Annotations on the New Testament

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 sorrow according to God. Secondly, these doctrines are said, in respect of will-worship discernible in them, to have 〈 in non-Latin alphabet 〉 ,