 〉 in finem, the inscription is 〈 in non-Latin alphabet 〉 to him that overcomes. Thus Rom. 6. 21. 〈 in non-Latin alphabet 〉 is put for reward, the same with 〈 in non-Latin alphabet 〉 v. 23. and so 1 Pet. 1. 9. 〈 in non-Latin alphabet 〉 , the reward of our faith, and Hib. 68. 〈 in non-Latin alphabet 〉 , reward to be burnt. Of another notion of this word see Heb. 5. c.

[ e] Ib. Follow after ] 〈 in non-Latin alphabet 〉 is the word that expresses the contention 〈 in non-Latin alphabet 〉 in the race, and it signifies to endeavor to get before those that are before us, to labor and stretch, 〈 in non-Latin alphabet 〉 that he may get the prize by being foremost.

[ f] Ib. Am apprehended ] The word 〈 in non-Latin alphabet 〉 here is still in the Agonistical sense, and being now applied to Christ, it signifies most elegantly, that Christ doth, as in a race, contend and strive, and that for no other reward that he hath in his eye, but only the faithful disciple, whom when he converts and brings to repentance, he conceives himself to have attained his reward or crown; and so we are, as it were, the crown that is caught and wore by him, as Ephes. 1. 11. we are said 〈 in non-Latin alphabet 〉 , that is, to be the 〈 in non-Latin alphabet 〉 or portion which he hath for his patrimony, as it were, or as he is said to purchase 〈 in non-Latin alphabet 〉 , a people, Tit. 2. 14. and as the Church, 1. Pet. 2. 9. is said to be 〈 in non-Latin alphabet 〉 , a people purchased, or acquired, by him, Act. 20. 23.

[ g] V. 13. Forgetting those things which are behind ] This phrase of 〈 in non-Latin alphabet 〉 , not looking at that which is behind, or passed, refers likewise to the custom of the racer, who doth not use to stand still, and look behind him, to see either how much of his journey he is passed, or how far the rest are behind him, (for this is the sluggards trick) but sets bodily to his business, to overtake and outrun all that are before, and to get through the remainder of his race, and that is 〈 in non-Latin alphabet 〉 , to stretch himself as vigorously as he can (for so saith Hesychius, 〈 in non-Latin alphabet 〉 ,) to get to the goal first. This hath Horace expressed distinctly in his description of a racer in a chariot, Serm, l. 1. Satyr. 1.

          Ut cùm carceribus missos rapit ungula curria,
         
          Instat equis auriga suos vincentibus, illum
         
          Praeteritum temnens, extremos inter euntem.

The ruler of the chariot presseth to overtake those horses that are before his, but contemns and never looks after him that is behind, and outrun by him.

[ h] V. 14 The mark ] That 〈 in non-Latin alphabet 〉 signifies the goal, hath been said already, Note on 1 Cor. 9. g. and that 〈 in non-Latin alphabet 〉 is the prize, or crown, which either hung over the goal, or was given the conqueror by the Judges: and so the meaning of 〈 in non-Latin alphabet 〉 is, that the racer takes the goal in the way to the crown, first conquers, and then is rewarded, the goal being the conclusion of the race, but the way to the crown.

[ i] V. 16. Attained ] That 〈 in non-Latin alphabet 〉 is an Agonistical word, and signifies to be foremost in the race, see Note on Rom. 9. d. & 2 Cor. 10. b. and so 〈 in non-Latin alphabet 〉 will signify, In as much as we are gotten before other men in the race, have attained some degree of spiritual proficiency.

[ k] Ib. The same rule ] What 〈 in non-Latin alphabet 〉 in the stadia signifies, see Note on 1 Cor. 9. g. and 2 Cor. 10. d. viz. the white line that marked out the path wherein they were to run, and so 〈 in non-Latin alphabet 〉 here is, to go or run by the same line, in that path, never stepping over, or out of it, left they lose all. And thus are they most concerned to do that are before other men, and if they have but this one care are not likely to miscarry by anything else. That which is most contradictory to this in our Christian race, is, dividing into factions & sides, Peace, Unity, and charity being the white within which they are commanded to walk; and therefore it follows that they should 〈 in non-Latin alphabet 〉 mind the same thing, live in unity and amity, run all the same way to the same end, and be 〈 in non-Latin alphabet 〉 v. 17. all fellow-followers of the Apostle.

[ l] V. 20. Conversation ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 citizens is literally citizenship, and denotes a municipium, which is the state and condition of those who dwelling out of the city have yet the jus civitatis Roman, the privileges of the city of Rome belonging to them. Thus saithe Cicero de Legib. l. 2. Omnibus municipibus duas esse patrias, unam naturae, alteram juris, Catonis exemplo, qui Tusculi natus in populi Romani societatem susceptus est, All such have two countries, one of nature, the other of law, after Cato's, example, who being born at Tusculum, was received into the society of the people of Rome. And Tacitus, ibi municipes fiunt, ubi in civitatem recepti. But this so, that these shall differ from those that had their habitation in the city, who alone might be chosen to offices in it. Thus is 〈 in non-Latin alphabet 〉 Act. 22. 28. (by which Hesychius expounds 〈 in non-Latin alphabet 〉 ) the privilege of being a free-man of Rome, belonging to one that lived in Judea, and that bought by the 〈 in non-Latin alphabet 〉 there, but by birth belonging to S. Paul. And thus is the Christian here on earth, 〈 in non-Latin alphabet 〉 , Ephes. 2. 19. a fellow. citizen of the saints, not 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 a stranger or solourner, but a free-man, or municeps of heaven; though while he dwells here, he be in an inferior condition to them who have domicilium in urb, the saints that are in heaven, who alone are capable of reigning with God. See Act. 22. d.

Annotations on Chap. III.

[ a] V. 1. Grievous ] What 〈 in non-Latin alphabet 〉 here signifies will be clear enough out of Phavorinus. 〈 in non-Latin alphabet 〉 , saith he, is used by Homer for 〈 in non-Latin alphabet 〉 , and is 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , not to work, or do anything: thence 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , cowardice or idleness, and 〈 in non-Latin alphabet 〉 avoiding of labors, and 〈 in non-Latin alphabet 〉 fear of approaching action: and again of 〈 in non-Latin alphabet 〉 , 'tis 〈 in non-Latin alphabet 〉 , to be held or possessed with an irrational and ca • sless sluggishness, and from thence the word 〈 in non-Latin alphabet 〉 comes, which here we speak of. So then it signifies avoiding of danger or labor, fear of action when 'tis near, an unreasonable and causeless cowardice: and from thence it comes in Homer, saith he, generally or for the most part ( 〈 in non-Latin alphabet 〉 ) to signify 〈 in non-Latin alphabet 〉 fear, cowardice, and so 'tis often used in Sophocles, 〈 in non-Latin alphabet 〉 , saith he, in this sense. And therefore this will be a proper rendering of it, 〈 in non-Latin alphabet 〉 cowardly, and so the Context best bears also; That to write what he is about to write next, viz. those cautions against the dogs, the evil workers, the concision ( 〈 in non-Latin alphabet 〉 take heed of them, thrice in a verse) 〈 in non-Latin alphabet 〉 is not cowardice in the Apostle (that is the notion of 〈 in non-Latin alphabet 〉 ) but yet safe for them, viz. to be so warned and admonished by him.

[ b] V. 2. Concision ] That 〈 in non-Latin alphabet 〉 signifies to cut, or rend asunder, there is no question, but the reason why the word 〈 in non-Latin alphabet 〉 , concision or cutting asunder, is here used for a sort of men called before dogs and evil workers, is the only thing to be considered. That the Jews are called 〈 in non-Latin alphabet 〉 the circumcision, meaning by it those that are circumcised, is clear from many places, Gal. 2. 8, 9. Now the Gnostics, which were not all of them Jews, nor themselves circumcised, did yet comply with, and take upon them to be very zealous Jews, and would constrain all others to be circumcised, Gal. 6. 12. Hence it is that Rev. 2. 9. they are expressed by 〈 in non-Latin alphabet 〉 , they that say they are Jews, but are not; see Note on Rev. 2. e. And hereupon, because these Judaizers that pretend such zeal to the Law, and particularly for Circumcision, do neither perform any part of the Law (but are evil workers here, the synagogue of Satan, Rev. 2. 9.) nor are circumcised themselves ( 〈 in non-Latin alphabet 〉 , Gal. 6. 13.) and all that they do is, as dogs, to tear and rend all they come near, and cut asunder the unity of the Church, (which comes no nearer true Judaism then dogs and Schismatics do to circumcision) therefore by an elegance and sarcasme the Apostle calls them 〈 in non-Latin alphabet 〉 concision, or cutting asunder, they that, instead of circumcising themselves, cut asunder the Church of Christ. So saith Theophylact, 〈 in non-Latin alphabet 〉 , they deavoured to cut asunder the Church of Christ. In opposition to whom follows, 〈 in non-Latin alphabet 〉 , for we are the circumcision: we that are the true Orthodox believers are the true circumcision, the true children of Abraham, that actually perform that to which Circumcision was designed to engage his posterity; and they that pretend thus to be Jews and Christians, but are not, are 〈 in non-Latin alphabet 〉 more truly then 〈 in non-Latin alphabet 〉 , the concision, then the circumcision.

[ C] V. 12. Attained ] What 〈 in non-Latin alphabet 〉 signifies among the Agonistical writers, hath been formerly noted, the receiving the reward that is due to the conqueror; see Note on Rom. 9. l. and 1 Cor. 9 f. and accordingly it is used of him that hath finished his race and course, conquered and gained the prize, although he have not yet received it; and so 'tis here taken, 〈 in non-Latin alphabet 〉 , not that I have finished my course, or that my crown is so immutably and irreversibly yet assigned me (for that he was not yet in heaven, he needed not have said, 'tWas sufficiently known to all) as that I should speak confidently of it: That which is fitter for me to entertain myself with, is, to use all diligence that I miscarry not.

[ d] Ib. Perfect ] The word 〈 in non-Latin alphabet 〉 is an Agonistical word, and signifies likewise the being crowned, or receiving the reward. So in Gregory Nyssen, speaking of the Martyrs, the phrase used is 〈 in non-Latin alphabet 〉 (in the same sense that we had 〈 in non-Latin alphabet 〉 2 Cor. 13. 10.) agreeable to the use of 〈 in non-Latin alphabet 〉 perfect prizes in the Agones. For of their prizes there were some more valuable then others, the meaner, such as the tripodes and Shields and Cups, but the more esteemed, the Crowns, which had nothing of mean profit in them, but only the glory and renown of victory, the crowns being made but of leaves only, as hath been formerly said Now the more illustrious were called 〈 in non-Latin alphabet 〉 the perfect rewards or prizes; and to this, saith Peter Faber, refers that of S. James c. 1. 17. Where 〈 in non-Latin alphabet 〉 is every good dona: ive, parallel to those of the meaner first kind of reward, and 〈 in non-Latin alphabet 〉 , this more illustrious of a crown. And preportionably to this, 〈 in non-Latin alphabet 〉 will be to receive this crown. So Heb. 11. 40. speaking of the Saints of the Old Testament, which, saith he, were afflicted in this life, and received not personally he completion of the promises that were made unto them, but received them by faith then, and we their posterity now really; and tha he there calls 〈 in non-Latin alphabet 〉 , to be perfected, all one with 〈 in non-Latin alphabet 〉 , receiving the promise, ver. 39. for which Oecumenius puts, 〈 in non-Latin alphabet 〉 , to be crowned, and receieve the perfection of good things. So Heb. 2. 10. God was pleased 〈 in non-Latin alphabet 〉 , to crown, or consummate, the captain of our salvation (that hath rescued us out of the sins and hazards of this life) 〈 in non-Latin alphabet 〉 , by sufferings. So Heb. 12. 23. 〈 in non-Latin alphabet 〉 , the just that have received their reward. Thus the Hebrew word 〈 in non-Latin alphabet 〉 signifies both 〈 in non-Latin alphabet 〉 an end, and 〈 in non-Latin alphabet 〉 a reward. In the former sense 'tis Psal. 119. 33. I will keep it 〈 in non-Latin alphabet 〉 (understanding 〈 in non-Latin alphabet 〉 ) in finem, where the Chaldee paraphrast reads, 〈 in non-Latin alphabet 〉 even to the consummation, and v. 112. 〈 in non-Latin alphabet 〉 even to the end. In the second sense it is Psal. 19. 11. in the keeping of them there is 〈 in non-Latin alphabet 〉 reward, the Greek reads 〈 in non-Latin alphabet 〉 , retribution. This is almost S. Chrysostom's note, 〈 in non-Latin alphabet 〉 , end and victory are by the Hebrews expressed by the same word; and thence it is, saith he, that in some Psalms instead of 〈 in non-Latin alphabet 〉 in finem, the inscription is 〈 in non-Latin alphabet 〉 to him that overcomes. Thus Rom. 6. 21. 〈 in non-Latin alphabet 〉 is put for reward, the same with 〈 in non-Latin alphabet 〉 v. 23. and so 1 Pet. 1. 9. 〈 in non-Latin alphabet 〉 , the reward of our faith, and Hib. 68. 〈 in non-Latin alphabet 〉 , reward to be burnt. Of another notion of this word see Heb. 5. c.

[ e] Ib. Follow after ] 〈 in non-Latin alphabet 〉 is the word that expresses the contention 〈 in non-Latin alphabet 〉 in the race, and it signifies to endeavor to get before those that are before us, to labor and stretch, 〈 in non-Latin alphabet 〉 that he may get the prize by being foremost.

[ f] Ib. Am apprehended ] The word 〈 in non-Latin alphabet 〉 here is still in the Agonistical sense, and being now applied to Christ, it signifies most elegantly, that Christ doth, as in a race, contend and strive, and that for no other reward that he hath in his eye, but only the faithful disciple, whom when he converts and brings to repentance, he conceives himself to have attained his reward or crown; and so we are, as it were, the crown that is caught and wore by him, as Ephes. 1. 11. we are said 〈 in non-Latin alphabet 〉 , that is, to be the 〈 in non-Latin alphabet 〉 or portion which he hath for his patrimony, as it were, or as he is said to purchase 〈 in non-Latin alphabet 〉 , a people, Tit. 2. 14. and as the Church, 1. Pet. 2. 9. is said to be 〈 in non-Latin alphabet 〉 , a people purchased, or acquired, by him, Act. 20. 23.

[ g] V. 13. Forgetting those things which are behind ] This phrase of 〈 in non-Latin alphabet 〉 , not looking at that which is behind, or passed, refers likewise to the custom of the racer, who doth not use to stand still, and look behind him, to see either how much of his journey he is passed, or how far the rest are behind him, (for this is the sluggards trick) but sets bodily to his business, to overtake and outrun all that are before, and to get through the remainder of his race, and that is 〈 in non-Latin alphabet 〉 , to stretch himself as vigorously as he can (for so saith Hesychius, 〈 in non-Latin alphabet 〉 ,) to get to the goal first. This hath Horace expressed distinctly in his description of a racer in a chariot, Serm, l. 1. Satyr. 1.

         Ut cùm carceribus missos rapit ungula curria,
        
         Instat equis auriga suos vincentibus, illum
        
         Praeteritum temnens, extremos inter euntem.

The ruler of the chariot presseth to overtake those horses that are before his, but contemns and never looks after him that is behind, and outrun by him.

[ h] V. 14 The mark ] That 〈 in non-Latin alphabet 〉 signifies the goal, hath been said already, Note on 1 Cor. 9. g. and that 〈 in non-Latin alphabet 〉 is the prize, or crown, which either hung over the goal, or was given the conqueror by the Judges: and so the meaning of 〈 in non-Latin alphabet 〉 is, that the racer takes the goal in the way to the crown, first conquers, and then is rewarded, the goal being the conclusion of the race, but the way to the crown.

[ i] V. 16. Attained ] That 〈 in non-Latin alphabet 〉 is an Agonistical word, and signifies to be foremost in the race, see Note on Rom. 9. d. & 2 Cor. 10. b. and so 〈 in non-Latin alphabet 〉 will signify, In as much as we are gotten before other men in the race, have attained some degree of spiritual proficiency.

[ k] Ib. The same rule ] What 〈 in non-Latin alphabet 〉 in the stadia signifies, see Note on 1 Cor. 9. g. and 2 Cor. 10. d. viz. the white line that marked out the path wherein they were to run, and so 〈 in non-Latin alphabet 〉 here is, to go or run by the same line, in that path, never stepping over, or out of it, left they lose all. And thus are they most concerned to do that are before other men, and if they have but this one care are not likely to miscarry by anything else. That which is most contradictory to this in our Christian race, is, dividing into factions & sides, Peace, Unity, and charity being the white within which they are commanded to walk; and therefore it follows that they should 〈 in non-Latin alphabet 〉 mind the same thing, live in unity and amity, run all the same way to the same end, and be 〈 in non-Latin alphabet 〉 v. 17. all fellow-followers of the Apostle.

[ l] V. 20. Conversation ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 citizens is literally citizenship, and denotes a municipium, which is the state and condition of those who dwelling out of the city have yet the jus civitatis Roman, the privileges of the city of Rome belonging to them. Thus saithe Cicero de Legib. l. 2. Omnibus municipibus duas esse patrias, unam naturae, alteram juris, Catonis exemplo, qui Tusculi natus in populi Romani societatem susceptus est, All such have two countries, one of nature, the other of law, after Cato's, example, who being born at Tusculum, was received into the society of the people of Rome. And Tacitus, ibi municipes fiunt, ubi in civitatem recepti. But this so, that these shall differ from those that had their habitation in the city, who alone might be chosen to offices in it. Thus is 〈 in non-Latin alphabet 〉 Act. 22. 28. (by which Hesychius expounds 〈 in non-Latin alphabet 〉 ) the privilege of being a free-man of Rome, belonging to one that lived in Judea, and that bought by the 〈 in non-Latin alphabet 〉 there, but by birth belonging to S. Paul. And thus is the Christian here on earth, 〈 in non-Latin alphabet 〉 , Ephes. 2. 19. a fellow. citizen of the saints, not 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 a stranger or solourner, but a free-man, or municeps of heaven; though while he dwells here, he be in an inferior condition to them who have domicilium in urb, the saints that are in heaven, who alone are capable of reigning with God. See Act. 22. d.

CHAP. IV.

1. THerefore, my brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.]

[Paraphrase] 1. Wherefore, my beloved Erethren, so passionately affected by me, whose good is matter of all joy and felicity to me, according to these former directions of peace, chap. 3. 15. continue steadfast in the faith, I beseech you.

2. I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.]

[Paraphrase] 2. And particularly I beseech Euodias and Syntyches to preserve peace, and not to be contentious and unquiet.

3. And I entreat thee also, true yoke-fellow, help those women which labored with me in the Gospel, with Clement also, and with other my fellow-laborers, whose names are in the [note a] book of life]

[Paraphrase] 3. Yes I earnestly beseech thee, Epaphroditus, Bishop of Philippi, (bearer of this Epistle) and so my fellow-laborer in the Gospel, which hast shown thyself to be sincerely What thou oughtest to be, take care of and relieve those women which for their zeal in the Gospel have suffered persecutions (see note on. 1. Thes. 2. b.) with me, or in the same manner as I have done, and so likewise Clemens, and all that have undertaken the same task with me in preaching the Gospel to the Gentiles, those pious good men, faithful servants of Christ.

4. Rejoice in the Lord always, and again I say rejoice.]

[Paraphrase] 4. Whatever afflictions befall you in your service of Christ, they are matter of continual rejoicing to you, and not any way of grief.

5. Let your moderation be known unto all men: The Lord is at hand.]

[Paraphrase] 5. And therefore let your patient enduring of them (see note on 2 Cor. 10. a.) be discernible to all; and to this you may receive encouragement, by considering that ye are not likely to expect long: I he famous coming of Christ in judgment visibly to punish his crucifiers, and to shorten the power of the persecutors, and rescue all faithful patient sufferers out of their hands all the world over, in Greece as well as Judea, is now near approaching: see Heb. 10. 37.

6. Be careful for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known unto God.]

[Paraphrase] 6. And for this your rescue, it will not at all be useful, that ye be solicitous or anxious how to deliver yourselves; do but recommend your estate to God in prayer ardently and importunately, rendering him your acknowledgements for all the mercies received from him, (even for your present afflictions, with Job, see v. 4.) and that is all that belongs to you.

7. And the [note b] peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.]

[Paraphrase] 7. And this Christian unity and peaceble-mindedness bequeathed to all by Christ (and so recommended to you c. 3. 1. &c. and c. 3. 15. &c. and here v. 3.) which is to be preferred before all deep (especially pretended) knowledge, shall be an excellent armature to keep you from all heretical practices and doctrines.

8. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; If there be any virtue, if there be any praise, think on these things.]

[Paraphrase] 8. And to conclude, I conjure you, as you have any care of what is virtuous or commendable, that ye so far remember and consider what I have now said to you, that ye adhere to the truth of doctrine, & in your practice do nothing but what is agreeable to gravity and sobriety, to exact justice, and purity or chastity, and farther superadd that care of abounding in all Christian virtue, that whatsoever is most desirable and amiable in the eyes of men, whatsoever most venerably thought and spoken of, that ye will propose to yourselves as the pitch to be aspired unto by you.

9. Those things which ye have both learned and received, and heard and seen in me, do: and the God of peace shall be with you.]

[Paraphrase] 9. What both by my doctrine and practice hath been instilled into you, see ye be careful to perform; meaning by my doctrine, 1. what I taught in the first preaching the Gospel to you, 2. what I have farther revealed in the confirming you, and 3. what in familiar discourses I have let fall to you. And if thus ye do, that God which is such a lover of peace and amity, will abide with you and direct and prosper you in all things.

10. But I rejoiced in the Lord greatly that now at the last your care of me [note c] flourished again, wherein ye were also careful, but ye lacked [note d] opportunity.]

[Paraphrase] 10. It was matter of great Christian joy to me, and than sgiving to God, that now after some decay ye have revived you liberality toward me, wherein I suppose formerly ye failed not, but only wanted ability of showing it.

11. Not that I speak in respect of want: for I have learned in what state soever I am therewith to be content.]

[Paraphrase] 11. Which I say, not in respect of any eminent want that I was in at the coming of Epaphroditus (see note on Mar. 12. b.) for Christianity hath taught me (and I thank God I am able to do it) to be very well satisfied with my condition, whatever it is.

12. I know both how to be ahased, and I know how to abound: everywhere, and in all things I am instucted both to be full, and to be hungry, both to abound, and to suffer need.]

[Paraphrase] 12. Nay, I can contentedly bear a yet lower condition then that which hitherto I have been in: And yet the abundance which now I have by your libarality, I can make use of to the glory of God. It is a special part of that learning with which Christianity hath imbued me, to be unconcerned in these outward things of plenty and want, and that too, whatsoever the circumstances are, at what time soever, and in what for: of adversity soever I am exercised.

13. I can do all things through Christ which strengtheneth me.]

[Paraphrase] 13. 'It is the great mercy of Christ which hath thus enabled me; but thanks be to him, I am able to do all this (see 1 Cor. 13. Note i.) without much difficulty.

14. Notwithstanding ye have well done that ye did communicate with my affliction.]

[Paraphrase] 14. Yet doth not this at all lessen your kindness or charity in sending me that supply by Epaphroditus, when I was in some straights.

15. Now ye Philippians know also that in the beginning of the Gospel, when I departed from Macedonia, no Church communicated with me, as concerning giving and receiving. but ye only.]

[Paraphrase] 15. And indeed this was no new thing in you, for at my first preaching the Gospel among you, when, after I had made an end, I was departing out of your region, you continued so mindful of me, as to send me contributions, and having received of me spiritual things, communicated their carnal things, which no other Church but you had then done.

16. For even in Thessalonica ye sent once and again to my necessity.]

[Paraphrase] 16. For first while I was at Thessalonica, another eminent Christian city of Macedonia, and since I came thence, more then once, you made a collection and sent it to me.

17. Not because I desire a gift: but I desire fruit that may abound to your account.]

[Paraphrase] 17. And that I thus commend you, v. 14. it is not by that means to draw anymore from you, that I may have the more, but to give you occasion of exercising your liberality, the more acts of which there are, the richer shall your reward be which it will bring you in from God.

18. But I have all, and abound, I am full, having received of Epaphroditus the things which were sent from you, [note e] an odour of a sweet smell, a sacrifice acceptable, well pleasing to God.]

[Paraphrase] 18. What you sent by Epaphroditus I received, and here sign my acquittance for it, (see note on Mar. 14. d.) and thereby I have all abundance and plenty, having received your alms and charity, which under the Gospel is the prime kind of offering, which God accepts and receives, and which supplies the place both of incense and of sacrifice.

19. But my God shall supply all your need according to his riches in glory, by Christ Jesus.]

[Paraphrase] 19. And you will have no reason to repent of your liberality, for God, that looks on it as given to him, is both able and willing to supply this and all other your wants (through Christ Jesus, by whom he dispenses all his gifts to you) to make you the richer by having been so charitable, and to pour out all his other graces on you.

20. Now unto God and our father be glory forever and ever. Amen.]

[Paraphrase] 20. Now to him who, as he is our God, so is he our Father also, be all glory ascribed forever and ever. Amen.

21. Salute every saint in Christ Jesus: the brethren which are with me greet you.

[Paraphrase] 21. My love I present to every Christian among you. All the believers that are constantly with me, Titus, Linus, Clemens, &c. salute you.

22. All the saints salute you, chiefly they that are of Caesar's household.]

[Paraphrase] 22. Nay all the Christians in Rome, but especially they that belong to the Emperor's family, the servants of his court, salute you.

23. The grace of our Lord Jesus Christ be with you all. Amen.

It was written to the Philippians from Rome by Epaphroditus.

Annotations on Chap. IV.

[ a] V. 3. Book of life ] The Book of life refers to the custom of well-ordered cities, which kept registers containing all the names of the citizens out of which as Apostates and fugitives and infamous persons were rased (and agreeably there is mention of blotting out of names out of God's book, Rev. 3. 5.) so they that did continue obedient, orderly citizens, their names were still continued in. Accordingly life signifying spiritual life here, (the state of grace and favor of God, the inchoation of that future eternal life) the Book of this life is the register of all sincere Christians, (as the book of the living in the Psalmist is the number of men that live in this world) from which they are ex • unged that cease to continue such. (This is expressed in another like phrase Rev. 3. 12. I will write on him the name of the city of my God, and new Jerusalem. ) And as this was ordinary in cities, so was it everywhere in armies, into which whosoever entered, he had his name • aken, and put into the muster-role. And thus the life of every Christian, but especially of those that labor in the word and doctrine, being a warfare, the phrase is ordinarily used, in all authors, of all Christians. Thus in Cyril's 〈 in non-Latin alphabet 〉 . p. 1. speaking to those that were baptized, 〈 in non-Latin alphabet 〉 . Where the writing of their names, and, which is all one, the calling to the militia, are used to set down the state of a Christian; as also those other expressions of the lamps, for fetching of the bridegroom, and desire of the heavenly citizenship, the good purpose, and the consequent hope. And as of all Christians, so in a more eminent manner of the Apostles and their fellow-laborers here 'tis affirmed, that their names were written in the book of life, 〈 in non-Latin alphabet 〉 , in the knowledge and judgment of God, saith Theophylact, (or else, 〈 in non-Latin alphabet 〉 , that from thence God had already adjudged life to them, as when it is said, he that believeth not is condemned already, and so inscribed in the book of death, ) either as actual soldiers in the Christian camp or Church (as the Apostles called themselves) or as those that had right to that superior heavenly citizenship, to which all laborers had title, and consequently all these 〈 in non-Latin alphabet 〉 or fellow-laborers of S. Paul. Which at that present was perfectly true of them, though afterward Demas one of them, Col. 4. 14. Philemon 24. forsook the employment 2. Tim. 4. 10. And as of cities and armies, so in families the phrase and custom is used, to which that of Ulysses in Homer refers,

— 〈 in non-Latin alphabet 〉 ,

His name was in Jupiter's court,

that is, he was born of a Goddess; see Note on Rev. 3. b.

[ b] V. 7. Peace of God ] That by peace is meant the study of preserving peace among men, appears Gal. 5. 22. where 〈 in non-Latin alphabet 〉 peace is set among the fruits of the Spirit, where consequently it must not be that good of peace, which is a felicity but no virtue, (no effect or fruit of God's sanctifying Spirit) but the peaceable-mindedness, desire and pursuit of peace, called in other places 〈 in non-Latin alphabet 〉 , pursuing peace, and 〈 in non-Latin alphabet 〉 having peace, Rom. 13. 18. Accordingly the peace of God, Col. 3. 15. is (not God's peace or reconciliation toward us, but) that peaceableness which God hath commanded and bequeathed to us. And accordingly there it follows 〈 in non-Latin alphabet 〉 , to which ye are called, which determines it to be a duty of ours. And then 'tis not improbable, but this may be the notion of 〈 in non-Latin alphabet 〉 , the peace of God, or, as the Kings MS. reads, 〈 in non-Latin alphabet 〉 of Christ, in this place also. That the Apostie is exhorting them to peace and unity, is apparent ch. 3. where the dogs that rend, the evil workers that defile, the concision, that (under pretence of kindness to the Mosaical Law) cut and tear all to pieces, and are to be looked to, and avoided is that Church, are certainly the Gnostic heretics v. 2. Against these he sets himself in the remainder of that chapter, and concludes ver. 15. As many therefore as are perfect, let us be of this mind, and 〈 in non-Latin alphabet 〉 , if in anything ye be otherwise minded, that is, if in any particular there be any difference of opinion in any among you, God shall reveal even this unto you: that is, there is no reason that such a difference should breed any division, destroy that unity and peace which is to be preserved among you; for, though at present ye do not, yet upon your prayers to God, and applying yourselves to use of this means, no doubt ye shall receive instructions from him by the Apostles, &c. in all that is necessary for you: 〈 in non-Latin alphabet 〉 , &c. v. 16. But, or, In the mean, as far as we are advanced, some before other, let not that hinder our unity and peace, let us (all, both those that are foremost, and that are not so forward) walk by the same rule, and mind the same thing: All for peace and unity still, and so on to the end, in advise to adhere to those that continue in the doctrine he had taught them, and avoid all heretics. And then begins this chapter. Wherefore my brethren, &c. so stand in the Lord, that is, according to these former directions, stand, in opposition to apostatizing, or falling off, and so stand, preserve this peace, all this while exhorted to, and v. 2. I beseech, or exhort, Euodias and Syntyches 〈 in non-Latin alphabet 〉 , to mind the same thing in the Lord, that is, to preserve this peace of God, to live in the unity of the Gospel. And then the exhortation, v. 4, 5, 6. belonging to that great Christian duty of constancy, and rejoicing in prayer to God, instead of solicitude (here, as Mat. 10. 19. seasonably forbidden) in respect of the present pressures, ( • nd all this enforced with the mention of the near approach of Christ's coming to destroy the persecutors, and rescue the faithful) is directly designed to fortify them against the Gnostic compliances, and so is not aliene from this matter. After all which follows this of 〈 in non-Latin alphabet 〉 , that if they take this course prescribed, this peace of God by Christ commanded, (and to which the Apostle had all this while so solicitously exhorted them) would guard and fortify their hearts (the principles of action and practice) and ( 〈 in non-Latin alphabet 〉 ) their understandings, which were the parts subject to errors, in Christ Jesus, preserve them in the right way against all the errors and temptations of those times. The only remaining difficulty is, what is meant by this Epither, added to the peace of God, 〈 in non-Latin alphabet 〉 , that surpasseth all understanding; which will also be intelligible by what hath been premised. For as they that did 〈 in non-Latin alphabet 〉 , c. 2. 15. that is, differed somewhat in opinion from others, were obliged v. 16. not to disturb the peace of the Church for that, but to expect till God should far her reveal or instruct them, (which concludes, that Peace was more excellent and valuable then that exact knowledge or understanding of all things, which might be revealed, and much more than the pretended knowledge and understanding of the Gnostics ) so it is most fitly here said, that this love and care of preserving that peace, prescribed by God and Christ, is to be preferred before any understanding that either some were thought to want, or others to abound in. As for the ordinary notion which is had of this phrase, for quiet and serenity of mind, as a special mercy of God, though that may be thought agreeable enough to the not caring, &c. v. 6. yet first, it will be hard to find any place where that is the notion of the peace of God (though of peace and rest it is.) As for that of my peace John. 14. 27. see that place. And then secondly, though the no-solicitude do here come as an attendant on the precedent rejoicing in affictions (and 〈◊〉 . a seasonable means to keep from breaking the unity of the Church, and joining with the heretical Gnostics ) yet 'tis not necessary that this concluding form, The peace of God, &c. should be restrained to this last particular of nosolicitude, which came in but incidentally, but may rather be applied to the grand matter of the Epistle, that of preserving of peace in the Church.

[ c] V. 10. Flourish • d again ] That 〈 in non-Latin alphabet 〉 which signifies to reflourish, or revive, may be here used Actively to make revive, or flourish again, may appear first by Analogy with other words of the same nature: so 〈 in non-Latin alphabet 〉 to triumph, is used in the sense of the conjugation Hiphil to make triumph, 2 Cor. 2. 14. So 〈 in non-Latin alphabet 〉 to arise, is Mat. 5. 45. to make arise; see more Note on Mar. 14. f. And thus is this word clearly used Ezech. 17. 24. 〈 in non-Latin alphabet 〉 I make the dry tree to flourish. And so S. Chrysostom seems to understand, and use the word in this place, 〈 in non-Latin alphabet 〉 , For it is no small thing to make things that are withered grow green, and flourish again.

[ d] Ib. Lacked opportunity ] That 〈 in non-Latin alphabet 〉 here signifies, as we have rendered it, not wanted opportunity, but ability, is the express affirmation of S. Chrysostom, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , Ye had not in your hands, or power, neither were you in plenty. For that is the meaning of this word. And this, saith he and Theophylact, 〈 in non-Latin alphabet 〉 , taken from common use of speech, as when we say, 〈 in non-Latin alphabet 〉 , some straits have come on me, it is now an ill season with me. So Gal. 6. 10. 〈 in non-Latin alphabet 〉 , not, as we have opportunity, but, as we have ability, (all one with 〈 in non-Latin alphabet 〉 Luk. 11. 41.) For indeed that is an opportunity, when the wants of others and our plenty meet together. Of this use of these words we have frequent example among Authors. So for the simple 〈 in non-Latin alphabet 〉 Naziazen 〈 in non-Latin alphabet 〉 , Ti 〈 in non-Latin alphabet 〉 ; Why do we not help our common nature, that is, other men, having ability? (for if we have not ability, the opportunity of another's want lays no obligation upon us.) And accordingly it follwes there, 〈 in non-Latin alphabet 〉 , God forbid I should have wealth and they want; Where 〈 in non-Latin alphabet 〉 to have wealth is all one with 〈 in non-Latin alphabet 〉 , precedent. So Plutarch in the Apophthegmes of Kings, mentions it as a speech of Philip, (on occasion of being told that he could not encamp in such a place, where he desired, because there was no food for the cattle) 〈 in non-Latin alphabet 〉 ; What a life is ours, if we must live according to the provision of the asses? ad id quod commodum est asinis, saith Is. Casaubon. So in Xenophon, 〈 in non-Latin alphabet 〉 to be filled above plenty. So those that are well provided for he calls 〈 in non-Latin alphabet 〉 . So Pindar in Olymp. 〈 in non-Latin alphabet 〉 , Riches embroidered or sprinkled, variegated with virtues, give ability of many things. So in Polybius l. 10. speaking of the King of Persia his court at Ecbatana, it demonstrates, saith he, by the costliness of it, 〈 in non-Latin alphabet 〉 , the great plenty of them that first built it, and lib. 1. 〈 in non-Latin alphabet 〉 , according to their substance, or abilities. And then if 〈 in non-Latin alphabet 〉 fignifie ability, or sufficience, 〈 in non-Latin alphabet 〉 must needs be want of ability; and so the Syriac renders here, you were not sufficient. See Andr. Downes on Saint Chrysostom on Gal. 6. p. 760. and on this place, where he confirms this notion of the word by authorities.

[ e] V. 18. An odour of a sweet smell ] There were two Altars in the Temple of the Jews, 〈 in non-Latin alphabet 〉 the altar of incense, within the Temple, and 〈 in non-Latin alphabet 〉 the altar of sacrifice, without in the court. On these two were offered all things that were offered to God; and, under these two heads, of Incense and burnt-offering, are alms deeds or works of charity here set down, as being the prime things now under the Gospel, to obtain God's favor and acceptation.

Annotations on Chap. IV.

[ a] V. 3. Book of life ] The Book of life refers to the custom of well-ordered cities, which kept registers containing all the names of the citizens out of which as Apostates and fugitives and infamous persons were rased (and agreeably there is mention of blotting out of names out of God's book, Rev. 3. 5.) so they that did continue obedient, orderly citizens, their names were still continued in. Accordingly life signifying spiritual life here, (the state of grace and favor of God, the inchoation of that future eternal life) the Book of this life is the register of all sincere Christians, (as the book of the living in the Psalmist is the number of men that live in this world) from which they are ex • unged that cease to continue such. (This is expressed in another like phrase Rev. 3. 12. I will write on him the name of the city of my God, and new Jerusalem. ) And as this was ordinary in cities, so was it everywhere in armies, into which whosoever entered, he had his name • aken, and put into the muster-role. And thus the life of every Christian, but especially of those that labor in the word and doctrine, being a warfare, the phrase is ordinarily used, in all authors, of all Christians. Thus in Cyril's 〈 in non-Latin alphabet 〉 . p. 1. speaking to those that were baptized, 〈 in non-Latin alphabet 〉 . Where the writing of their names, and, which is all one, the calling to the militia, are used to set down the state of a Christian; as also those other expressions of the lamps, for fetching of the bridegroom, and desire of the heavenly citizenship, the good purpose, and the consequent hope. And as of all Christians, so in a more eminent manner of the Apostles and their fellow-laborers here 'tis affirmed, that their names were written in the book of life, 〈 in non-Latin alphabet 〉 , in the knowledge and judgment of God, saith Theophylact, (or else, 〈 in non-Latin alphabet 〉 , that from thence God had already adjudged life to them, as when it is said, he that believeth not is condemned already, and so inscribed in the book of death, ) either as actual soldiers in the Christian camp or Church (as the Apostles called themselves) or as those that had right to that superior heavenly citizenship, to which all laborers had title, and consequently all these 〈 in non-Latin alphabet 〉 or fellow-laborers of S. Paul. Which at that present was perfectly true of them, though afterward Demas one of them, Col. 4. 14. Philemon 24. forsook the employment 2. Tim. 4. 10. And as of cities and armies, so in families the phrase and custom is used, to which that of Ulysses in Homer refers,

— 〈 in non-Latin alphabet 〉 ,

His name was in Jupiter's court,

that is, he was born of a Goddess; see Note on Rev. 3. b.

[ b] V. 7. Peace of God ] That by peace is meant the study of preserving peace among men, appears Gal. 5. 22. where 〈 in non-Latin alphabet 〉 peace is set among the fruits of the Spirit, where consequently it must not be that good of peace, which is a felicity but no virtue, (no effect or fruit of God's sanctifying Spirit) but the peaceable-mindedness, desire and pursuit of peace, called in other places 〈 in non-Latin alphabet 〉 , pursuing peace, and 〈 in non-Latin alphabet 〉 having peace, Rom. 13. 18. Accordingly the peace of God, Col. 3. 15. is (not God's peace or reconciliation toward us, but) that peaceableness which God hath commanded and bequeathed to us. And accordingly there it follows 〈 in non-Latin alphabet 〉 , to which ye are called, which determines it to be a duty of ours. And then 'tis not improbable, but this may be the notion of 〈 in non-Latin alphabet 〉 , the peace of God, or, as the Kings MS. reads, 〈 in non-Latin alphabet 〉 of Christ, in this place also. That the Apostie is exhorting them to peace and unity, is apparent ch. 3. where the dogs that rend, the evil workers that defile, the concision, that (under pretence of kindness to the Mosaical Law) cut and tear all to pieces, and are to be looked to, and avoided is that Church, are certainly the Gnostic heretics v. 2. Against these he sets himself in the remainder of that chapter, and concludes ver. 15. As many therefore as are perfect, let us be of this mind, and 〈 in non-Latin alphabet 〉 , if in anything ye be otherwise minded, that is, if in any particular there be any difference of opinion in any among you, God shall reveal even this unto you: that is, there is no reason that such a difference should breed any division, destroy that unity and peace which is to be preserved among you; for, though at present ye do not, yet upon your prayers to God, and applying yourselves to use of this means, no doubt ye shall receive instructions from him by the Apostles, &c. in all that is necessary for you: 〈 in non-Latin alphabet 〉 , &c. v. 16. But, or, In the mean, as far as we are advanced, some before other, let not that hinder our unity and peace, let us (all, both those that are foremost, and that are not so forward) walk by the same rule, and mind the same thing: All for peace and unity still, and so on to the end, in advise to adhere to those that continue in the doctrine he had taught them, and avoid all heretics. And then begins this chapter. Wherefore my brethren, &c. so stand in the Lord, that is, according to these former directions, stand, in opposition to apostatizing, or falling off, and so stand, preserve this peace, all this while exhorted to, and v. 2. I beseech, or exhort, Euodias and Syntyches 〈 in non-Latin alphabet 〉 , to mind the same thing in the Lord, that is, to preserve this peace of God, to live in the unity of the Gospel. And then the exhortation, v. 4, 5, 6. belonging to that great Christian duty of constancy, and rejoicing in prayer to God, instead of solicitude (here, as Mat. 10. 19. seasonably forbidden) in respect of the present pressures, ( • nd all this enforced with the mention of the near approach of Christ's coming to destroy the persecutors, and rescue the faithful) is directly designed to fortify them against the Gnostic compliances, and so is not aliene from this matter. After all which follows this of 〈 in non-Latin alphabet 〉 , that if they take this course prescribed, this peace of God by Christ commanded, (and to which the Apostle had all this while so solicitously exhorted them) would guard and fortify their hearts (the principles of action and practice) and ( 〈 in non-Latin alphabet 〉 ) their understandings, which were the parts subject to errors, in Christ Jesus, preserve them in the right way against all the errors and temptations of those times. The only remaining difficulty is, what is meant by this Epither, added to the peace of God, 〈 in non-Latin alphabet 〉 , that surpasseth all understanding; which will also be intelligible by what hath been premised. For as they that did 〈 in non-Latin alphabet 〉 , c. 2. 15. that is, differed somewhat in opinion from others, were obliged v. 16. not to disturb the peace of the Church for that, but to expect till God should far her reveal or instruct them, (which concludes, that Peace was more excellent and valuable then that exact knowledge or understanding of all things, which might be revealed, and much more than the pretended knowledge and understanding of the Gnostics ) so it is most fitly here said, that this love and care of preserving that peace, prescribed by God and Christ, is to be preferred before any understanding that either some were thought to want, or others to abound in. As for the ordinary notion which is had of this phrase, for quiet and serenity of mind, as a special mercy of God, though that may be thought agreeable enough to the not caring, &c. v. 6. yet first, it will be hard to find any place where that is the notion of the peace of God (though of peace and rest it is.) As for that of my peace John. 14. 27. see that place. And then secondly, though the no-solicitude do here come as an attendant on the precedent rejoicing in affictions (and 〈◊〉 . a seasonable means to keep from breaking the unity of the Church, and joining with the heretical Gnostics ) yet 'tis not necessary that this concluding form, The peace of God, &c. should be restrained to this last particular of nosolicitude, which came in but incidentally, but may rather be applied to the grand matter of the Epistle, that of preserving of peace in the Church.

[ c] V. 10. Flourish • d again ] That 〈 in non-Latin alphabet 〉 which signifies to reflourish, or revive, may be here used Actively to make revive, or flourish again, may appear first by Analogy with other words of the same nature: so 〈 in non-Latin alphabet 〉 to triumph, is used in the sense of the conjugation Hiphil to make triumph, 2 Cor. 2. 14. So 〈 in non-Latin alphabet 〉 to arise, is Mat. 5. 45. to make arise; see more Note on Mar. 14. f. And thus is this word clearly used Ezech. 17. 24. 〈 in non-Latin alphabet 〉 I make the dry tree to flourish. And so S. Chrysostom seems to understand, and use the word in this place, 〈 in non-Latin alphabet 〉 , For it is no small thing to make things that are withered grow green, and flourish again.

[ d] Ib. Lacked opportunity ] That 〈 in non-Latin alphabet 〉 here signifies, as we have rendered it, not wanted opportunity, but ability, is the express affirmation of S. Chrysostom, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , Ye had not in your hands, or power, neither were you in plenty. For that is the meaning of this word. And this, saith he and Theophylact, 〈 in non-Latin alphabet 〉 , taken from common use of speech, as when we say, 〈 in non-Latin alphabet 〉 , some straits have come on me, it is now an ill season with me. So Gal. 6. 10. 〈 in non-Latin alphabet 〉 , not, as we have opportunity, but, as we have ability, (all one with 〈 in non-Latin alphabet 〉 Luk. 11. 41.) For indeed that is an opportunity, when the wants of others and our plenty meet together. Of this use of these words we have frequent example among Authors. So for the simple 〈 in non-Latin alphabet 〉 Naziazen 〈 in non-Latin alphabet 〉 , Ti 〈 in non-Latin alphabet 〉 ; Why do we not help our common nature, that is, other men, having ability? (for if we have not ability, the opportunity of another's want lays no obligation upon us.) And accordingly it follwes there, 〈 in non-Latin alphabet 〉 , God forbid I should have wealth and they want; Where 〈 in non-Latin alphabet 〉 to have wealth is all one with 〈 in non-Latin alphabet 〉 , precedent. So Plutarch in the Apophthegmes of Kings, mentions it as a speech of Philip, (on occasion of being told that he could not encamp in such a place, where he desired, because there was no food for the cattle) 〈 in non-Latin alphabet 〉 ; What a life is ours, if we must live according to the provision of the asses? ad id quod commodum est asinis, saith Is. Casaubon. So in Xenophon, 〈 in non-Latin alphabet 〉 to be filled above plenty. So those that are well provided for he calls 〈 in non-Latin alphabet 〉 . So Pindar in Olymp. 〈 in non-Latin alphabet 〉 , Riches embroidered or sprinkled, variegated with virtues, give ability of many things. So in Polybius l. 10. speaking of the King of Persia his court at Ecbatana, it demonstrates, saith he, by the costliness of it, 〈 in non-Latin alphabet 〉 , the great plenty of them that first built it, and lib. 1. 〈 in non-Latin alphabet 〉 , according to their substance, or abilities. And then if 〈 in non-Latin alphabet 〉 fignifie ability, or sufficience, 〈 in non-Latin alphabet 〉 must needs be want of ability; and so the Syriac renders here, you were not sufficient. See Andr. Downes on Saint Chrysostom on Gal. 6. p. 760. and on this place, where he confirms this notion of the word by authorities.

[ e] V. 18. An odour of a sweet smell ] There were two Altars in the Temple of the Jews, 〈 in non-Latin alphabet 〉 the altar of incense, within the Temple, and 〈 in non-Latin alphabet 〉 the altar of sacrifice, without in the court. On these two were offered all things that were offered to God; and, under these two heads, of Incense and burnt-offering, are alms deeds or works of charity here set down, as being the prime things now under the Gospel, to obtain God's favor and acceptation.

THE EPISTLE OF PAUL THE APOSTLE TO THE [note a] COLOSSIANS.

[ a] COlossae was a city in Phrygia, not far from Laodicea and Hierapolis, in the Lydian or Proconsular Asia. To these S. Paul had not personally preached the Gospel, nor so much as been among them c. 2. 1. but had sent Epaphras his disciple to them, and he had converted them to the Faith, c. 1. 7. This Epaphras was at the writing of this Epistle (from Rome, about the year of Christ 59.) a fellow-prisoner of S. Paul there, Philem. 23. And by him (as an eye-witness and principal actor in it) S. Paul being advertised of the reception of Christianity among them, and the agreeableness of their actions to their faith, sends them this Epistle of consolation, to strengthen and confirm them: and the tenure and subject (and ofttimes the expressions) of it, is much what the same as that to the Ephesians had been, and we may thence conclude it to have been written near upon the same time with that.

CHAP. I.

1. P AUL an Apostle of Jesus Christ, by the will of God, and Timothy our brother.

2. To the faints and faithful brethren in Christ which are at Colossae: Grace be unto you, and peace from God our father, and from the Lord Jesus Christ.

3. We give thanks to God and the Father of the Lord Jesus Christ, praying always for you,]

[Paraphrase] 3. We constantly render God thanks for you, that by his grace ye have embraced the Gospel of his son Jesus Christ, and in all our offices of devotion we remember you in our prayers:

4. Since we heard of your faith in Christ Jesus, and the love which ye have to all the saints;]

[Paraphrase] 4. To which we are the more incited by hearing the news as of your faith, so of your charity also and liberality extended to the Christians everywhere;

5. For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the Gospel:]

[Paraphrase] 5. That being an effect of your Christian hope, which being fastened on a rich treasure in heaven, the reward of all your good works, makes you very liberal of your earthly treasure, and that is fully agreeable to the doctrine of the Gospel of Christ, Mat, 6. 20.

6. Which is come unto you, as it is in all the world, and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and * knew the grace of God in truth.]

[Paraphrase] 6. Which Gospel as it hath been preached, and brings forth this fruit among you, and hath done so from the time of the first preaching of it, (see note on Heb. 13. d.) so all the world over, where it is preached and received into honest hearts, it brings forth the same fruit, and by doing so attracts multitudes to the profession.

7. As ye also learned of Epaphras our dear fellow-servant, who is for you a faithful minister of Christ;]

[Paraphrase] 7. This indeed was according to that doctrine preached to you by Epaphras, whom we sent to publish the Gospel unto you, and he hath faithfully discharged his duty toward you;

8. Who also declared unto us your love in the spirit.]

[Paraphrase] 8. And hath given me an account of your ready receiving the faith, and the the effect of that, your Christian charity.

9. For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might [be filled with the knowledge of his will, in all wisdom and spiritual understanding:]

[Paraphrase] 9. abound to all perfection of divine knowledge both in understanding the mysteries of Christianity, and in ordering and regulating your lives according to the rules thereof.

10. That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God;]

[Paraphrase] 10. That your behavior may be such as is agreeable to the divine promises and precepts of the Gospel, perfectly such as God will accept of, upon all occasions bringing forth the fruit of Christian living, and by that means daily increasing in divine knowledge, which as it is it self the practice of all virtue, so doth it by daily action grow into a habit, every day more perfect and complete.

11. Strenghned with all might according to his glorious power, unto all patience, and long sufferance with joyfulness:]

[Paraphrase] 11. To which it is consequent, that through the grace and divine power of God ye shall be enabled to continue to the end, and bear whatever afflictions and persecutions ye meet with in your Christian course, not only patiently, but cheerfully.

12. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:]

[Paraphrase] 12. And even acknowledging it with thanksgiving as a special mercy and favor of God's, that hath enabled us to bear persecutions and afflictions, and so to have our part in that inheritance which is allowed Christians under the Gospel, that is, to be persecuted here, and rewarded eternally.

13. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear son;]

[Paraphrase] 13. That God, I say, who hath rescued you from a state of ignorance and heathenism, and made you heirs of everlasting glory, to which he will bring you in the same method and manner as he hath brought his own dearest son (who was first crucified, then glorified.)

14. In whom we have redemption through his blood, even the forgiveness of sins;]

[Paraphrase] 14. Through whom we have pardon of sin, purchased his death, and so are redeemed out of the power of Satan, and made capable of a resurrection unto life.

15. Who is the image of the invisible God, the [note a] first-born of every creature.]

[Paraphrase] 15. In whom God, who is invisible, is to be seen, and his will clearly declared by the Gospel (so that he that seeth him, seeth the Father, Joh. 149.) and who being first raised out of the grave, and assumed to heaven, as the first begotten from the dead, v. 18. hath all power given unto him by right of inheritance, as dominion is the birthright of the first-born.

16. For by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be [note b] thrones, or dominions, or principalities, or powers, all things were created by him, and for him:]

[Paraphrase] 16. And this very agreeably, he being that eternal Word; by whom, saith the Psalmist, were the heavens made; and all the creatures in the world, both those which are to be seen, being corporeal, and those which, being spiritual, as Angels, souls of men, cannot be seen, all these, I say, what degree soever they are of, they were all by him created, and therefore are in reason to serve him, as the Lord of all.

17. And he is before all things, and by him all things consist.]

[Paraphrase] 17. And he hath an eternal being, before anything which now is created was, and as all was created by him, v. 16. so do all owe their continuance and preservation to him.

18. And he is the head of the body, the Church: who is the beginning, the first-born from the dead, that in all things he might have the praeeminence.]

[Paraphrase] 18. And another title he hath to us, beside that of Creator, as he hath redeemed us, and purchased us to be a congregation called by his name, a Church of Christians, and as by rising from the dead he hath conquered death, and given us victory over it, that we may after him rise also, and so by all titles he hath right of dominion over all.

19. For it pleased the Father, that in him should all fullness dwell;]

[Paraphrase] 19. For in the man Christ Jesus it was thought fit that the whole divine nature should reside and inhabit, ch. 2. 9.

20. And (having made peace through the blood of his cross) by him to reconcile all th • ngs unto himself, by him, I say, [note c] whether they be things in earth, or things in heaven.]

[Paraphrase] 20. And that having, by his sufferings and satisfaction for our sins, made peace between God and the world, he should reconcile all mankind unto God, not only the Jews, among whom he was born, and who had formerly been his people, and had the promises of Christ made to them, but the very Gentiles also.

21. And you that were sometime alienated, and enemies in your mind by wicked works, yet now hath he reconciled.]

[Paraphrase] 21. And you that were strangers from the worship of the true God and had engaged yourselves in idolatry, and all the wicked practices that attend that, he hath now brought back to his service, used means by preaching of the Gospel to reform you, to make you lay down your hostilities against God, the wickednesses of your lives;

22. In the [note d] body of his flesh, through death, to present you holy and unblameable, and unreprovable in his sight:]

[Paraphrase] 22. And to that end lai'd down his very life for you, by that means to present you to his father, as those which, though sinners, are yet reconciled unto him, and are now acceptable in his sight, free from all charge of sin from the accuser of the brethren.

23. If ye continue in the faith grounded and settled, and be not moved away from the hope of the Gospel, which ye have heard, and which was preached to every creature under heaven, whereof I Paul am made a minister.]

[Paraphrase] 23. Upon this condition only, that having given up your names to him (received the faith) ye continue firm and constant to the end, and whatever persecutions assault you, hold out by virtue of that hope, which the Gospel hath furnished you with, that Gospel, I mean, which is now made known and preached to all the heathen world, (see note on Rom. 8. d.) and of which I am by Christ constituted an Apostle, and publisher of it.

24. Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh, for his bodies sake, which is the Church,]

[Paraphrase] 24. And though it cost me dear, bring many persecutions upon me, yet is not this matter of anything but joy unto me, as knowing that what I suffer is but some small proportion and remnant of those sufferings which Christ began on the cross for the Church his body, and doth now again, though he be in heaven, endure in the persecuting of me an Apostle of his,

25. Whereof I am made a minister according to the dispensation of God, which is given to me for you, to [note e] fulfill the word of God;]

[Paraphrase] 25. And a minister of his Church appointed immediately by God, to bear his word, to preach the Gospel to the Gentiles, and particularly to you (to whom by Epaphras I have done so, ver. 7.) and to leave no place, (whither I can come by myself or others,) without preaching the Gospel to them.

26. Even the mystery which hath been hid from ages, and from generations, but now is made manifest to his saints:]

[Paraphrase] 26. That Gospel, I mean, or revelation of the will of God, which was not revealed so clearly in former ages, but kept under shadows and dark prefigurations, but now is freely preached to all that receive the faith of Christ:

27. To whom God would make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory:]

[Paraphrase] 27. God being willing to exhibit to such, (and no longer to keep close) this illustrious mercy of his to the Gentiles, so long concealed, viz. Christ preached, the Gospel revealed to these, and in it hope of pardon and of bliss afforded them, upon reformation of their former lives, and receiving and practifing the commands of Christ.

28. Whom we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus.]

[Paraphrase] 28. Whose doctrine we now publish to the world, his precepts of divine purity, and his glorious promises, first preaching the fundamental heads of the truth of Christ, and then superstructing all farther knowledge of Christian duties, and this to Gentiles as well as Jews, that by this means we may bring in servants to God, as many as possibly we can, to serve him in all that holiness of life that Christ Jesus himself exemplified, and prescribed.

29. Whereunto I also labor, striving according to his working, which worketh in me mightily.]

[Paraphrase] 29. Of which number I am one, who endure some travail and toil, and withal some persecutions and afflictions (see 1 Thess. 2. note b.) according to the measure of that grace which he hath effectually bestowed upon me to the end.

Annotations on Chap. I.

[ a] V. 15. First-born ] The word 〈 in non-Latin alphabet 〉 , beside the ordinary notion of first-born (which cannot so well here refer to Christ's eternal generation, because of that which is added to it, the first-born of every creature, which only gives him a precedence before all other creatures, and doth not attribute eternity to him) is used sometimes for a Lord, or person in power, who hath the privilege of the first-born, dominion over all his brethren: and according to this notion 'tis used 〈 in non-Latin alphabet 〉 in Scripture for a Prince, or principal person. So Ps. 68. 27. David is called the first-born of the Kings of the earth, that is, the most glorious among them, and Job 18. 13. we have the first-born of death. And so among the Civilians, Haeres, heir, signifies dominus, Lord, Justinian. Instit. l. 2. tit. 19. de haered. qualit. & diffe. §. ult. And thus may it fitly be a title of Christ incarnate, in respect of his power over his Church, the key of the house of David laid upon him. But it is possible it may peculiarly refer to his resurrection, in which he was the first-born from the dead, v. 18. the first which from the grave was raised and exalted to heaven, and being so risen, all power was given unto him in heaven and in earth.

[ b] V. 16. Thrones ] These several titles here rehearsed may possibly be no more but the expressions of several degrees of dignity among men. So 〈 in non-Latin alphabet 〉 thrones may denote Kings, or Monarchs, and Princes; 〈 in non-Latin alphabet 〉 , dominions (or Lordships ) may be the Reguli, the honors (whether of Dukes or Earls ) next under Princes; 〈 in non-Latin alphabet 〉 , the Praefects of Provinces and cities; and 〈 in non-Latin alphabet 〉 inferior magistrates: and if so, then may they be here set down to denote all sorts and conditions of men in the Gentile world, by the chief dignities among them here on earth. But because they may also signify the several degrees of Angels, and because there follows mention of , visible and invisible, and the Angels may most probably be contained by the latter of them, as this lower world of men by the former, and because it is the creation that is here referred to, and the creating of the Angels, as well as men, &c. belongs truly to Christ as God, therefore it will be most reasonable in this place to interpret it in the greater extent to comprehend Angels and men too, the highest and most eminent of both sorts, thereby to set out the eternal Divinity and power of Christ, who is creator of all, and consequently before the most principal Angels, which were created before men: See v. 17. Of the great blasphemies of the Gnostics and their followers the Valentinians in this matter, of Angels creating the world, &c. see Irenaeus, and Note on 1. Tim. 1. d. And to that Theology of theirs the Apostle may here refer.

[ c] V. 20. Whether they be things in earth, or— ] What is here meant by 〈 in non-Latin alphabet 〉 , whether the things on earth, or the things in the heavens, will, I conceive, be best discerned, first by comparing this place of the reconciliation wrought by Christ with the parallel, Ephes. 2. 14, 16. where it clearly signifies the compacting the Jews and Gentiles into one Church; and so again Ephes. 1. 10. the gathering in one all things, both which are in heaven, and on earth, doth signify all men of all sores. Secondly, by remembering two observations, frequent in this Book. 1. That it is the manner of the Hebrew writers to express this inferior world (for want of one word to signify it) by these two, the heavens and the earth, and indeed any aggregate body or totum, by mentioning and enumerating its parts, as the natural day, by the evening and the morning, and so to set down so many days, and so many nights, where the truth of the story will not allow us to interpret it literally of so many nights distinctly, but of so many 〈 in non-Latin alphabet 〉 , or natural days, of which any the least part is computed for one. (See Note on Mat. 12. n. and on Ephes. 5. h.) And not to multiply examples, but to confine the discourse to this particular, thus very frequently the heavens and the earth are set to signify the whole lower world, made up of the firmament of the air, that expansum which is called Heaven (as when we read, the fowls of the heaven ) and of the terrestrial globe of earth and water (see Note on 2 Pet. 3. e.) and then (consequently to this) 〈 in non-Latin alphabet 〉 all things here, explained and interpreted by 〈 in non-Latin alphabet 〉 , whether the things on earth, or the things in heaven, and in the like phrase v. 16. 〈 in non-Latin alphabet 〉 , all things that are in the heavens and on the earth, shall signify no more then what is in other places expressed by 〈 in non-Latin alphabet 〉 , the world, (as 2. Cor. 5. 19. in the very same matter that here is spoken of, God in Christ reconciling the world to himself ) 〈 in non-Latin alphabet 〉 the creation, 〈 in non-Latin alphabet 〉 , the whole creation, or all creatures, the whole world of creation, or the whole world without restriction. Now what is meant by the whole world or the whole creation, will appear by another second observation, which is taken notice of, and enlarged on, Note on Rom. 8. d. that 〈 in non-Latin alphabet 〉 creation, and 〈 in non-Latin alphabet 〉 world simply, and 〈 in non-Latin alphabet 〉 the whole creation Rom. 8. 22. and here v. 23. signifies all the Gentile world, in opposition to the Jewish enclosure; not all the creatures absolutely, but all men of all nations, particularly the Gentile Idolaters mentioned here in the next verse, 〈 in non-Latin alphabet 〉 , you that were formerly alienated, &c. And then the meaning of the place will be clearly this, that it pleased God by Christ to reconcile to himself (or, as it is possible, 〈 in non-Latin alphabet 〉 , to him, may be read 〈 in non-Latin alphabet 〉 , into one or the same, and so be more perfectly parallel to 〈 in non-Latin alphabet 〉 , both in, or into one body, Eph. 2. 16.) all the men of the world, the Gentiles and the Jews both; the same thing which was meant by 〈 in non-Latin alphabet 〉 , Rom. 11. 15. the reconciling of the world (that is, the Gentiles in opposition to the Jews, that there in the words immediately precedent are said to be cast off ) and 2 Cor. 5. 19. by God was in Christ reconciling the world to himself. And though the word 〈 in non-Latin alphabet 〉 all thing be here in the Neuter, yet will that be no objection against this, it being ordinary for the Neuter to be taken for the Masculine, as when Christ is said to have come 〈 in non-Latin alphabet 〉 , to save that which was lost, that is, all the men that were lost; and so Gal. 3. 22. that God hath shut up together 〈 in non-Latin alphabet 〉 , all things, that is, all men, under sin, and innumerable the like: and therefore that which v. 20. is 〈 in non-Latin alphabet 〉 all in the Neuter, is 〈 in non-Latin alphabet 〉 you men, you Gentiles, v. 21. and that joined with the 〈 in non-Latin alphabet 〉 , he hath reconciled there, as 〈 in non-Latin alphabet 〉 all with the 〈 in non-Latin alphabet 〉 reconciling here. That I do not conceive the 〈 in non-Latin alphabet 〉 things in heaven to signify Angels, the reason is clear, because Christ 〈 in non-Latin alphabet 〉 , Heb. 2. 16. came not to take hold of, or reduce, or relieve, or consequently to reconcile, the Angels, but only mankind. And indeed the Angels, that are 〈 in non-Latin alphabet 〉 in the heavens, never fell, and so needed no reconciling. And though 〈 in non-Latin alphabet 〉 the things in heaven may possibly signify the Saints departed, which are now in Heaven, in respect of their souls, contrary to the Psychopannychists, and were so at the Apostles writing this, and even at the time of Christ's death, yet the Context seems not to have any particular aspect on the matter, but only to look upon Christ, and to set him up as the one universal redeemer and reconciler of all mankind of the Gentiles as well as of the Jews, and to show what interest the Gentile world hath in his death and resurrection: and therefore I prefer the interpretation first given, as being directly pertinent to this purpose, and agreeable to the consequents. And that will more appear, if you look on the place forementioned, and parallel to this, Ephes. 1. 10. where this reconciling of all things in heaven and on earth, expressed there by 〈 in non-Latin alphabet 〉 gathering into one, is called v. 9. 〈 in non-Latin alphabet 〉 , the mystery of his will according to his good pleasure, noting it to be some act of free undeserved mercy, imputable to nothing but God's mere grace (and such most notoriously was the calling of the Gentile Idolaters) and that a mystery, such as no man ever dreamed of or hoped for before; and what that mystery was, is in the remainder of that Epistle largely shewn. especially c. 2. 14, 16, 17. and under the name of the mystery, c. 3. 3, 5. viz. the bringing in the Gentiles into the Church, preaching 〈 in non-Latin alphabet 〉 among the Gentiles, (c. 3. 8.) the unsearchable riches of Christ. And thus, I conceive, the phrase is to be understood, Ephes. 3. 15. where of Christ 'tis said, that, 〈 in non-Latin alphabet 〉 the whole family in heaven and on earth is named by, or from, him, that is, surely, all the world, Gentiles as well as Jews, are now vouchsased by him to be called by his name, that is, to be Christians, called and received into his family.

[ d] V. 22. Body of his flesh] The body of his flesh signifies no more than his flesh, according to the Hebrew notion of 〈 in non-Latin alphabet 〉 , which as it signifies body, so it is oft applied to things which have nobody, and signifies essence or being.

[ e] V. 25. Fulfill the word ] 〈 in non-Latin alphabet 〉 , to fulfill his word, is a phrase which we meet with 1 Mac. 2. 55. spoken of Joshua, that for fulfilling the word he was made a Judge in Israel: where, as the word signifies the will and pleasure of God revealed to him, so 〈 in non-Latin alphabet 〉 to fulfill it is to perform it in a very eminent manner. But in this place 〈 in non-Latin alphabet 〉 being by the Context confined to another notion, the preaching or publishing the Gospel of Christ peculiarly, 〈 in non-Latin alphabet 〉 , to fulfill the word of God, will be, to fulfill that preaching, that is to proceed as far in the preaching of it as by all his diligence and care, by himself and others he could do, and so belongs to the preaching it to these Colossians, to whom, being out of his way, he yet had sent Epaphras v. 7. Thus we have a like phrase Rom. 15. 19. 〈 in non-Latin alphabet 〉 , to fill up the preaching, or Gospel, of Christ, that is, to preach it from city to city, from Jerusalem as far as to Illyricum.

CHAP. II.

1. FOR I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh;]

[Paraphrase] 1. For I am willing ye should be advertised how earnestly I contend for you in desire to come to visit you, and in prayer and zeal and solicitude for you, and for those of Laodicea, whose conversion wrought by Epaphras, who was sent by me, I look upon with much comfort, though I never saw any of them (as not being able to go to either of those cities either in my first or second passage through Phrygia (of which Laodicea is the Metropolis, and Colossae another city) Act. 16. 6. and 18. 23.)

2. That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father and of Christ;]

[Paraphrase] 2. That they may receive the joy and true comfort, which the doctrine of Christ truly taught and practiced will yield everyone, that being first united together in the Christian charity, they may be filled with all graces in all abundance, and come to know the bottom of this great secret or mystery of God, viz. of the Gospel, or Christianity, that is, of the course which hath more obseurely been taken by God the Father under the Old Testament, and more clearly now by God in Christ under the New, to bring sinners to salvation;

3. In whom are hid all the treasures of wisdom and knowledge.]

[Paraphrase] 3. In which course is wrapped up all the depth of divine wisdom imaginable.

4. And this I say, lest any man should beguile you with enticing words.]

[Paraphrase] 4. And this care of mine and solicitude for you I mention, that it may make you cautious, that no cunning impostor seduce you, by saying things that look like truth, but are not.

5. For though I be absent in flesh, yet I am with you in the spirit, joying and beholding your order, and the steadfastness of your faith in Christ.]

[Paraphrase] 5. For though I am not personally present among you, yet by the advertisements I received from Epaphras I understand how all things go with you, and so am in heart or spirit present with you, (as when Elisha's hear: is said to have gone with his servant, when he knew what he did, 2 Kin. 5. 26.) and rejoice much to see the regularity of Ecclesiastical affairs among you, and your constancy in the truth, in despite of all that have tried to lead you out of the way.

6. As ye have therefore received Christ Jesus the Lord, so walk ye in him,]

[Paraphrase] 6. And therefore all that I have to add is only this, that as you have received commands from Christ for the regulating of your lives, so ye be careful to do accordingly;

7. Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.]

[Paraphrase] 7. As having not only received the saith at first, but having been farther instructed and improved in it, as when walls are superstructed on a foundation, yea and confirmed in it, and therefore go on according to these beginnings, and abound in all Christian practices, and let that be your way of returning thanks to God for his great mercies of revealing the Gospel to you.

8. Beware lest any man [note a] spoil you through Philosophy and vain deceit, after the tradition of men, after the [note b] rudiments of the world, and not after Christ.]

[Paraphrase] 8. And take care that nobody plunder you, rob you, cheat you of all that you have, your principles of Christian knowledge, by that vain, empty, frothy, pretended knowledge and wisdom which the Gnostics talk of, 1 Tim. 1. 4. and 6. 20. taken, out of the heathenish Pythagorean Philosophy, together with the observances of the Mosaical Law, and very distant and contrary to Christian divinity.

9. For in him dwelleth all the fullness of the Godhead [note c] bodily.]

[Paraphrase] 9. For the whole will of God is by Christ really made known to us, as his Divinity really dwells in him; and therefore there is little need of the additions of the Gnostics, which they borrow out of the heathen and Jewish theology, to supply the defects of the Evangelical doctrine.

10. And ye are complete in him, which is the head of all principality and power.]

[Paraphrase] 10. And by him you have knowledge sufficient to satisfy and complete you, without such supplies as these from the doctrines and divinity of the Gnostics, about their AEones, (see 1 Tim. 1. note d.) looked on by them as divine immortal powers, of which, whatsoever they are (if they be not idol-things) be they Angels of a superior or second degree, Christ is the head, and they which have Christ need not trouble themselves with these accessions.

11. In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ,]

[Paraphrase] 11. And as you need not take in these fragments of heathen theology into the Christian, so is there as little need of the Judaical observations, circumcision, &c. which are urged by the Gnostics also, Christ having in his Gospel helped you to the true gainful circumcision, not that outward, the cutting off the fore-skin with a knife, but the inward, spiritual, the putting off, throwing away all those carnal sins which the Gnostics again do so abound in, and this is the true Christian circumcision.

12. Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.]

[Paraphrase] 12. And to all this you are engaged (and have undertaken it) in your baptism, whereof one part, referring to the burial of Christ, denotes not only your dying to your sins, forsaking the impurities of your heathen lives, but also the abrogation of, and liberty from, the Mosaical performances, Ephes. 2. 15. and your laying all down in the grave, to be buried with Christ, never to live or have power in or over you again; and another part (that of coming out of the water) referring to the resurrection of Christ, denotes your vow and engagement to rise to all Evangelical performances, and to all purity of life, by the virtue of your faith in that God, whose power and sufficience to make good all his promises to you is demonstrated by his raising up Jesus from the dead.

13. And you being dead in your sins, and the uncircumcision of the flesh, hath he quickend together with him, having forgiven you all trespasses:

[Paraphrase] 13. And you being heathens and uncircumcised (and so without requiring those legal performances of you) hath he received into covenant, taken you out of your heathen, dark, dead condition, and having pardoned you all your past idolatries and provocations, he hath called you into the free estate of the Gospel, requiring none of those legal yokes of you, which the Judaizing Gnostics lay upon you:

14. Blotting out the [note d] handwriting of ordinances that was against us, which was contrary to us, and took it out of the way nailing it to his cross:]

[Paraphrase] 14. Having by that proclamation of pardon to all penitent believers, Gentiles as well as Jews, (which is a doctrine of Christ's now peculiarly revealted in the Gospel) blotted out that bill which the Jews were bound by, having as it were signed it with our own hands against ourselves (by prosessing to expect justification by the Law) a bill indeed contrary to our peace, destructive to us, and having taken away, cancelled it, and that (as bonds are wont to be cancelled) by striking a nail through it, viz. nailing it to his cross, that is, cancelling it by his death, undergoing a vile death for us, and obraining pardon of sins for us by that means.

15. And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it.]

[Paraphrase] 15. By which means also of his death he hath dev • stead the evil spirits of their power, thrown them out of their temples, filenced their oracles, &c. and hath made it publicly discernible to all men, carried them as it were in triumph, as those that he had taken captive victoriously, (see Joh. 7. a.) brought them from their idolatrous practices, to the true Christian religion.

16. Let no man therefore judge you in meat or in drink, or [note e] in respect of an holy day, or of the new moon, or of the Sabbath days,

17. Which are a shadow of things to come, but the body is of Christ.]

[Paraphrase] 16, 17. Let no man therefore impose on you their doctrines of Mosaical abstinencies, &c. and condemn, or sentence Christians (see note i.) for eating or drinking things prohibited by the Jewish Law, nor observing those things which are set down in their section of feasts, or new moons, or sabbaths, which were all but types of Christianity, and therefore now in the presence of Christianity itself, are not obligatory.

18. Let no man [note f] beguile you of your reward, in a [note g] voluntary humility, and worshipping of Angels. [note h] intruding into those things which he hath not seen, vainly puffed up by his fleshly mind;]

[Paraphrase] 18. Let no man please himself, and condemn you in point of worshipping Angels, as mediators to God, as if there were some pe •• all humility in so doing, undertaking to search into those things which he knows nothing of, having no other ground for his doctrine but his own carnal fantasy:

19. And not holding the head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.]

[Paraphrase] 19. Which they that are guilty of, do disclaim Christ, who is indeed the head of his Church, the only intercessor to the Father, from whose influences (as in the natural body, the animal spirits are from the head conveyed to all the body by the nerves, and thereby all the joints cemented together, for the supplying all the wants of every part, so) the Church by the unity maintained and continued with Christ the head, and by amity, liberality, and charity of one towards another, shall thrive and prosper and increase to that proportion which God requires; (see note on Ephes. 4. e.)

20. Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,]

[Paraphrase] 20. If therefore ye have received the Christian faith, and as ye ought to do, made that use of the death of Christ, as to have forsaken all other doctrines and practices, to receive his, and so to look upon the rites of the Jews, and the philosophy of the Gentiles as abolished and out-dared, why do you now subject yourselves to such abstinencies, as either out of the heathen or Jewish practices are brought in among you,

21. (Touch not, taste not, handle not:

22. Which are all to perish with the using) after the commandments and doctrines of men?]

[Paraphrase] 21, 22. (Such are those of abstaining from marriages, and some sorts of meats, as utterly unlawful, which though they might lawfully be abstained from, as indifferent things, yet when they are taught and believed to be detestable things, and utterly unlawful, by that abuse they tend to the bringing of all unnatural and horrible villainies among you) as precepts and doctrines of men, contrary to that liberty which Christ hath purchased for us, and those doctrines of inward purity which he hath taught us?

23. Which things have indeed a show of wisdom in [note i] will-worship and humility, and neglecting of the body, not in any honor to the satisfying of the flesh.]

[Paraphrase] 23. Which observances are indeed (as it was before intimated v. 4, and 8.) set off by some specious fair shows, as that they are voluntary services or freewill-offerings to God, that there is great humility in them (as in that of worshipping Angels, v. 18.) that they are a great austerity and punishing of the body, that they are quite contrary to the placing any honor in the satisfying the desires of the flesh though it be by conjugal enjoyments (but for all this, are but specious, and not real services, have nothing of true worship in them.)

Annotations on the Epistle to the Colossians. Chap. II.

[ a] V. 8. Spoile ] 〈 in non-Latin alphabet 〉 is to strip or rob, as the pillagers in war are wont to do; 〈 in non-Latin alphabet 〉 , to strip one, as he lies, of his armor, saith Phavorinus, and agreeably to this, 〈 in non-Latin alphabet 〉 , to carry away captive. Hence 〈 in non-Latin alphabet 〉 , is both 〈 in non-Latin alphabet 〉 to devest, to strip, and being here applied to the Gnostics it belongs to their divinity, which mixes all the heathen gods (under the title of 〈 in non-Latin alphabet 〉 , a word corrupted from the Hebrew 〈 in non-Latin alphabet 〉 living creatures, which is set to signify Angels, Ezr. 1. 5. See Note on 1 Tim. 1. d.) with Christ, and makes use of all the Theology of Orpheus and Hesiod and Pythagoras, which is called 〈 in non-Latin alphabet 〉 endless gentalogies, 1 Tim. 1. 4. 〈 in non-Latin alphabet 〉 idle speaking, ver. 6. and here Philosophy and vain deceit, and also by bringing others to them 〈 in non-Latin alphabet 〉 , either carries them captive to their own heathenish errors, or else robs them, despoils them, of all their Christian ornaments and weapons, leaving hem naked, as it were, of all that rich provision which Christ had. laid in for them, depriving them of all the advantages of the Gospel. But that of carrying captive seems rather to be the notion of it.

[ b] Ib. Rudiments ] 〈 in non-Latin alphabet 〉 signifies elements, rudiments, first principles, the letters of the Alphabet, among Grammarians; the first principles, or elements, of which the body is compounded, among the Naturalists. And so they may fitly signify all imperfect lower sorts of doctrines or precepts, in opposition to that which is more perfect. Thus when Heb. 5. 12. the higher Christian knowledge is expressed by 〈 in non-Latin alphabet 〉 solid food, and all the inferior ordinary doctrines thereof but as milk for Children or babes to feed on, those lower doctrines there (set down c. 6. 1. of Repentance and Faith, &c.) are called 〈 in non-Latin alphabet 〉 , the elements of the beginning of the Oracles of God. Now as Christian religion is the true manly knowledge and wisdom, so are there two sorts of elements, imperfect childish beginnings of knowledge, the one among the Jews, the other among the Gentiles. Among the Jews, the rites and ceremonies prescribed them are fitly called Elements, or beginnings, being a 〈 in non-Latin alphabet 〉 , a pedagogy of the Law, a way to bring up, and discipline children, by those grosser means, as they were able to bear it, to initiate them to some kind of piety and virtue; and to them that have received the faith, the Apostle calls them 〈 in non-Latin alphabet 〉 , weak and beggarly elements Gal. 4. 9. and such as were fit only for 〈 in non-Latin alphabet 〉 babes to be subjected to, v. 3. Among the Gentiles, the Philosophers and the Magi had some ways of wisdom and of Religion also, wherein they exercised their disciples, many Abstinencies and ways of purgations, Sacrifices, and ceremonies of worship to their Daemons, especially the Pythagoreans, who abstained from Wine, and Flesh, and Venery, &c. So saith Porphyry in his book. 〈 in non-Latin alphabet 〉 , and so Clemens Alex. Strom. 3. 〈 in non-Latin alphabet 〉 , Their Magi teach them to abstain from wine, and things that have life in them, and the use of venery: and he adds, 〈 in non-Latin alphabet 〉 , they worship Angels and D • mons. Now which of these are here referred to, is the only question. And that may best be resolved by considering the addition of 〈 in non-Latin alphabet 〉 of the world which is joined to it. That word doth once signify the service of the Jewish Temple, Eccles. 50. 21. The people besought the most high God 〈 in non-Latin alphabet 〉 , till the worship of the Lord were finished, and they had performed their office: where 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are used in the same sense, for the worship or service of the Temple. And if this were the notion of 〈 in non-Latin alphabet 〉 , it would confine it to the Jewish ceremonies: but the ordinary notion of 〈 in non-Latin alphabet 〉 for the world, is that which is generally used in the New Testament, and so must denote the men of the world, all sorts both of Jews and Gentiles, as they are opposed to Christ: and so the Elements of the world will be those imperfect ways of piety and virtue which either the Jews or Gentiles adhered to before Christ, or before receiving the faith of Christ. And so it must signify here, the Gentile doctrines especially, noted by Philosophy at the beginning of the verse, and the worshipping of Angels ver. 18. (see note h.) but withal the Jewish abstinencies and observations, ver. 14, 16. For it is certain that the Gnostics divinity, which through this whole chapter is peculiarly noted, was a composition of Judaism and Heathenism both; and those doctrines of theirs, which they labored to impose on Christians, are here expressed by the elements of the world, and so ver. 20. (see Note i.) though Gal. 4. 3, and 9. where the matter confines it to the Mosaical Law, it fitly belongs to that only.

[ c] V. 9. Bodily ] 〈 in non-Latin alphabet 〉 may denote, not corportity, but effence, according to the notion of 〈 in non-Latin alphabet 〉 , often mentioned (see cap. 1. Note d.) for essence, as well as body; so v. 11. 〈 in non-Latin alphabet 〉 , the body of the sins of the flesh, that is, the sins of the flesh. Or else it may be taken in opposition to shadows or dark resemblances, God's will being in Christ (not in shadows, as among the Jews, but) plainly and substantially revealed, for the practice of inward purity, and not for the observation of those shadows thereof which had been among the Jews. And thus the 17 ^th verse seems to interpret it, the sabbarbs, &c. though they were, as commemorations instituted for the Jews, by strength of that institution to be observed by them, yet had they also a farther aspect, to somewhat under the New Testament, and as such, are said to be a shadow of things to come, the body, or reality, whereof is of Christ: Where the Christian doctrine is affirmed to be that substantial divinity of which that which was under the Law was a shadow. But this cannot well be otherwise applied to the fullness of the Godhead dwelling in Christ (which is the primary sense, in which that other is contained, of the manifestation of divine knowledge in the Gospel) but as the word shadow is a general word to signify any image, especially a dark or imperfect one. Thus everybody naturally casts its shadow, which as it is the dark image of the body, viz. of some lineaments of it, so is it far from the substance of it. Thus the Ghosts, that is, the species or images of men, but not their bodies, are called their umbrae, shadows. And according to this notion of the word Shadow, I suppose the word bodily may here be interpreted in opposition to it, that as on the earth here below the sun casts its beams, and so dwells here in, or by its beams, or irradiations, but the body of the sun is in heaven, and so, though here be some light below, yet there only the fullness of light is; so here God was in Moses and the Prophets (and in other wise, holy men, to whom he revealed his will) in some degree, in some rays, beams, images of his perfections, and more then so, God is said. to dwell in his saints (which differs from being in them, only by permanence or continuance) but still he is or dwells in them, only in those images of him, shadows, or rays, not as the Sun doth in the heaven, where the body of it is, in a fullness, so as he cannot be more in any other; but in Christ he dwells in fullness, o as nothing could be added to it, and so in him bodily, that is, as the Sun dwells in the firmament, where the body of it is. The whole divine nature is not only in part, but fully, without absence of any part of it, in Christ; and that not by a species, or shadow, or image only, but really and substantially: and so consequently (which is the thing which is here designed to be proved by it) the will of God must be supposed to be so revealed in Christ or by Christ, that there can be no need of addition from the heathen philosophy, or from the Jewish law, which the Gnostics woul • needs have added to it. And that is the full sense of these words.

[ d] V. 4. Handwriting 〈 in non-Latin alphabet 〉 is a bill or writing under a man's hand, whereby he binds himself to some payment of money or duty, a band or obligation, and which stands in force against him, to bring any forfeiture or penalty upon him, upon non-performance of the condition to which he is bound; that which the Rabbins call 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 cautio debitoris, an obligation, scriptura, vel literae quibus conti ur potest as quam alius alii tradit, saith Elias Levita, a writing in which is contained a power which one gives another over him. Thus is the Law of Moses, as it requires abstinence from meats, observation of days, v. 16. and so lays obligation on a Jew, that others are not bound to, and binds him to forfeiture of all his hopes, and also to punishment if he do not perform them. In which case this band or bill is here supposed to be brought against him signed by himself, and stands in force against him. Now two ways there are to cancel any writing, the one by blotting or crossing it with a pen, the other by striking a nail through it. The first is done by Christ's doctrines, (requiring now the inward purity, instead of those external observances (and that is the meaning of 〈 in non-Latin alphabet 〉 doctrines here (as Theophylact acknowledgeth, rendering it by 〈 in non-Latin alphabet 〉 by Faith, and 〈 in non-Latin alphabet 〉 doctrines of Faith, and Ephes. 2. 15. (a place parallel to this,) it will more appear, by looking on the place) and the second is done by Christ's death, expressed in that to the Ephesians by 〈 in non-Latin alphabet 〉 , but here by 〈 in non-Latin alphabet 〉 , nailing it to his cross.

[ e] V. 16. In respect The meaning of 〈 in non-Latin alphabet 〉 here, which Ios. Scaliger and Isa. Casaubon Ep. 24. have pitched on, is, that by it is noted 〈 in non-Latin alphabet 〉 a chapter, or tract of the Talmudists upon that subject. For the lesser parts of the Talmud are called 〈 in non-Latin alphabet 〉 divisions or parts. Among their writings there is now one called 〈 in non-Latin alphabet 〉 the tract of a good day, that is, a feast, & in it many chapters or 〈 in non-Latin alphabet 〉 or sections. From thence is the mention of 〈 in non-Latin alphabet 〉 in Justinian. Novel. de Heb. 146. By which it appears that among the Expositors of the Law there were some called 〈 in non-Latin alphabet 〉 , as it were 〈 in non-Latin alphabet 〉 , that expounded their heads of doctrine severally, & the chief of them 〈 in non-Latin alphabet 〉 . And so the meaning of the place will be, Let no man pass sentence on you by what you do in eating or drinking, by that section of the Rabbins about Feasts, New moons, Sabbaths, that is, by your observing or not observing of those things; which were required indeed by the Jews, but merely as shadows and types of that 〈 in non-Latin alphabet 〉 , entire and continual feast, that a Christians life ought to be now under the New Testament. See Origen. Cont. Cels. l. 8. p. 404. That 〈 in non-Latin alphabet 〉 should be mistaken for 〈 in non-Latin alphabet 〉 a day, is a conjecture of some, which it is sufficient to have named, having no authority of any MS. to countenance it.

[ f] V. 18. Beguile] 〈 in non-Latin alphabet 〉 , saith Phavorinus, the word signifies to condemn, 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 being all one (only the former peculiar to the 〈 in non-Latin alphabet 〉 or Grecian games, the other common to all judicatures) and proportionably the notion of the 〈 in non-Latin alphabet 〉 in Composition being the same too: and so the word will have the same significancy here that 〈 in non-Latin alphabet 〉 v. 16. of judging or condemning.

[ g] Ib. Voluntary humility The notion of the word 〈 in non-Latin alphabet 〉 in the Greek translation of the Old Testament, for taking delight in anything, hath been mentioned in Note on Mat. 27. g. and may be judged of by these examples not recited there, Psal. 1. 2. 〈 in non-Latin alphabet 〉 , his delight is in the Law of the Lord; 〈 in non-Latin alphabet 〉 Psal. 41. 12. thou favourest, or lovest, or delightest in me. And so being here joined with 〈 in non-Latin alphabet 〉 in humility, it is most reasonably to be taken and rendered, delighting in humility, or, as S. Jerome explains it, superbus fict â humilitate, proud of a feigned humility; but yet so, that 〈 in non-Latin alphabet 〉 in humility may be joined with 〈 in non-Latin alphabet 〉 , let no man condemn you, ver. 16. so that the construction and full sense will run thus, Let no man please himself, and condemn, or judge, you, in point of humility and worship of Angels.

[ h] Ib. Intruding ] The word 〈 in non-Latin alphabet 〉 is explained by 〈 in non-Latin alphabet 〉 , to enter into, to search and spy what is within, and again 〈 in non-Latin alphabet 〉 to inquire, in Phaverinus; by 〈 in non-Latin alphabet 〉 to seek and go as far as one can, 〈 in non-Latin alphabet 〉 in Hesychius. It signifies to seek, or search, or pry into that which is secret, and hardly to be discovered, and so belonging here to the doctrine concerning Angels, it is fitly applied, because no man hath ever seen them nor can speak upon knowledge concerning those points, when Angels are present, what they can do, what they have done, what use hath been continually made of them by God, what hath been wrought by their ministry, &c. Now of the Gnostics it is known how great a part of their Theology was made up of conceits concerning the Angels, of which as they had much from the Theologi Poetae, the fictions of the heathens; so had they therein gratified the Judaizers also, who affirming that the Law was given by Angels, were very favorable to the worship of them, (see Note on 1 Tim. 1. d.) This sort of men are said to have continued long in Pisidia and Phrygia, & therefore to have been forbidden by Canon in the Council of Laodicea, the chief city of Phrygia. Among them there still are Oratories remaining, wherein they were wont to pray to Angels. And the heresy of these Angelita or Angelici was, under a show of humility, that God was to be looked on with reverence, as invisible and inaccessible, and to be sued to by the intercession and mediation of Angels, first the lower, then the higher, till at last the request was presented unto God himself. And this of the Mediatorship of Angels was among the Platonists a special part of doctrine. 〈 in non-Latin alphabet 〉 , saith Plato in Sympos. 〈 in non-Latin alphabet 〉 , Every daemon, or Angel, is betwixt God and man, declaring and delivering to God the things of men, and to men the things of God; the prayers and sacrifices of the one, and the commands and returns to their sacrifices from the other. And again, 〈 in non-Latin alphabet 〉 , God converseth not with man, but all the conversation & discourse betwixt God & man is by Angels, both in time of waking and sleep. And this & the like being the doctrine of those Philosophers may well be referred to v. 8. under the style of Philosophy & vain deceit.

[ i] V. 23. Will-worship ] The word 〈 in non-Latin alphabet 〉 , voluntary worship, is not elsewhere used in the New Testament, and being not at all to be found among the Greek translators, or Apocryphal writers of the Old, and by other later Writers taken particularly from this one place, it will be worthy our inquiry how 'tis used here, whether in an ill or a good sense, and that will be done best by a full view of the whole place. The occasion of the Apostles discourse here is the dogmatizing of some, ver. 20. that is, teaching some things to be forbidden by God, which were not now forbidden by him (nor by any under God which had authority to command) and so by their 〈 in non-Latin alphabet 〉 , commands, or precepts, teaching for doctrines the commandments of men, (their own heretical fancies) Mat. 15. 9. The matter of these dogmata is here set down, 〈 in non-Latin alphabet 〉 touch not, taste not, come not near. The word 〈 in non-Latin alphabet 〉 to touch, as it is here distinguished from 〈 in non-Latin alphabet 〉 to taste, seems to refer to the use of women, so as we have 〈 in non-Latin alphabet 〉 not to touch a woman 1 Cor. 7. 1. contrary to which is the 〈 in non-Latin alphabet 〉 , Let every man have his own wife, ver. 2. For this we know, that the Gnostics, here opposed by S. Paul (as there also among the Corinthians ) did forbid marriage, as a detestable, abominable thing, 〈 in non-Latin alphabet 〉 , calumniating, or accusing, marriage, getting of children, &c. saith the Author of the Constitutions l. 6. 16. See Note on 1 Tim. 4. b. And this they seem to have had from the Pythagoreans and the Magi, (who taught their disciples 〈 in non-Latin alphabet 〉 to abstain from venery, saith Clemens, Strom. l. 3.) but made a worse use of it then they appear to have done. In the next place, the 〈 in non-Latin alphabet 〉 taste not, belongs to abstinencies from meats, of which some there were among the Pythagoreans, 〈 in non-Latin alphabet 〉 , from all living creatures, (see Porphyry 〈 in non-Latin alphabet 〉 ) and some among the Jews from unclean, forbidden meats. And accordingly this is another of the Gnostics doctrines (annexed to the former of forbidden marriage ) 1 Tim. 4. 3. 〈 in non-Latin alphabet 〉 to abstain from meats, according to that of the Author of the Constitutions, lib. 6. 8. 〈 in non-Latin alphabet 〉 , they abominate some sorts of meats, and 〈 in non-Latin alphabet 〉 , they speak evil of them, c. 26. As for the 〈 in non-Latin alphabet 〉 , which is ordinarily rendered shandle not, and may so be applied to some Jewish rites of not touching anything that was legally unclean, I suppose, it may better be rendered, come not near. Thus the word is used Exod. 19. 12. of the mount, which they were not to get up to, or touch, that is, approach near it: and so it is used in the same matter, Heb. 12. 20. 〈 in non-Latin alphabet 〉 , if it approach the mountain it shall be stoned. And in this notion, I conceive, it belongs to both the former interdicts, which are backed with this, as with an anathema or deep censure, making it an abominable thing to marry, or eat those meats. For therein did their dogmatizing consist, in making marriage and meats 〈 in non-Latin alphabet 〉 detestable things, bitterly judging all that approached them: and so by the Canons of the Apostles, it appears the heretics of the first times did, making marriage the work of the Devil, and the eating forbidden meats, a 〈 in non-Latin alphabet 〉 , an abomination. And so here v. 17. Let no man judge you in meat, &c. that is, condemn your liberty, as an abominable, damning thing, placing all religion in such observances. Of these Abstinencies thus imposed on Christians by these dogmatizing Gnostics, the Apostle v. 22. makes his observation, 〈 in non-Latin alphabet 〉 , Which are all, &c. These words I conceive are ordinarily misunderstood. For first, 〈 in non-Latin alphabet 〉 signifies not use simply but abuse; then 〈 in non-Latin alphabet 〉 is set in the Epistles to denote abominable, unnatural unoleanness (see Rom. 8. Note i. and 2 Pet. 1. b. and 2. b.) and so the sense will be, that these doctrines of theirs, borrowed from others, Pythagoreans and Jews, are abused and made worse by them, even to the bringing in all unnatural villainy, set down Rom. 1. whilst they detest and abominate marriage. As for that which follows, 〈 in non-Latin alphabet 〉 , according to the commandments and doctrines of men, that is surely to be connected with 〈 in non-Latin alphabet 〉 ver. 20. thus, why do ye subject yourselves to those ordinances of abstinencies, which are far from being imposed by God, fetched out of the Philosophy of the heathen, and rites of the Jews, abolished by Christ, and yet most severely imposed on you by these heretics? Having set down these abstinencies, thus imposed and abused by heretics, he then concludes with a brief character of the abstinencies themselves, as they were by them pretended to be, in their plea for them. 〈 in non-Latin alphabet 〉 (or, in two words, 〈 in non-Latin alphabet 〉 ,) &c. Which things have in them some notion, or appearance, of wisdom, that is, of extraordinary perfection (from whence they called themselves Gnostics ) or piety (which in the Scripture-style is called wisdom, ) viz. in will-worship, and humility, and severity toward the body: that is, first, in performing some acts of voluntary, uncommanded perfection; secondly, in showing a greater humility than others pretend to, in that of worshipping of Angels, ver. 18. (see Note g.) and thirdly, in austerities and severities toward the body, abstaining from satisfactions, which others use, (so 〈 in non-Latin alphabet 〉 signifies) 〈 in non-Latin alphabet 〉 , and not in any honor to the satisfying of the flesh. These words have some difficulty in them, (but such as hath no influence on the enquiry in hand concerning the notion of Will-worship: ) that which others have said from S. Jerome may well be admitted, that the honor here is the supplying of wants, as Mat. 15. 6. and 1 Tim. 5. 17. the word is used, and then (as an explication of the austerity precedent) 〈 in non-Latin alphabet 〉 will be, not in the administering of fowel, or supply, ad saturitatem carnis explendam, to the filling the saturity of the flesh. But 'tis possible, 〈 in non-Latin alphabet 〉 may here be taken in a peculiar sense, so as marriage is said to be 〈 in non-Latin alphabet 〉 honorable in all men Heb. 13. 4. in opposition there to these Gnostics practices, 〈 in non-Latin alphabet 〉 fornication, as it contains all unlawful, unnatural lusts, which are accordingly called 〈 in non-Latin alphabet 〉 Rom. 1. 26. affections of dishonor, and 〈 in non-Latin alphabet 〉 , dishonoring their bodies, ver. 24. In this sense I suppose it evidently to be taken 1 Thess. 4. 4. that everyone know to possess his vessel, that is, his body, 〈 in non-Latin alphabet 〉 , in purification and honor, that is, in a virginal or conjugal purity, 〈 in non-Latin alphabet 〉 , not in passion of dishonor, or dishourable passion, so as the Gentiles which know not God, v. 5. Where I suppose conjugal chastity, under the name of 〈 in non-Latin alphabet 〉 honor, to be proposed by the Apostle in opposition to all the Gnostic practices which there follow, whereas marriage was detested and accused by these, as a work of the Devil: And then in that notion 〈 in non-Latin alphabet 〉 may possibly be taken here, for the lawful, honorable use of marriage, 〈 in non-Latin alphabet 〉 , for the satisfying the desires of the flesh, that is, for the avoiding of fornication, or 〈 in non-Latin alphabet 〉 ustion, and all villainy, in which case the Apostle prescribes marriage, 1 Cor. 7. 2, and 9. And so this last part of the character of these abstinences will also be here fitly added, to show the wickedness of these fair pretences of these Gnostics, in that they brought them to all dishonorable lusts, by forbidding them the use of lawful marriage, and allowing no honorable means of satisfying those desires which are implanted by nature in them. The verse being thus rendered, it is already visible that there is no ill, but a good character set on 〈 in non-Latin alphabet 〉 , will-worship. For first, it is here joined with two things which are confessedly good, 1. humility, 2. severity and austerity to, or mortifying of, the body; the first a known moral and Christian virtue, the second an act of self-denial, which, as such, cannot be unacceptable to Christ, and as a species of revenge 2 Cor. 7. 11. will be numbered among the effects of

Annotations on the New Testament

CHAP. III.

Annotations on Chap. III.

Annotations on Chap. III.

CHAP. IV.

Annotations on Chap. IV.

Annotations on Chap. IV.

THE EPISTLE OF PAUL THE APOSTLE TO THE [note a] COLOSSIANS.

CHAP. I.

Annotations on Chap. I.

CHAP. II.

Annotations on the Epistle to the Colossians. Chap. II.