Annotations Upon the New Testament

CHAP. XII.

Vers. 1. IT is not expedient for me doubtless to glory ] That is, although for you it behooves me to glory, that I may defend the dignity of my Ministry against detractors; yet it is not expedient for me, viz. Simply, and unless in the present or like case, because it hath a show of boasting.

I will come to visions and revelations of the Lord ] viz. To relate them. Revelation includes or supposeth vision, but not contrarily.

Vers. 2. I knew a man ] That is himself, his modesty. Job. 42.5. In Christ ] having union, communion with Christ. 14. years ago ] so long since Paul was converted, and after had this Revelation.

Whether in the b • dy I cannot tell; or whether out of the body I cannot tell ] By this he expresseth the more the greatness of the revelation. For he means that God dealt so with him, that he himself did not conceive the manner. He saith therefore, that he knows not whether in his body and soul he was caught up into heaven, on in his soul only.

Caught up to the third heaven ] He calleth it the third heaven, in respect of the heavens under it: for the place wherein we breath is the first heaven; the starry firmament is the second heaven; and the Paradise of God the third. See 4. verse.

Vers. 4. Which it is not lawful for a man to utter ] Not lawful for a man to think he can utter, which he had no Commission to utter. It fell not within the laws of preaching to publish them.

Vers. 7. A Thorn in the flesh, the Messenger of Satan to buffet me ] It may be rendered the Angel Satan. Some inward corruption which Paul felt in his own heart; which Satan stirred up in him. Mr. Hildersham.

Some would have it original corruption set on by the Devil; others interpret it to be a wound in the Spirit, the sting of conscience pressing him down to the nethermost hell in his sense, that was taken up afore to the highest heavens. Others say he was unapt to any good, praying, or preaching: for so God cured and prevented pride by eclipsing gifts and spirit; he repeateth it twice in this verse, as a thing worthy to be observed, least he should be exalted above measure. Some interpret this prick in the flesh, a bodily disease, the head-ache, the Iliacke passion; others blasphemous thoughts darted in with violence. Some say he was much reproached by the false Apostles, as a man of mean presence; and perhaps had some imperfection in his speech; they might charge him, that he had lived on the people's bounty, or misled them. It is certain it was some constant impetuous torment what ever it was.

Vers. 8. Thrice ] That is often, à Lapide. So Beza and Estius, oft and earnestly. Doctor Hall.

Vers. 9. My grace is sufficient for thee ] That is, thine infirmity shall not be removed; content thyself, that thou art in my favor, and hast received my grace; by which thou dost withstand this temptation.

My strength is made perfect in weakness ] He meaneth that the lower men be brought, and the more weak and unable to be established they may seem to be, the more divine is that power manifested to be, whereby they are established.

Vers. 10. When I am weak, then am I strong ] Strongest through hope in Christ, when I am weakest through sense in myself. Not only by an intrinsical disposition, that we are more inclined to seek strength; but indeed by a Spiritual capacity, Jesus Christ is more prepared to bestow strength, when we are sensible of our own weakness.

Vers. 11. I am become a fool in glorying ] As if he had said, it is the guise and character of a fool, affectedly to commend himself; but I have not affected it, ye have compelled me. ] You have forced me to this folly as it were, who so much esteem false Apostles my contemners.

I ought to have been commended of you ] That is, ye ought to have given testimony to my integrity, and to have maintained the honor of my Ministry.

For in nothing was J behind the chiefest Apostles ] Therefore Peter was not the greatest of all. He speaketh it not of gifts alone, but of power and authority, as the Text shows. See Beza on 11. Chap. v. 8.

I am as much an Apostle as they, who are more then much Apostles, As the Greek will bear it.

Though J be nothing ] Though you through envy account me nothing; and though I in humility would account myself nothing.

Vers. 14. For I seek not yours but you ] That is in my Ministry with you, I do not look after my own temporal profit, but your salvation. Yet Ministers should find both us and ours us in our obedience, ours in our recompense.

Vers. 15. Spend and be spent ] Not only lay out my substance, but lay down my life for you. Doctor Halls Paraph. The former 〈 in non-Latin alphabet 〉 notes to be at cost with them, to take some pains; but the other word 〈 in non-Latin alphabet 〉 , notes the spending of all Super impendor.

Vers. 20. Swelling ] That is, taking things unkindly, sitting and musing that one should so wrong me; and even having the heart rise against him for it.

Tumults ] That is, making a great stir of the wrong received, telling this body, running to that, filling the Town with it.

Vers. 21. Bewaile ] In Paul's Language (as a learned man observeth) to bewail, and correct, seemeth to have been all one.

Vncleanesse ] All impure words, and behaviours, fornication, and wantonness, things of the same kind.

CHAP. XIII.

Vers. 1. IN the mouth of two or three witnesses ] Himself and Timothy.

Vers. 5. Examine yourselves, prove yourselves ] Doubling his phrase, as it were his files; thereby showing that it is not a superficial, but a substantial examination that is required in these weighty matters; some say the first word signifies a curious search, the other an approbation on trial.

Whether ye be in the faith ] That is whether the faith be in ye, so John saith, he was in the Spirit, 1 Rev. so one is said, to be in the flesh, Rom. 8.8.

Except ye be reprobates ] In the state of reprobates, unapproved, counterfeit; he means not such as are opposed to the Elect, as the word reprobates is usually taken by us in English; therefore the translation is not so proper.

CHAP. I.

G Alatia was a most brave Province of lesser Asia near Phrygia. See Acts 18.

The Apostle handleth the same argument here that he doth in the Romans ; this is as it were an Epitome of that, and hath many the same sentences, reasons, and phrases with that.

Vers. 1. An Apostle ] That is, called or designed to be an Apostle. Paul in his salutations is wont to style himself an Apostle, that he may win authority to his dofrom his person.

Not of men ] as Princes send civil Ambassadors, or as the Jews sent false Apostles.

Neither by man ] as Timothy, Titus, Luke, who were ordained by man; or else not by the commendation, pains or instruction of any man.

But by Jesus Christ and God the Father ] That is immediately by God. Whosoever will take to him the place of teaching, it behooves him to speak in the name of God or Christ. But because the Galatians did more doubt of Paul's calling, therefore he expresseth more here then in his other Epistles, to assert that. He doth not barely affirm that he was called by God, but on the contrary denies that he either received it from men, or by men. He speaks not of the common Offices of Pastors, but of the Apostleship.

Vers. 4. From the present evil World ] From bondage under the custom of it; from the fellowship with the men of it, and from the plagues that belong unto it.

Vers. 6. I marvel that ye are so soon removed ] 〈 in non-Latin alphabet 〉 is properly to be transferred or transported from one place to another, as Plants or Trees are wont to be transported, Hos. 5.10. the Septuagint useth this word, whence the Apostle borrows it. He speaks here of the apostasy or seduction of the Galatians by false Apostles. He alludes (saith Jerome ) to the word Galal to roll; as if he should say, You are Galatians that is, rolling and changing, falling from the Gospel of Christ to the law of Moses.

Vers. 8. But though we or an Angel from Heaven preach any other Gospel to you ] Plainly implying, that though the person which brings a doctrine were an Angel, yet he must be tried. He doth not say a contrary Gospel, but any other Gospel. That which is directly besides the Gospel, is indirectly against the Gospel; if we be justified by faith, understanding it exclusively, that is, sola fide, then we are not justified by works.

Vers. 10. Do I seek to please men? ] This interogation is a negation; I do not seek.

For if I yet please men ] without respect to the pleasing of God, 1 Cor. 10.33. q.d. It is true indeed, once I did seek to please men, but I am now otherwise then I was.

Vers. 18. I went up to Jerusalem to see Peter ] From this Greek word rendered see 〈 in non-Latin alphabet 〉 comes historia, in which things are set before our eyes, as it were.

CHAP. II.

Vers. 1. I Went up again to Jerusalem ] Or, ascended, because Jerusalem was placed and seated upon a mountain, and compassed with mountains, Psalm 125. Or, in respect of the dignity and excellency of the place: as we in England are said to go up to London from all the parts of the Land, because it is the chief City.

Vers. 5. The truth of the Gospel ] That is, the truth of God revealed in the Gospel concerning justification and salvation by the free grace of God, through the merits of Christ apprehended by faith.

Vers. 6. In conference added nothing to me ] That is, he had so full a measure of Divine revelation, that when they came to talk together of the points of Christian Religion, they could tell him nothing which he knew not before.

God accepteth no man's person ] That is, for the outward appearance, as the Greek will bear it; so he regards not the rich more then the poor.

Vers. 7. The Gospel of the uncircumcision was committed to me, as the Gospel of circumcision was unto Peter ] The words Circumcision and uncircumcision signify the Nation of the Jews and Gentiles, the one circumcised the other uncircumcised.

Vers. 9. James, Cephas ] Cephas is Peter, so called by Christ, John 1.43. James named before Peter, 1 Cor. 9. John 1.44. Not Peter but James was the President of the Council of Jerusalem, because he spake the last, and concluded all, Acts 15.13. and 21.18.

He names James in the first place (saith Estius a Papist) for the honor of our Lord, whose brother he was, and because he was Bishop of Jerusalem, where these things were done, and also was much respected of the Jews for the opinion they had of his sanctity.

Vers. 11. I withstood him to the face ] Jerome and others would have it a shadowsight simulate non vere ; but face is not opposed to withstanding cordially but secretly, behind his back. Paul resisted him in truth and good earnest; this appears because in the words following he sets down a weighty and urgent cause of his reproof.

Vers. 15. And not sinners of the Gentiles ] The Gentiles were not greater sinners by nature then the Jews; but the Apostle speaks here according to the opinion of the Jews, who thought the Gentiles greater sinners then themselves. That is, not sinners of the people of the Gentiles to whom the law was not given, they wanting the rule of God's law ran head-long into every sin.

Vers. 20. I live, yet not I, but Christ liveth in me ] showing, that he had life whereby he did live, but had not life in himself to give to others, as Christ, John 5.26. Agustine.

CHAP. III.

Vers. 1. O Foolish Galatians ] The Greek word 〈 in non-Latin alphabet 〉 signifies those that are stupide, and which understand not what they ought; it is used also Luke 24.15. Foolish and slow of heart, the latter interprets the former.

Who hath bewitched you ] That is, who hath deluded your eyes, and caused you to think you see that which you see not. He useth a word borrowed from the practice of witches and sorcerers, who use to cast a myst (as it were) before the eyes, that is, dazzle them, and make things to appear unto them which indeed they do not see. Some say to bewitch is to hurt with the eyes.

Before whose eyes Jesus Christ hath been evidently set forth ] As if he had said, to whom I have preached the doctrine of the Gospel in such evidence and plainness, as if Christ had been crucified among you, and you had seen his blood distilling from his hands and side. So Calvin, Pareus, Estius a Papist, and others.

Vers. 2. By the works of the law, or by the hearing of faith ] By works is meant the doctrine of justification by the works of the law; and by the hearing of faith is meant the doctrine of the Gospel: hearing being put for the thing heard, and faith for the doctrine believed.

Vers. 6. It was imputed unto him for righteousness ] To impute properly is a speech borrowed from Merchants; and it signifies to reckon, or to keep reckoning of expenses and receipts; so Ebilem 18. impute it to me, that is, set it on my reckoning; that is, the thing which his faith believed was imputed to him by God.

Vers. 13. Being made a curse for us ] He saith not, Christ was cursed, but a curse, which is more; it shows that the curse of all did lie upon him. Calvin.

Cursed is everyone that hangeth on a tree ] The death on the Tree was accursed above all kinds of death, as the Serpent was accursed above all beasts of the field. Both for the first transgression, whereof the Serpent was the instrument, the tree the occasion.

This is taken out of Deut. 27.26. the Apostle here and elsewhere alledgeth the Old Testament according to the Septuagint interpretation commonly then known and received among the Grecians. Therefore though he was most skillful in the Hebrew Tongue, yet he thought it enough to express the sense of the Law.

Vers. 16. Promises ] By the promises are meant the covenant of grace made with Abraham, so called for two reasons; 1. Because the main of the covenant consists in promises. 2 Because the covenant was revealed to the Fathers in promises, but not performed.

And to thy seed, which is Christ ] Christ personal and mystical, both; his person primarily and principally, his Church mystically.

Vers. 17. The promise ] So called, because all the promises are for substance one in the Lord Christ, and meet in him as lines in the center.

Vers. 19. Ti •• the seed should come ] that seed, that is, Christ, verse. 16. therefore he being come, the subserviency of the Law to the Gospel should seem to cease. Some expound this only of the Ceremonial law, as Beza and some others; when Christ came, the Ceremonial law was taken away; but in the 12 and 13 Verses he speaks of the Law whose sanction was, He that doth them shall live in them, therefore the moral • awe is chiefly meant. Christ both personal and mystical is here meant; the Law was given to the Jews to prepare them for Christ personal, and given to the Church till all be fulfilled.

In the hand of a Mediator ] That is, by the ministry of a Mediator. Typicall Moses, real Christ.

Vers. 20. But God is one ] God is said to be one and the same, constant and unchangeable like himself.

Vers. 22. All ] Not 〈 in non-Latin alphabet 〉 all men, lest some women might be exempted; not 〈 in non-Latin alphabet 〉 all women, lest some man might be exempted: but 〈 in non-Latin alphabet 〉 all, that is both men and women; as if Paul would purposely prevent all cavils.

Vers. 23. But before Faith came ] That is Christ, saith Pareus, Faith being taken metonymically for its principal object. The revelation of faith in Jesus Christ. Fides significat revelationem plenam eorum quae tunc latebant sub obscuritate umbrarum legis, neque enim fidem adimit patribus qui sub lege vixerunt. Calvin.

Vers. 24. The Law was our Schoolmaster to bring us unto Christ ] As without a Schoolmaster first had and used for entrance in rudiments, children come not to the University; so without the Law we cannot be sufficiently taught to be preferred unto Christ; he that changeth from a Country School to the University, changeth his Tutor; so we are not under the law, but under grace.

Vers. 27. For as many of you as have been baptized unto Christ, have put on Christ ] A speech borrowed from the custom used in the Primitive Church; for those that were Adulti or come to age, when they were baptized came to the Church the Sunday before the Pascha, and put upon them white clothes; therefore the day was called Dominica in albis, and they were called Candidati.

Vers. 28. There is neither Jew nor Greek ] He saith this to take down the pride of the Jews, and lift up the heart of the Gentiles.

There is neither bond nor free ] To take away the great carnal difference among professors. There is neither male nor female ] To take away the base difference that the Turkish Mahomet puts between the two Sexes, when he saith the weaker hath no soul to save.

Vers. 29. Heirs according to the promise ] That is, we who are Gentiles must receive the inheritance no otherwise then Abraham did, and thus become Abraham's sons: but he was heir by promise, and not by nature, and so must we.

CHAP. IV.

Vers. 4 THe fullness of time ] 1. Fullness of grace, 1 John 10. 2. Of fulfilling promises, 2 Cor. 1.20. 3. Of fulfilling the Law, Rom. 10.4. and Prophets, Luke 1.70. 4. End of the world after him, 1 Cor. 10.11.

Made under the Law ] Not only under the ceremonial Law as he was a Jew, but under the moral as a man; for it is under the Law under which we were, and from which we are redeemed. See Gal. 3.13.

Vers. 5. To redeem them that were under the Law ] 1. On the Laws part, it rigorously exacted perfect obedience, under pain of eternal death. 2. On our part, we do what the Law enjoins out of a slavish Spirit.

That we might receive the adoption of Sons ] The Greek word for adoption shows the nature of it, to put one in the place of a Son.

Vers. 6 Crying Abba Father ] That is, causing you to cry; as we call it a merry day, which makes men merry. Aug. de dono perseverantiae, c. 23.

The gemination notes siduciall, filial, and vehement affection. The first is an Hebrew, or Syriac word. The second a Greek, whereby is signified the union of the Hebrews and Grecians, or Jews and Gentiles in one Church.

Vers. 9. Weak and beggarly elements ] Or to come nearer to the meaning of the Apostle, strengthlesse and beggarly, as the Greek words signify; both the Mosaical ceremonies, and Heathenish worship. See 3. v.

Strengthlesse ] Because they could not justify.

Beggerly ] Because they have no consolation, or salvation in them. Pareus.

Vers. 10. Ye observe days, and months, and times, and years ] By days are meant Jewish Sabbaths: by months, the Feasts observed every month in the day of the New Moon.

Times ] Or seasons as the Greek word signifies, fit times for the doing of this or that business. It was the manner of the Gentiles, to make difference of times in respect of good or bad success; and that according to the signs of heaven. And it is very likely, that the Galatians observed days not only in the Jewish, but also in the Heathenish manner.

Yeere. ] The seventh of Remission, and the 50. of the Jubilee.

Vers. 15. Ye would have plucked out your own eyes ] That is, departed from your dearest things to have done him good.

Vers. 19. Of whom I travel in birth again, until Christ be formed in you ] The Apostle useth a comparison drawn from the forming of an infant in the womb, which is not formed all at once, but the principal parts first; the heart, brain and liver; and then the other by degrees: for grace is not wrought all at once, but by degrees. The pains of travel breed not greater desire to see the man child borne into the world then Paul's love in him, till Christ were new formed in them.

Vers. 21. Ye that desire to be under the Law ] That is, the writings of Moses commonly called the Law, because the Law was the principal part thereof.

There is a threefold being under the Law. 1. For justification as here, and condemnation as in the fourth and fifth verses of this Chapter. 2. for Irritation, as it stirreth up sin, so Rom. 6.14. 3. For compulsion, Gal. 5.18. That is, not forced to duty as a slave.

Vers. 23. Borne after the flesh ] That is by a bare natural power of generation.

By promise ] That is, not so much by any natural strength of the Parents, as by virtue of God's promise, which bound his truth to set his omnipotency a work above nature.

Vers. 24. Which things are an allegory ] That is, being the things that they were, signify the things that they were not; a figure of some other thing mystically signified by them; that is they represent or signify the two Covenants.

For these are the two Covenants ] That is, distinct Covenants, of works and grace; first and second Covenant; not the Covenant of grace differently administered in the Old and New Testament. Ishmael was not under the Covenant of grace in any sense; Isaac and Ishmael represented all men; regenerate, and unregenerate, all which are under the Covenant of works and grace.

Mount Sinai ] Which came thence, being there published and promulgated; the Law the Covenant of works.

To bondage ] That is, begets not Children of a free and ingenuous Spirit; loving God and out of love doing him service; and merely of his grace, love, free favor, and promise, expecting their reward; but bondslaves, which out of a fear of punishment, or hope of reward do service, and expect the reward, for the worthiness sake of their works.

This Covenant is Hagar] That is, signified by Hagar, so called for a double respect. 1. For its condition, because it begets all Children to bondage. 2. For subordination, Sarah's maid the Law is a servant to the Gospel, and Gospel-ends.

Vers. 25. Mount Sinai in Arabia ] That is, so by signification, and representation; and answereth in signification and type to Jerusalem which now is, and is in bondage ] That is, to the Law, and to the curse and rigor of it, being debtors to the whole Law to do it; or if they do it not, to the curse to suffer it.

Vers. 26. Jerusalem ] That is, the heavenly Jerusalem the Church; the number of true believers, which do indeed seriously embrace the doctrine of the Gospel, which began by Christ and his Apostles to be preached at Jerusalem ; not hoping to be justified and saved by the merit of their own works, but by the free promise of God in Christ; these are free from the curse and rigor of the Law; and she is the mother of all true Christians of us all ] That is, of myself and all those which with me look for righteousness and salvation, alone through the merits of Christ, and mercy of God in Christ, through faith in his name.

CHAP. V.

Vers. 1. STand fast ] A metaphor taken from Soldiers, which stand in their ranks, and fight valiantly where the Captain hath set them; not shrinking a foot.

In the liberty wherewith Christ hath made us free ] This liberty consists in freedom, partly from the curse of the Law, partly in its rigide exaction; and partly from the observation of ceremonies. Vorstius.

And not be entangled ] The word is metaphorical, alluding to Oxen who are tied to the yoke; their necks being pressed and kept under. So Pareus and others. Let us not return like willing slaves, to our chains again.

Vers. 2. Behold I Paul say unto you ] q. d. These things are as certain, as I am truly called Paul. Pareus.

Behold ] It is a word of one stirring up attention. I Paul who am an Apostle, and have authority to publish the Gospel say unto you, whosoever saith to the contrary; if you think circumcision of necessary use with faith in Christ in the matter of justification, you shall have no benefit nor comfort by Christ's death, passion, resurrection, or anything he hath done; Christum dimidium quisquis habere vult, totum perdit. Calvinus.

Vers. 3. Every man that is circumcised, is a debtor to the whole Law ] He is a debtor in regard of duty, because be that thinks himself bound to keep one part of the ceremonial Law, doth thereby bind himself to keep it all. And he that is a debtor in duty to keep the whole Law must needs be a debtor in regard of the penalty, because he is not able to keep any part of it.

Vers. 4 Christ is become of none effect unto you, whosoever of you are justified by the Law ] So many of the Galatians as sought to be justified by the Law, that is, by their own obedience prescribed by the Law.

Ye are abolished from Christ ] Or as it is in the original, ye are made void and empty of Christ, that is Christ is an empty and unprofitable Christ to you, that are of that erroneous opinion, and hold stiffly that you are justified by the Law.

Falne from grace ] viz. of God, That is the doctrine of grace say some; the favor of God, and all the benefits flowing from it saith Pareus. See 11 Rom. 6.

Vers. 5. Neither circumcision availeth anything, nor uncircumcision ] By circumcision, he means the outward privileges of the Jews; and by uncircumcision, the privileges of the Gentiles, Baptism, and the Supper. All outward prerogatives avail nothing to justification.

V. 6. But faith which worketh by love ] Faith is not wrought by charity (as Bellarmine perverteth this Text) for then it will follow that love, by which faith is wrought, must needs be before faith; the Greek word is not of the passive, but of the middle voice, as the Interlinear, faith which is effectual; Pagnine, working by love. Faith worketh by love, not as fire maketh hot by heat; which is a formal property inherent in it. But as the soul doth this, or that by the hand; which is an externe Instrument conjoined unto it.

Vers. 7. Run well ] Our Christian life is often compared to a course, because there is need of alacrity, and striving to it.

Did let you ] Stop you, intercept your course, turn you out of the way; secretly intimating their inconstancy.

Vers. 12. Cut off ] Seeing they glory so in the skin cut off.

Which trouble you ] Or as the Greek word signifies waste and overthrow; because these men drive Christians out of house and home, as enemies when they come to sack or spoil a Town.

Vers. 13. But by love serve one another ] That is, let every man in his place and calling become servant to another, and so preserve love by the duties of love.

Vers. 14. For all the Law is fulfilled in one word ] This is secretly opposed to the doctrine of the false Apostles, which urged ceremonies alone. Calvin.

Love thy neighbor as they self ] It is a note of similitude, not equality.

Vers 16. Fulfill the lusts of the flesh ] That is, accomplish them with love, with pleasure, and with full consent of will.

Vers. 17. The flesh ] That is the corruption of man's nature.

Lusteth against the spirit ] That is, grace in the heart.

And the spirit lusteth against the flesh ] First, by laboring to overmaster, and keep down the motions thereof. Secondly, by stirring up good motions, and inclinations to piety.

Vers. 18. Ye are not under the Law ] Condemning or forcibly compelling you.

Vers. 19. Now the works of the flesh are manifest ] The Apostle when he speaks of the fruits of the flesh, he saith of them, that they are manifest not only to God, but men, which have the light of reason and natural conscience; but when he comes to speak of the fruits of the spirit, he saith not so of them, verse. 22. The grace of God's Spirit is a hidden and secret thing, 1 Pet. 3.4. and is not so easily discerned.

Vers. 20. Witchcraft ] The word 〈 in non-Latin alphabet 〉 properly signifies poisoning; but here it is fitly translated Witchcraft, because all poisoning is comprehended under Murder which followeth.

Vers. 21. And such like ] The Apostle having reckoned up many works of the flesh is forced to conclude and say, and such like ] as being not able to think of all the sins, which do as fire sparkle out of the furnace.

Of which I tell you before as I have also told you in time past ] before ] Before you go to Hell, as I have already told you.

Vers. 22. The fruit of the spirit ] He called them works of the flesh; vices end in themselves; but fruits of the Spirit, virtues abound with fruit. It is so called, as Ephes. 5.9. 1. Because all grace comes originally from the Spirit, as the fruit is derived from the root. 2. Because of the pleasantness. 3. Of the advantage and profit to ones self.

Faith ] By faith he meaneth fidelity, in making good the words that have gone out of our mouths; so Pareus, Estius, and others.

Vers. 23. Against such there is no Law ] Such persons, not works. 1. They need not rigorous Law to compel them, by virtue of their graces they will do them. 2. No Law to condemn them, so Pareus, that is the better.

Vers. 24. Have crucified ] He useth this word, to show that mortification of the flesh, is an effect of the Cross of Christ Calvin.

The flesh ] That is, the corruption it self of nature.

With the affections and lusts ] That is, the inward working of it in sudden passions, and more settled desirers.

Vers. 25. Walk ] Orderly by rule, by line and measure.

Vers. 26. Vain glorious ] Desiring to be accouted rich, eloquent, good by men.

Provoking one another ] Striving to anger, and vex one another with injuries, contumelies, and contempt.

CHAP. VI.

Vers. 1. IF any man he overtaken with a fault ] He meaneth a frailty and infirmity; and to be overtaken is on the sudden, ignorantly, and without deliberation, to be drawn to commit some offense.

Restore ] The word is borrowed from Surgeons who being to deal with a broken joint will handle the same very tenderly: so must they be dealt withal in reproof which sin out of human frailty.

Lest thou also be tempted ] Even with a powerful and prevailing temptation to fall into thy brothers sin. He doth not say lest thou also be overcome, but tempted ; because if God leave thee to the temptation thou wilt soon be overcome.

Vers. 2. Bear ye one another's burdens ] Both the inward burden of your temptations and corruptions, and the outward of afflictions, Isaiah 13.16. We must not bear with their sins, but help them out of their grief by consolation, their sin by direction.

Vers. 4. Let every man prove his own work ] The Greek word 〈 in non-Latin alphabet 〉 translated prove, signifies also to approve, as Rom. 14.2. 1 Cor. 16.3. And so the word is used in English, when we say, such a one is to prove a will, that is to approve it. The word here may be understood in both senses, to prove our works, and to approve them.

To rejoice ] The Greek, to glory: which is more then to rejoice.

Vers. 5. Bear his own burden ] as a Porter.

Vers. 6. Let him that is taught ] Gr catechized, or taught familiarly by word of mouth, or lively voice, as when children are taught the first principles of Religion. Here it is taken more largely for him that is any way taught and instructed. Make him that taught him ] catechised him, or instructed him, generally. Partaker ] That is, communicate, afford, give unto them these temporal things.

Vers 7. For whatsoever a man soweth, that shall he also reap ] It is an usual proverb among all Nations; You have the like sentences, Job 4 8. Prov. 11.18. and elsewhere. To sow with the Hebrews often signifies to work, and to reap to be rewarded or punished, Matth 25.24, 26: 2 Cor. 9.6.

Vers. 10. As we have therefore opportunity ] Take the present occasion of doing all the good thou canst. 〈 in non-Latin alphabet 〉 signifies in a large acceptation, seasonableness of circumstance, whether of time, place or any occasion: but most properly a seasonable time.

Vers. 14. Cross of Christ ] Some understand it of the afflictions which he did suffer for the profession of Christ; but this sense cannot be, that we should rejoice in nothing but affliction; it is rather to be understood of the Cross which Christ suffered for us then of that we suffer for him, as 2 Cor. 2.2.

Vers. 15. For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature ] That is, are neither acceptable to God, nor available to salvation. under these two synecdochically comprehending all outward privileges and dignities.

As many as walk ] The Greek word signifies not simply to walk, but to walk by rule, in order and measure, without treading aside, but making straight steps to our feet, Heb. 12.13.

According to this rule ] This Canon; that is, the doctrine of this Epistle Metaphora ab architectis. Pareus.

The Israel of God ] Israel of old was the Church of God; therefore the Church is now called the Israel of God.

Vers. 17. For I bear in my body the marks of the Lord Jesus ] The word in the original translated marks, doth properly signify Prints with a hot Iron. But here it is used generally to signify any blemish, scar, or mark whatsoever. Prisons, bonds, whips, buffetings, stoning, reproaches of all kind, which he endured for the testimony of the Gospel.

CHAP. I.

Vers. 1. T O the Saints ] 1. They were all Saints by outward profession. 2. There were many true Saints, the better part giveth the denomination; Wine and Water is called Wine.

Ephesus ] This was a mother City in lesser Asia, famous for Idolatry, Conjuring, as the Acts of the Apostles testify; so given to all riot, that it banished Hermodorus because he was an honest sober man: yet here God had his Church. It was near the Sea, given to merchandize, ample and rich. Bayne.

Vers. 3. Blessed be the Lord God and Father of our Lord Jesus Christ, who hath blessed us, &c ] Blessing is applied,

First, to God; and signifies,

• 1. To consecrate to an holy use, Gen. 2.3.
• 2. To enrich with favors, as here, and Acts 3.26.

Secondly, to man; who is said to bless God when he prayeth unto him, or praiseth him for his mercy, as here, and Matth. 14.19. & 26.26. Psalm 103.1. & 104.1. & 115.18. Luke 1.68.

Blessed ] That is, praised.

Who hath blessed us ] That is, enriched us with all blessing or grace.

With all Spiritual blessings ] In the original it is in the singular number, with all spiritual blessing ; all, and yet but one blessing: to note, that Spiritual blessings are so knit together that they all make up but one blessing.

Blessings may be said to be Spiritual three ways: 1. When they are blessings bestowed on men's Spirits; when their souls prosper. 2. When they are wrought, not in a natural way, but by the Spirit of God. 3. When they tend to a Spiritual end. 2 Chron. 17.2, 3. Spiritual blessings are the chiefest, 1. Because they are the blessings of God's right hand. 2. Come from his choice love. 3. Because they are blessings of the spirit and soul. 4. Because of their conjunction; where God gives one Spiritual blessing, he gives all.

In heavenly places ] or things ; places is not in the Original. In Heavenlies. This word is used five times in this Epistle, Verse 20. of this Chapter, 2, 6.3, 10. and 6.12. on which last place see Dr. Gouge.

Vers. 4. Chosen us in him ] or, for him, as some would have it; not as if Christ were the foundation of election, but we are chosen in him as the foundation of our salvation.

Vers. 5. According to the good pleasure of his will ] The Greek word 〈 in non-Latin alphabet 〉 rendered here good pleasure is a word peculiar to the Scripture, and (as Jerome saith) was first invented by the LXX Interpreters, that they might express the signification of the Hebrew word Ratson.

Wherein he hath made us accepted ] Greek freely made us free.

Vers. 8. All wisdom ] 1. In regard of the excellency, because it serveth to all purposes. 2. In regard of the quantity, not absolutely, but comparatively: 1. In comparison of that measure which was given the believing Jew. 2. In regard of those which are more imperfect.

Vers. 9. The mystery of his will ] The Gospel of salvation may be called a mystery in three regards: 1. Absolutely, because it is a thing of it self within the will of God, which no creature by it self is able to know. 2. In regard of the spare revelation and small number of those to whom it was manifested. 3. Now it is divulged, in regard of those whose eyes are not opened to see it.

Vers. 10. In the dispensation ] It is a word taken from Stewards, and such as have the keeping of things in common, and are to distribute them as they see fit for singular persons and occasions. To dispense them is to distribute that I have in common, as is fitting in wisdom, to persons and occasions in particular. Dispensation of times is put by a metonymy of the adjunct, for fullness of times wisely dispensed. Baine.

Of the fullness of times ] Fullness of times indefinitely, universally notes the consummation of all these seasons successively which God had appointed for the gathering of his Saints

Gather together in one ] There are three significations of this Greek word. Chrysostom hath two: 1. Gather together as members under one head, (both which are in Heaven, and which are on earth) Angels and men; this interpretation Zanchi follows. 2. To recapitulate and sum up what was spoken more fully; so we say the heads of a Sermon; so it is used Rom. 13.9. All excellencies are summed up in Christ; all the Sacrifices were fulfilled in that one Sacrifice, all the promises were accomplished in him. 3. Summatim instaurare, briefly to restore all things, and bring them to their primitive perfection; what we lost in Adam is restored in Christ, both in Heaven and in Earth. Angels and Saints in the Church Triumphant and Militant.

Vers. 11. Also we have obtained an inheritance ] We were sorted out; the old books read it we are chosen, the latter we have obtained an inheritance. The word signifies, we have been chosen as it were by lot to an inheritance.

Vers. 13. After that ye heard the word of truth ] That is, the Gospel; it was indicted by the Author of all truth, and contains so much supernatural truth as is necessary for our salvation. 3. It excites us to the embracing, and practicing of truth.

In whom after that ye believed, ye were sealed with the Holy Spirit of promise ] The original runs thus, In whom believing, or having believed, or when you believed, you were seal • The nature of a seal is to make things sure, Dan 6.8. Matth. 27.66. as a writing is firm amongst men, when the seal is put to it; secondly men set their seals also on things to note their propriety in the thing which is sealed. See 2 Cor. 1.23. with that holy Spirit of promise ] Gr. See Beza.

Vers. 14. Which is the earnest of our inheritance ] Our English relative (who ) doth more distincly answer to the Greek then (which) This word earnest is in the original tongues more large then our English; and may signify pledges, pawns, hostages, as well as earnest, which is in contract of buying and selling only exercised; and is a giving some small part of a sum, to assure that the whole shall be tendered in due season.

Of the purchased possession ] It is one word in the Greek, but two in English, because we cannot otherwise express it; some refer it to the persons, so Calvin. Others to the estate they shall attain unto, when they come to heaven. So 1 Thess. 5.9. and 2 Thess. 2.14.

Vers. 16. Cease not to give thanks ] 1. In all his solemn addresses. 2. By frequent ejaculations. 3. In regard of the habitual disposition of the soul. 4. Would persevere in it.

Vers. 17. The God of our Lord Jesus Christ ] 1. by way of opposition to all false God's, as he is called the God of Abraham, Isaac and Jacob. 2. In regard of his incarnation, God the Father gave him his body. 3. As he is mediator. 4. By way of exaltation; this is more then the God of the whole world, God of Nations.

The Spirit of wisdom ] Put for the gift of wisdom bestowed on us, so called both because the Spirit doth beget it in us; and is with it to sustain and perfect it, as also because it self is of a spiritual nature, moving them in whom it is to work after the directions of it.

Vers. 18. The hope of his calling ] Hope is put for things hoped for, not for the grace of hope, which springeth from faith; thus we say he is a man of fair hopes, that is goodly lands which in likelihood will befall him.

His inheritance ] An inheritance which comes by grace or lot, called his. 1. Because it is of his preparing and providing. 2. Because we shall have it with him. 3. Because he is the subject or matter of it; the heaven of heavens is communion with God, he shall be all in all, 1 Cor. 15.

Vers. 19. And what is the exceeding greatness of his power to us ward who believe according to the working of his mighty power ] Observe the gradation, the Apostle speaking of the power of God put forth upon those which do believe, expresseth it in a six fold gradation. 1. It is his power, only the power of God could do it. 2. The greatness of his power. 3. The exceeding greatness of his power. 4. It is the working of his power. 5. The working of his mighty power. 6. It is the same power by which he raised Christ from the dead, and set him above all; so v. 20.

Vers. 21. Far above all principality and power, and might, and dominion, and every name that is named ] Some interpreters understand this of terrene dominion; others of the Angels.

Principali • y ] Those in principal authority.

Power All secondary powers sent from them.

Might ] That is, Angels putting forth might in some miraculous effects of mercy and udgement.

Dominion ] Such Angels whose Ministry God used in the government of kingdoms and provinces.

Name ] Every creature howsoever named. Baine.

Vers. 2 • . To be head over all things ] Christ is a head in regard of intimatenesse of conjunction, by way of influence, the spring of sense and motion, in respect of government. See 4. Chap. 15. v.

Vers. 23. The fullness of him that filleth all in all ] There are four things considerable in this last clause▪ both dark and excellent. 1. The Church is Christ's fullness, t • e fullness of him ] Actively if we consider Christ not personally, but mystically as a Head, and having the Church for his body, but it is rather called Christ's fullness, because it is filled by him; the fullness it hath is from him, of his procuring, bestowing, continuing, accepting; and because all is for him, therefore his fullness. 2. Yet he filleth it, that filleth ] The Greek word is of the middle voice; but here it is to be translated actively; there is a great deal of difference between the fullness of the choicest believers, and the fullness of Christ; there is in him plenitudo fontis, a fullness of the Fountain; in them plenitudo vasis, a fullness of the Vessel; in him (say the School-men) there is a fullness of sufficiency, bounty, preeminence and redundance. 3. The extent of this repletion, all ] He fills 1. All creatures with natural blessings, Psal. 104.28. and 65.9. 2. All men with common blessings, John 1.9. 3. All the Saints with special, peculiar, and distinguishing blessings; though they have not all the same degree and measure of them. 1. With Spiritual gifts, for the edification of themselves and others, 1 Cor. 12.4.11. 2. With Spiritual privileges; all Saints are justified, and everyone as truly as any one; though they be not so greatly sanctified, they have all the benefit of adoption, the youngest children as well as the eldest, the first born; all things shall happen for the good of all. 3. With Spiritual consolation requisite to their condition, John 16.24. 2 Cor. 1.5. Lastly, he fills not only all the Saints, but all the Saints, 〈 in non-Latin alphabet 〉 all things, all their capacities. 1. All the faculties of their souls, the understanding with light, Ephes. 1.18. and 5.8. Psal. 36.9. The conscience with quickness, pureness, tenderness, quietness, Act. 24.16. 1 Titus 15. 1 Cor. 1.12. 1 Pet. 3.18. The will with Spiritual intentions, purposes, 2 Cor. 5.9. the affections of love, joy, fear, are set on him chiefly. 2 All the Members of the body, 1 Cor. 6.20. Rom. 6.13. 2 Cor. 4.10.11. 3. All the desires of the inward man. Psal. 25.13. and 37.4. Isaiah 58.11. 4. All the endeavors of the outward man 75. Psal. 2.3. Isaiah 22.12. Psal. 138. ult. 4. The qualification of this extent, in all ) 1. Ordinances. 2 Occurrences and providences, Rom. 8.28. 3. Ages and successions, 2 Cor. 4.13. 4. All relations, Rom. 3. 23. 5. Comforts. 6. amidst all their discomforts. 7. To all saving intents and purposes: initiatively and gradually here, and consummatively hereafter.

CHAPT. II.

Vers. 2. THe course of this world ] Ad verbum juxta seculum bujus mundi. Vorstius.

The world of the world, that is, that temper and frame of that age of the world.

Vers. 3. Fulfilling the desires of the flesh ] 〈 in non-Latin alphabet 〉 , The wills lust is made up all of wills. Vorstius thinks it notes the two perverse desires, some of which are more internal, some more external.

And were by nature the Children of wrath, even as others ] To be by nature the children of wrath signifies these things. 1. Wrath is our proper due, we are borne to it. 2. It belongs to us as soon as ever we have a living soul, damnati priusquam nati Aug. 3. We are irrecoverably the Children of wrath, Adam might have helped it. 4. It is universally so, as we say a man is by nature mortal, because all are so. Locus est insignis adversus Pelagianos, & quicumque peccatum original negant. Calvin. That which is naturally in all is original. See Estius.

The Apostle opposeth the word nature (saith Vorstius ) to the boasting of the Jew, as of their carnal generation from Abraham.

Vers. 5. Quickned ] Greek made alive; he repeats it again in this verse (what he had touched on in the first.) 1. In regard of the gramatical construction to make the sensefull; the sense being imperfect; in the first verse in the original, he quickened is wanting; and he varies the person; in the first verse it is you ; the Ephesians to whom he wrote; here ( we) includes himself with the Jews and repeats it to show the generality of the condition, all are dead in sin. 2. The certainty of it. 3. The corruption of our nature, that are unwilling to take notice of it.

By grace ye are saved ] And so verse 8. the Apostle brings in this sentence twice; not only to show that the progress of a Christian is by grace, but the very first beginning and setting out, tis all of grace.

Vers. 7. He might show ] The original is of greater force then our translation, that he might show forth by demonstration and evidence; that so the world might see, admire, and applaud the bounty of his grace.

Vers. 10. For we are his workmanship ] 1. He works the Saints off from their beloved sins. 2. He works them above the dearest of creatures, and comforts. 3. Works them out of carnal self. 4. Works them in Christ.

That we should walk in them ] Walking imports 1. Spontaniety in the principle, moves from within; if a man be drawn or driven, he doth not walk, Prov. 20.7. The Hebrew word in that conjugation signifies, sets himself a going. 2. Progress in the motion, he moves forward, gets ground of corruption, lives more in, to and upon Christ.

Vers. 12. That at that time ye were without Christ, &c. ] 1. They are without Christ the ground of hope. 2. Out of the Church, the place of hope. 3. Without the Covenant, the reason of all our hope and believing.

Without God ] Not only without the true knowledge and worship of God, and such as did neglect both: but such as were neglected, and not regarded of God; and suffered to walk in their own ways and sins. See 19. v. Without God. 1. In reconciliation. 2. In Communion; grace is tendentia animae in Deum. Vide Bezam.

Vers. 14. He is our Peace ] 1. That of men with God was procured by him. 2. Of men with men. 3. Of men with themselves.

Vers. 17. And came and preached peace to you, which were afar off ] Christ preached peace to them that were afar off, that is, to the Gentiles in the persons of his Apostles.

Vers. 18. An access ] The word is 〈 in non-Latin alphabet 〉 • leading by the hand, it is used also, 3 Chapter v. 12. An introduction, or adduction; it is an allusion (saith Estius ) to the custom of Princes, to whom there is no passage, unless we be brought in by one of their favorites.

Vers. 19. The household of God ] Which words imply special care and government; as a wife and good householder, hath a special care over them of his family.

Vers. 20. On the foundation of the Apostles and Prophets ] That is on the doctrine of the Scriptures of the Old and New Testament.

CHAP. III.

Vers. 8 LEsse then the least ] 〈 in non-Latin alphabet 〉 , a comparative made of a superlative.

The unsearchable riches of Christ ] Riches imply two things. 1. Abundance. 2. Abundance of such things as are of worth, riches, and riches of Christ; unsearchable riches of Christ; in Christ are riches of Justification, Tit. 2.14. Sanctification, Phil. 4.12, 13. Consolation, 2 Cor. 12.9 Glorification, 1 Pet. 1.5.

Vers. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church, the manifold wisdom of God ] That is, if it had not been for the Churches sake that God would reveal so glorious a Mystery, the Angels in heaven must have been forever ignorant of it.

By the Ministry of the Apostles, the Mysteries of God concerning man's redemption have been revealed to the Angels themselves. See John 20.21.

Some say by way of information, the Angels are edified by preaching; others by contemplating of the Church, seeing the manifold wisdom of God therein.

The Schoolmen distinguish of a threefold knowledge of Angels. 1. A natural knowledge concreated with them. 2. Experimentall; some think this is here meant, the experience the Angels gather out of the observation of God's dealing with his people. 3. Cognitio revelata.

The manif • ld wisdom of God ] Multivarious wisdom, The wisdom of God is simple and uncompounded; it is pure and unmixed with anything but it self, yet it is manifold in degrees, kinds and administrations. vide Hieron. in loc.

Vers. 12. In whom we have boldness and access ] The word translated boldness, in the Original is 〈 in non-Latin alphabet 〉 , it signifies liberty of speech, or speaking all, or boldness of face in speaking. A believer by faith hath boldness to go to God by prayer; and access; it is 〈 in non-Latin alphabet 〉 in the original, which signifies such an access as is by manuduction, as Isaac took Rebecca ; so Christ takes the soul espoused to him by the hand, and leads it into his fathers presence.

Vers. 15. Of whom the whole family ] That is, the Church. The Church triumphant in Heaven, and militant on Earth, make but one family, Gal. 6.10.

Vers. 17. Dwell in your heart ] By his Spiritual presence and gracious influence.

Being rooted and grounded in love ] That is, have a strong and firm love to the things of Jesus Christ; love is the great mover in the soul, which carries it out in all its actions.

Vers. 18. May be able to comprehend with all Saints what is the •• edth and length, and height and depth ] The Apostle sets out Christ's love with height and depth, length and breadth, the four dimensions of the Cross; to put us in mind (say the ancient Writers) that upon the extent of the Tree was the most exact love, with all the dimensions in this kind represented, that ever was.

Vers. 19. To know the love of Christ which passeth knowledge ] Christ love is great, 1. Because the love of all relations (as a Head, Lord, Father, King, Husband,) meets in Christ's love to his Church. 2. It was the love of God and therefore, infinite, from everlasting. 3 It hath no motive: Christ loves because he loves, He will have mercy on whom he will have mercy. 4. He loves without measure, it is not provoked by unkindness; yet we may know more of this love of Christ though we cannot know it all.

Filled with all the fullness of God ] Desire, 1. To be filled with knowledge of all the will of God, Col. 1.9. 2. To have a more full repair of the Image of God in you, 2 Pet. 1.4 3. In regard of your influences from God and enjoyment of him; here we enjoy him in creatures, ordinances; in Heaven we shall enjoy him immediately.

Vers. 20. That is able to do exceeding abundantly ] in the Greek it is, to do above all super abundantly.

Vers. 21. Unto him be glory in the Church by Christ Jesus &c. ] Christ is a Mediator to us two ways: 1. As in him God the Father loved us, elected us, redeemed us; Lastly in and by him he bestows all good things upon us 2. As we by him have access to the Father; therefore the Church was ever wont to conclude her prayers, per Christum Dominum nostrum, by Christ our Lord. As it was the custom in the Church to pray, so also to give thanks to God by Christ, Rom. 1.8 & 7.25.

CHAP. IV.

Vers. 1. PRisoner of the Lord ] Or, in the Lord, in the cause of the Lord. See Ch. 3 v. 1. He was an Apostle thirty five or thirty six years; for the last eight or ten he was a prisoner, and wrote several Epistles.

That ye walk worthy of the vocation ] Suitable to the purity and dignity of it. It is a holy and high calling, 1 Thess. 2.2.

Called ] 1. To holiness, to act it, 1 Thess. 4.7. 2. To glory, to enjoy it, 1 Pet. 5.10. 3. Peace, Col. 3.15.

Vers. 3. Endeavouring ] Studentes, Beza. Soliciti, Junius. Calvin and Vulg. using all possible carefulness. It is therefore first a difficult matter; secondly, of great concernment.

Verses 4, 5, 6. There is one body and one Spirit, even as ye are called in one hope of your Calling. One Lord, one faith, one baptism, one God, and one Father of all, &c. ] Here are seven ones together in two or three lines, to be an argument of unity.

This is one of the most famous Scriptures for the union of Saints that we have in all the book of God. Since they have all one Father, and so are brethren; since they have all one head, which is Christ, and so are fellow members of the same body; since they are led all by one Spirit, since they hope all for one Heaven, bear all one badge of baptism, are knit all by one bond of faith to Christ, and one another: therefore they should be at peace among themselves.

Vers. 5. One faith ] By one faith is there meant one Religion and Doctrine of salvation, 1 Tim. 1.19. The faith of the elect is but one; 1. In respect of the kind of it, being a justifying fath. 2. The object of it, which is one Christ. 3. The end salvation, Jude 3.

Vers. 6. Who is above all, and through all, and in you all ] That is, the Lord is in all his Saints by his special grace; he passeth through everything by his common providence, his eyes run through the earth, and he is above all, looking what secrets are in man's heart▪ one that stands on high and looks over all that is below, can easily see whatsoever is done.

Vers. 8. Lead captivity captive ] By captivity is meant sin and Satan, which did and do lead men captive into perdition. 2. Death and the grave, which held him captive, and in bondage for the space of three days; he leads them all captive 1. in himself, triumphing over them; 2. In his members, subduing and weakening their power.

Gave, gifts unto men ] It is he received gifts, Psal. 67. the Apostle showeth wherefore Christ received gifts, viz. to bestow them on his Church; or else Christ gave of his own and received none, and so the Apostle shows the excellency of the truth above the figure, Christ above David ; what those gifts are, is expressed in the eleventh verse; not bare qualifications of men, but officers. Singular and special gifts as tokens of his favor, such as Princes bestow upon the day of their solemn Inauguration.

Vers. 9. What is it but that he also descended first into the lower parts of the earth ] Some interpret it of Christ's incarnation, in allusion to that of the Psalm, lower parts of the earth, meaning the womb; so they say, Christ descended to take our nature of the Virgins womb; but seeing that the descending into the lower parts of the earth is opposed unto his ascending into Heaven, some conceive by the lowest parts of the earth is meant hell, as the lowest degree of Christ's abasement set against the highest degree of his glory.

Vers. 10. Far above all Heavens ] That is, all visible Heavens, Extra mundum hunc creatum. Calvin.

Vers. 11. And some Pastors and Teachers ] Pastors to instruct in righteousness, for the maintenance of purity in manners; and Teachers to maintain the purity of doctrine in soundness of judgment. So Mr. Perkins. Jerome, Augustine, Chrysostom, Theodoret thinks the Apostle expressed one office by two names, to show what thing belonged to the Pastoral charge. Implying that the scope of the ministry is to bring and preserve all the members of the Church in this unity of faith and knowledge.

Vers. 14. That we henceforth be no more tossed about with every wind of doctrine ] Their instability is expressed in two metaphors, 〈 in non-Latin alphabet 〉 tossed to and fro; the former is drawn from a wave of the Sea (for 〈 in non-Latin alphabet 〉 is a wave) and so it denotes an uncertain man which fluctuates in opinion, and is explained to the full James 1.6. The latter from a light cloud swimming in the air, 〈 in non-Latin alphabet 〉 , and carried about in a circle, having no weight in it, and may well be expressed by that of Jude 12.

The slight ] 〈 in non-Latin alphabet 〉 signifies cogging with a Die, such slights as they use at Dice.

Cunning craftiness ] 〈 in non-Latin alphabet 〉 , they watch all advantages.

Lie in weight to deceive ] 〈 in non-Latin alphabet 〉 . they have all the arts of consenage. Paul hath heaps of words to express this Serpentine quality of sin by cogging and cheating.

Vers. 15. Speaking the truth ] So it is used Gal. 4.16. Others, doing or following the truth, John 4.21.

Vers. 16. Fitly joined together ] that phrase importeth that the erroneous are like a bone out of joint, it will cost many an hearty groan before they be reduced to their right place.

Vers. 17. Walk not as other Gentiles walk ] viz. Unconverted Gentiles; do not imitate them from whom you have made so happy a departure.

In the vanity of their mind ] 〈 in non-Latin alphabet 〉 the mind is the seat of principles, of supreme primitive and undenied truths; but saith he, their minds are destitute of all Divine and Spiritual truths.

Vers. 18. Having the understanding darkened ] 〈 in non-Latin alphabet 〉 the reasoning and discursive faculty; the understanding is the seat of conclusions, and that is unable to deduce from Spiritual principles (if there were any in their minds) such sound and divine conclusions, as they are apt to beget.

Being alienated from the life of God ] That is, the life which God allows of, and which his children live by. Grace is called the life of God, or a godly life. 1. Because it is from God as the Author. 2. It is according to God as the pattern. 3. Unto God as the end. They are not only strangers to it (for so all men are naturally) but estranged, that is, an enemy thereunto, as the Apostle expounds it Col. 2.21.

Vers. 22. According to the deceitful lusts ] 〈 in non-Latin alphabet 〉 according to the lusts of deceitfulness, because lust hath a deceit in it, it draws us from God.

Vers. 23. In the Spirit of your mind ] in the most pure and Spiritual part of the soul.

Vers. 26. Be angry and sin not ] Let us seek matter of anger in ourselves rather then others, be angry with our own faults.

Let not the Sun go down upon your wrath ] He seems there to allude to that Law recorded by Moses, whereby it was provided that the malefactor which had been hangd before the Sun should be taken down from the Tree before the Sun went down; so wrath, anger, must be dismissed, and not suffered to lie down with us.

Vers. 27. Neither give place to the Devil ] Therefore the Devil doth stir up anger.

Vers. 28. Working with his hands in the thing which is good ] In some lawful and Christian calling. A good thing must be honestum & utile, an honest and profitable good thing.

Vers. 29. No corrupt communication ] The Greek word properly signifieth that which is rotten, Col. 4.6. the Apostle exhorteth to the contrary, Let your speech be always with grace, seasoned with Salt ; Salt is a preservative against rottenness.

Vers. 30. And grieve not the holy Spirit of God ] The holy Ghosts person is set forth in the Greek with very great energy, such as our tongue is not able to express it fully; three words have three articles, every word his several Article by it self, 〈 in non-Latin alphabet 〉 , the Spirit, not a Spirit; and not holy, but the holy; nor of God, but of that God.

The holy Ghost is compared to a guest, and our bodies and souls unto Inns: and as men use their guests friendly and corteously, so should we such a guest, not grieve him, Delicata res est Spiritus Dei ; much less resist, quench, or vex him, 1 Thess. 5.19, 20. Acts 7.51. Isaiah 63.10. This phrase is not to be understood properly but tropically, because the holy Ghost is uncapable of grief or passion; we grieve the Spirit when by sin we hinder the powerful working of it.

Sealed unto the day of redemption ] A metaphor (saith Zanchi ) from Merchants who having bought such goods, seal them as their own, that so they may transport them.

Glory is here called redemption; there is a twofold redemption, 1. From our sins, 2. From our imperfections, Heb. 9.28.

Vers. 32. Be ye kind ] This word 〈 in non-Latin alphabet 〉 is used of things and persons. Being used of things, it signifies both facility, Matth. 11.30. and utility, Luke 5.39. Being used of persons it signifies one that is desirous to do well, and ready to gratify. It is given to God Luke 6.35. 1 Pet. 2.3. and to men in this place.

Tender-hearted ] 〈 in non-Latin alphabet 〉 , well of bowels. The first word is opposed to anger, this to bitterness.

CHAP. V.

Vers. 1. BE you therefore followers of God ] 〈 in non-Latin alphabet 〉 , imitaters of God.

As dear children ] 〈 in non-Latin alphabet 〉 as beloved children, (ut filii dilecti, Beza ) viz of God.

Vers. 2. Walk in love ] A Christian should be so molded into a loving temper, as all his actions should savor of love, his counsels, punishments.

As Christ also hath loved us ] 1 By way of motive, Christ hath loved us. 2. By way of pattern, as he hath loved us.

And hath given himself for us ] He doth not say, hath redeemed us, but given himself for us, and for our sins, as Gal. 4. to show how he gave himself for us, quatenus sinners.

An offering and sacrifice to God for a sweet smelling savor ] An offering and sacrifice, to show the completeness of it, wherein God was well pleased and satisfied. The first word comprehends all Sacrifices, the latter signifies a bloody one. They used Incense called suffi • us in burning their sacrifices. To this the Apostle alludes here.

Vers. 3. But fornication and all uncleanness, or covetousness, let it not be once named amongst you as becometh Saints ] Fornication, uncleanness and covetousness are 1. Contrary to the very disposition and Spirit of a Saint, his new nature. 2. Pet. 1.4.2 To the dignity and privilege of a Saint; his body is a Temple for the holy Spirit to dwell in, and all things are his, 1 Cor. 3.21. A Covetous man above other sinners is called an Idolater here verse. 5. And in the Colos. (though there be Idolatry in other sins) in a peculiar way. 1. In regard of the object, he sets up his Gold instead of God. 2. Bestowes the disposition, and affection of his soul, which are proper to God; he loves it, rejoiceth in, and trusteth in it.

Not named ] With allowance, with any extenuation, but with some detestation.

Vers. 4. Jesting ] Scurrility, or scurrilous jesting, unworthy of a grave man. The Greek word signifies the handsome turning, or changing of a word, and is made a moral virtue by Aristotle ; but because men are apt to exceed in jesting, it is here taken in an evil sense.

Vers. 15. See then that ye walk circumspectly ] The Apostle means in a spiritual sense the whole course of our life; here are four things. 1. A living man having a locomotive faculty, one alive to God. 2. Terminus à quo, sin. 3. Terminus ad quem, to God, Christ, Heaven. 4. Medium, or the path to walk in, the will of God.

Vers. 16. Redeeming the time, because the days are evil ] Seeing what is past cannot be recalled; then recompense the loss of it, by the well bestowing of time to come.

Redeem ] Improve to the best advantage of glorifying God, and getting good to ourselves and others.

The time ] Greek, the opportunity or season, any opportunity for doing any business, more peculiarly the fitness of opportunity, in regard of the Gospel shining.

Because the days are evil ] That is, full of troubles and afflictions.

Vers. 18. And be not drunk with wine, wherein is excess ] Do not take in too much of the creature; 〈 in non-Latin alphabet 〉 rendered excess, signifies two things, excess in expenses opposite to frugality, and excess in delights (whether it be in meats, or drinks, or the like) opposite unto temperance; and it signifies these vices in an extremity.

But be filled with the Spirit ] q. d. drink as liberally and largely of this as you will, here is no excess to be feared.

Spirit ] viz. the holy spirit, so the vulgar, Spiritu Sancto, though (as Erasmus noteth) none of the Ancients read it so besides, yet the sense is rightly expressed; that is, with the gifts and graces of the Spirit; one is said to be full of that which he possesseth in great measure, as full of wealth, wit. See Rom. 15.14. and Acts, 6.3.5.

Vers. 19. Speaking to yourselves in Psalms, and hymns, and spiritual songs ] Our Songs must be spiritual. 1. For matter, not profane. 2. They must proceed from God's Spirit, as the Author of them. 3. Must be framed with honest and gracious words beseeming the Spirit. 4. To a spiritual end. 1. God's glory. 2. Our own and others edification; to the Lord, that is, before the Lord.

Vers. 21. Submitting yourselves one to another in the fear of God ] This is a general to the particulars that follow. First, an exhortation. Secondly, a direction.

Vers. 22. Wives submit yourselves unto your own husbands ] The duties of husband and wife are laid down first, 1. Because God made them first. 2. They are the chiefest in the family. The Apostle begins with wives, as he doth in the Colossians, and in Peter, because she is the inferior; and it is the Apostles order to begin always with the duties of the inferior; and this order is observed in the fifth Commandment. 1. Because the inferior is the lother to subject himself to his place. 2. Because it will fare worse with inferiors, if there be strife who shall begin.

Submit ] 〈 in non-Latin alphabet 〉 , The word being of the mean voice, may be translated either passively ( be ye subject ) or actively, submit yourselves. Unto your own husbands ] 〈 in non-Latin alphabet 〉 ) which words contain two things. 1. That wives ought to have but one husband, 1 Cor. 7.2. 2. That this subjection is to be performed to him alone, forbidding all submission to adulterers; commanding chaste and faithful obedience unto him.

As unto the Lord ] That is, to Christ Jesus: for this word is by a kind of excellency appropriated unto him; and it is so expounded 6. Ch. 5. v.

Vers. 23. For the husband is the head of the wife ] For shows this verse is a reason of the duty; and a husband must have a provident care to save his wife, as Christ his Church. This is metaphorically spoken, in allusion to a general body, that is, the husband by reason of his place, is more eminent; he is to protect, defend, and govern his wife. The Members are subject to the head, without reasoning.

Even as Christ is the head of the Church. ]

And he is the Savior of the body ] He means it exclusively, of none but those who appertain to the body, and are Members thereof. A Savior 〈 in non-Latin alphabet 〉 , Grecians say this Greek word cannot be fully expressed in Latin, signifying as much as a most absolute deliverer from all dangerer and evil whatsoever, Matth. 1.21.

Vers. 24. Therefore as the Church is subject unto Christ, so let the wives be to their own husbands in everything ] Here is another reason, and another rule; as the Church is the manner; in everything shows the extent.

The wife should subject her self to her husband, as the Church to Christ; such a subjection as the Church performeth to Christ, ought the wife to performer to her husband; cheerful, ready, constant subjection.

Jn everything ] Lawfull and honest.

Verse 25. And gave himself for it ] Greek gave himself willingly, he was a price and satisfaction, the end of Christ's giving up; and himself was our justification, and sanctification.

Vers. 27. That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing ]

Ob. 64. Isaiah 6.

Sol. These places are both true, the Prophet speaks of the Church Militant; the Apostle of the Church Triumphant.

The word present is taken from the custom of solemnizing a marriage: first the spouse was wooed, and then set before her husband, that he might take her to wife, to be with him. Gen. 2.22. Esth. 2.13.

Vers. 29. But nourisheth and cherisheth it ] These two words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 (to nourish and cherish ) comprize under them, a careful providing of all things needful for a man's body; to nourish is properly to feed; to cherish is to keep warm; the former is done by food; the lattet by apparel. 1 Tim. 6.8.

Vers. 31. Shall be joined unto his wife ] He shall be glued to her, as two boards are joined together with glew.

They two shall be one flesh ] Our English cannot well express the Greek in good sense word for word; which is thus, they two shall be into, or in one flesh ; they which were two before marriage, by the bond of marriage, are brought into one flesh, to be even as one flesh.

Vers. 32. This is a great mystery ] The Papists make marriage a Sacrament. The vulgar Latin translation first led them into this error; for it translateth the word mystery here a Sacrament. But 1. A translation is no sufficient ground to prove a doctrine. 2. The word Sacrament hath as large an extent as a mystery.

Vers 33. And the wife see that she reverence her husband ] As if he had said of all things, let her most carefully labor not to fail in this point of duty; the wife ] that is, every wife; see ] that is, carefully look to it and not make shifts or excuses; fear or reverence ] not as men do a Lyon or Bear, run from them, but fear to offend him; let her not dare to displease him. Reverence him, an affection compounded of love, fear and desire, love to his person, fear of offending him, and desire to please, content, and satisfy him.

CHAP. VI.

Vers. 1. CHildren obey your Parents in the Lord ] Inferiors duties are usually laid down first, because 1. They are unwilling. 2. May win superiors. your ] restrained only to their own Parents.

Parents ] In the plural number meaning both sexes; the former word 〈 in non-Latin alphabet 〉 children is in the newter gender, including male and female, son and daughter, under obedience all duties are comprehended.

In the Lord ] A phrase used also, 1 Cor. 7.39. and it may be taken. 1. As a note of direction in obedience of God. 2. As a note of limitation, that it extend not to anything against the will of God.

For this is right ] 1. According to Law. 2. By way of recompense.

Vers. 2. Honor ] All inferiors are comprised under one kind, and all their duty under this one term, Honor. 1. Inward estimation. 2. Outward submission. 3. Maintenance; Parents bear God's Image, and the Mother is subject to contempt.

The first Commandment with promise ] First is used in Scripture, where there is no second, 1 Matth. 25. The first Commandment of those which concern our duty to men, with a special promise annexed to it.

Vers. 3. That it may be well with thee, and thou mayest live long on the earth ] It is fit and just that he which honors those from whom he hath received his life, should have his temporal life prolonged.

V. 4. Bring them up in the nurture and admonition of the Lord ] This phrase (to translate it word for word) nourish them in discipline or instruction, implieth as much as if he had said, nourish and nurture them, or feed and instruct them.

Vers. 5. Your Masters according to the flesh ] Or outward man, not the Spirit. Secondly to be obeyed accordingly in civil and carnal things; as the dominion of one is bounded, so the subjection of the other.

With fear and trembling ] Fear signifies a reverend respect of one, it is that which was required of wives. 5. Chap. 33. v. trembling is more proper to servants, it is a dread of punishment.

Vers. 9. Ye Masters do the same things unto them ] A strange speech, but the meaning is, that they also in their carriage toward their servants in doing the duties of masters, must do it as unto the Lord as 5. v. that is, both the servants and Masters care in their mutual duties one to another, must chiefly be this to please and approve themselves unto God. Mr. Hilderson.

Vers. 11. Against the wiles of the Devil ] 〈 in non-Latin alphabet 〉 against the stratagemes of the Devil; for it signifies properly an ambushment, or stratagem of war; whereby the Enemy sets upon a man ex insidijs at unawares; denoting the specious and fair pretences of false teachers.

Vers. 12. Darkness ] Some expound it of unregenerate men, some of sin.

Spiritual wickedness ] Or spirituals of wickedness, as it is in the original, most monstrous vile, malicious wicked spirits.

In high places ] The original word signifies heavenly, in heavenly things, or places the word 〈 in non-Latin alphabet 〉 , here used is translated heavenly things, 1. Ch. 3. or places; the Devils have their abode in the air.

Vers. 13. Evil day ] That is, The time of temptation, because then Satan tempts us to evil; and because it is a time of trouble or affliction.

And having done all to stand ] Or having overcome all, brake the strength of your enemies.

Vers. 14. Having your loins girt about with truth ] In the Loynes is strength, Job. 40.16. In them also is the power of generation, Gen. 35.11. This metaphor applied to the mind denotes strength, steadinesse and constancy. Truth is compared to a girdle, or a Soldiers belt, whereby they knit together, and close unto their middle, the upper and lower pieces of their Armor; these belts as they were strong, so they were set with studs, being fair. This girdle hath these uses, 1. It doth adorn, for this was the use of the studded belt, which Soldiers did were to hide the gaping joints of their armor, which would have been unseemly, for sincerity adorneth the soul, 1 John. 4.7. 2. A girdle doth keep the several pieces of armor fast and close together; so the girdle of truth contains and holds together all other graces. 3. It strengthens a man by trussing up the loins moderately, Isaiah 23.10. and 22.21. Prov. 31.17. whence that frequent exhortation gird up thy loins, Ier. 1.17. Job. 38.3.20. and 40.7. 2 Kings 4.29. and 2 Kings 9.1. So this grace addeth great strength to the Inner man, Job. 27.5.4. In the Eastern Countries they used to gird up themselves close to the body, when they had any journey, combat, or labor in hand, least their long garments should be an impediment to them, 1 Kings 18.46. So to have their loins girt, is to be fitted and prepared for any service, travel, or conflict, as Luke 12.35. 1 Pet. 1.13. Act. 12.8. So Christians girded with truth, are in readiness for any spiritual duty, and to encounter with any adversary power.

Brest-plate ] The word 〈 in non-Latin alphabet 〉 here used, signifies the part of the body wherein are contained the vital parts, the heart, lungs, liver, which being wounded theres no hope of life. His meaning is, that when once we are assured of our peace, and reconciliation with God which is wrought by the Gospel; then are we prepared to follow Christ through the most hard and stony, the most sharp and thorny way of any trouble whatsoever.

This preparation is that furniture which the Gospel of peace prescribes unto us, and which it works in us, viz. a heart settled and resolved to go boldly thorough all troubles.

Vers 16. Above all ] The original phrase 〈 in non-Latin alphabet 〉 is diversely translated, in all, as if he had said, in all things whatsoever you do, use the shield of faith: to all, as if he had said, to all other graces add this; above all, as we translate it. All these in effect imply one and the same thing; only this latter is some what more emphatical, and as proper as any of the rest; it is somewhat like to that Hebrew phrase, Prov. 14.23.

The shield of faith ] 〈 in non-Latin alphabet 〉 a shield à 〈 in non-Latin alphabet 〉 (say some) a door, or gate; it signifieth a long, broad, large shield, wherewith the whole body was covered.

Bochartus saith it is a barbarous word. 1 Because no Graecian used it before Polybius, who lived long among the Carthaginians. 2. The Grecians reckon it among the Arms of the Barbarous.

The Apostle alludes to the custom of old; for when they dipped the heads of their 〈1 page missing〉 in poison and shot them at their enemies, they fired their flesh; but soldiers then had shields made of raw Neats Leather (as Polybius and Vegetius testify) and when the fiery darts lighted upon them, they were presently quenched; so these fiery temptations of Satan, when they hit the shield of Faith, are presently quenched.

Vers. 17. The Sword of the Spirit ] Because it is directed immediately by the Spirit, and because this Sword pierceth to the heart.

Vers. 18. Praying always ] not by fits and starts; be always in a praying frame, and actually pray on occasion.

With all prayer and supplication ] According as our own and the Churches various necessities shall require.

In the Spirit ] fervently and not formally, and with lip-labor only; watching thereunto against distractions and wandering thoughts, with all perseverance holding out, and not giving over when we speed not at first.

Watching ] The Greek word is a metaphor taken from hunting-dogs, that never leave following the sent, till they have gotten the game.

Vers. 20. In Bonds ] Or, word for word, in a chain, 〈 in non-Latin alphabet 〉 . At Rome (where Paul was a prisoner) such prisoners as had liberty to go abroad, had a long chain, the one end whereof was fastened to their right hand, and the other end was tied to a Soldiers left hand, so as a prisoner could go no whether without a Soldier, who was to be a keeper to him. Thus it is likely that St. Paul was chained, for he mentions here but one chain, in the singular number.

Vers. 23. Peace be to the brethren, and love with faith from God the father, and the Lord Jesus Christ ] The Apostle prays that they may have faith with both peace and love from the Father and Christ; that is, from God as an efficient cause thereof, and from Christ as a meritorious cause.

CHAP. I.

P Hilippi a principal Town in Macedonia took its name from Philip King of Macedon the founder of it, saith Estius. See Acts 16.12.

Vers. 1. The Servants of Jesus Christ ] The name servant here is a Title of honor; as in other Epistles Paul calls himself an Apostle, so here he calls himself a servant: A servant of Christ therefore is the same with an Apostle of Christ. à Lapide.

All the Saints ] All those which were called out of the world to Christ, and have given their names to Christ, and were sealed by baptism, and have not by a manifest apostasy fallen from Christ and his Church, are comprehended by the Apostle under the name of Saints.

With the Bishops and Deacons ] By those the word, Sacraments and Discipline; by these Alms were administered. Calvin hence notes, that Bishop and Pastor are Synonima; and that the name of Bishop is common to all the Ministers of the Word, when here are many Bishops belonging to one Church. Postea (saith he) invaluit usus, ut quem suo collegio praeficiebant in singulis Ecclesiis Presbyteri, Episcopus vocaretur salus; id tamen ex hominum consuetudine natum est, scripturae authoritate minime nititur. Dr. Airay speaks almost to the same purpose. Estius seems to oppose this opinion of Calvin's. See him and à Lapide.

Vers 6. That he which hath begun a good work in you ] 〈 in non-Latin alphabet 〉 , that he which hath in began a good work in you; for the work is wholly inward and spiritual.

Vers 7. I have you in my heart ] That is, you are most dear and precious to me. Q Mary said Calais was in her heart, and there they should find it if they opened her.

Vers. 8. In the bowels of Jesus Christ ] This phrase hath according to Interpreters two meanings. First, ( in the bowels of Christ ) is taken causally, as if he meant to show that those bowels of compassions were infused into him from Christ, and so he longed after them with such kind of bowels as Christ had wrought in him. Or else secondly, in the bowels, is put for ( instar ) like the bowels, or after the bowels, according to the analogy of the Hebrew phrase, and then the meaning is this, Like as the bowels of Jesus Christ do yearn after you, so do mine. Bowels are a metaphor to signify tender and motherly affection and mercy, Luke 1.78,

Vers. 9. Abound ] The Greek word 〈 in non-Latin alphabet 〉 signifies exundare & redundare, to overflow; a bubbling fountain keeps not the water in it self, but sending it forth it flows out to others, that everyone may partake of its water; so charity is said to abound, or overflow, when it is so kindled in the hear both toward God and our neighbor, especially toward the Saints, and toward all other men, even enemies, that it abundantly communicates it self both in friendly offices and benefits to all both absent and present. The Apostle wished three things from God to the Philippians, increase of charity, increase of knowledge of Divine things, and of Spiritual sense, that is, of experimental knowledge of Christian matters.

Yet more and more ] More and more notes the quantity, yet the perseverance of it; in knowledge, that is, in knowing all truths, say some; a full and solid knowledge, but not of all things. Calvin.

And in all judgment ] That is, in particular; for judgment is taken first for particular acts of the same, and for the working of those things upon themselves which they do know; and secondly, for the sense and taste in their hearts of what they know, for the word is 〈 in non-Latin alphabet 〉 .

Vers. 12. The things which happened unto me ] that is, the troubles he had in carrying on his Apostleship.

Vers. 13. So that my bonds in Christ are manifest in all the Palace ] Paul's Iron chain was more glorious then all the Golden chains in Nero's Palace.

Vers. 14. And many of the brethren in the Lord waxing confident by my bonds, &c. ] Many Christians that were not so bold before, were encouraged by his sufferings. See Estius.

Vers. 19. The supply of the Spirit of Jesus Christ ] We have the Spirit of God by continual supplies, Adam received it all at once.

Vers. 20. My earnest expectation and hope ] to signify the strongenesse and sureness of his hope, both expressing thus much, that his hope was sure, that he expected the thing he hoped for, as they that earnestly looking for a thing stretch out the head to look for it.

Whether it be by life or by death ] If I live by preaching, if I die by suffering.

Vers. 23. In a strait ] The sense is, I am drawn divers ways, this way with the desire of Christ, that way with the love of the brethren, for whom my life in the flesh is yet necessary. Estius, à Lapide. A metaphor taken from the straitness of places, where we are intercepted by an enemy, or otherwise shut up, so that we cannot find an issue.

Having a desire ] This is somewhat more then simply to desire, for it noteth a vehement, earnest, and continued desire, a desire which is in action, and working till we have our desire accomplished; whereas to desire simply may be used for any motion.

To depart ] 〈 in non-Latin alphabet 〉 in an active signification signifies to return, Luke 12.36. and properly agrees to Mariners steering their course thither whence they loose Anchor; and what is our whole life but a most dangerous Navigation? Vide Dilh. Eclog. Sac. Dictum quintum & 13. & à Lapide in loc.

And to be with Christ ] These two are to be read together; for death of it self should not be desired, because this desire crosseth nature; but for another end it may, viz. for conjunction with Christ. This place may confute the error of those who dream that the souls separated from the bodies do sleep. Vide Estium.

Which is far better ] It is very significant in the original, far much better, or much more better. 〈 in non-Latin alphabet 〉 .

Vers. 27. Let your conversation be &c. ] The word used in the original implieth, that they were Citizens of a City which is above and enforceth this construction; only ye, as Citizens of an heavenly Jerusalem, carry yourselves as it becometh the Gospel of Christ ; that is, so that your life be framed after the doctrine of the Gospel, and be answerable to your profession. The word signifies worthy of the Gospel; but this cannot be meant as if so be that our conversation should be such as deserves all the good that there is in the Gospel; it is as much as beseeming the Gospel, meet for the Gospel; bring forth fruits worthy of repentance, meet for repentance, such fruit as may manifest your repentance. This word is translated in another place convenient and meet.

That ye continue in one spirit ] Or stand fast, for so the word signifieth; like unto good soldiers which yield no ground, but keep their standing.

CHAP. II.

Vers. 1. IF there be therefore any consolation in Christ if any comfort of love, if any fellowship of the Spirit, if any bowels of mercies ] This is a very pathetical exhortation, in which he intreats the Philippians by all means to be at mutual concord among themselves.

Any consolation in Christ ] So Chrysostom, Calvin, Beza, and others; Ambrose, exhortation ; it signifies both, but the first is most received here.

Any comfort of love ] That is, if you so love me, as you desire to bring any comfort to me in my afflictions.

Any fellowship of the Spirit ] As if he had said, you profess a communion and fellowship, I adjure you by this fellowship which you profess to perform these duties of love.

Bowels and mercies ] Bowels are any affections; mercies are affections toward those that are in any calamity. Grotius.

Vers. 2. Fulfill ye my joy ] And your own joy, and the joy, of the Angels in Heaven, and the joy of the Bride and Bridegroom.

That you may be like minded ] 〈 in non-Latin alphabet 〉 , unanimous, as the Vulgar and Beza read; of one accord or mind, yea una anima, as Junius translates out of the Syriac, one soul; or as informed with one soul; that is, as one man in the matters of God's worship.

Vers. 3. Through strife or vain-glory ] out of a desire to cross or excel another. Those two are most hurtful to the peace of the Church.

In lowliness of mind ] To both diseases he applies one remedy. That which the Apostle here commends, the moral Philosophers reckon as one of the most contemptible vices; but the Spirit of God here crosseth them; the word plainly signifies base-mindedness, when a man is low, base, vile, and abject in his own conceit.

Let each esteem other better then themselves ] Non minus vere quàm humiliter, as Bernard glosseth, because in some gift or other, at least in the measure or use another may be better then us.

Vers. 4. Look not every man on his own things, but evey man also on the things of others ] What will be for my profit or advantage, and not what will be for the public and common good, and benefit of others also.

Vers. 6. Who being in the form of God ] There is not a little contestation with Arians and Socinians (who deny the deity and eternity of Christ) about the true meaning of those words, who being in the form of God ; and a great controversy concerning the right sense of those words, thought it not robbery ; the Greek words import, He made it not a matter of triumph or ostentation; by which interpretation the Orthodox sense of the former words is much confirmed where (saith Calvin ) is there an equality with God without robbery, but in the only essence of God? mihi certe (saith he) ne omnes quidem diaboli hunc locum extor queant.

Vers. 7. But made himself of no reputation ] Gr. he emptied himself, se exinanivit. Beza, ex omni seipsum ad nibil redegit, is learned Beza's exposition. He did disrobe himself of his glory; even emptied himself as it were of his divine dignity; to undertake a base and humble condition for our sakes.

Verses 7. and 8. And took upon him the form of a Servant, and was made in the likeness of men; and being found in fashion as a man ] Here is lik • nesse, fashion and form ; by likeness man is described, by fashion or shape, a man is pictured, and by form a man is defined to be a perfect man.

Vers. 8 He became obedient unto death, even the death of the Cross ]

Vers. 10. That at the name of Jesus every knee should bow ] That is, at the consideration of the great Majesty, whereto he is now exalted; every heart, even of the greatest Monarch should be touched with submission, and reverence. This is taken out of Isaiah 45.23. Shall give that glory to Christ in our human nature, which is due to Jehovah. See John 5.20, 21, 22, 23. Every Knee ] That is, the whole man shall be subject to the authority of Christ; the heart to believe in him; the affections to close with him.

Vers. 11. Every tongue shall confess ] That is avow him openly; every tongue shall speak out together, as the Greek word notes.

V. 12. Work out your own salvation with fear and trembling ] Greek, work till you get the work thorough. Timor & tremor, Fear and trembling thus differ, that timor sit cordis, tremor corporis, fear is of the heart, trembling of the body, as Haymo and the ordinary gloss; and trembling is wont to be an effect of more vehement fear; but when they are joined together, they signify a solicitude of working, with a fear of offending, as 1 Cor. 2 3. 2 Cor. 7.15. Ephes. 6.5. Agustine rightly observes, that the Apostle here alludes to the words of the Psalmist. 2. Psal. 11.

Vers. 13 Both to will and to due ] If both be his own works, the desire as well as the deed, he must needs love and like both.

Vers. 14. Without murmuring and disputings ] That is grudging that he must pay this, or do that; muttering and arguing why he should not do it: murmurings are secret complaints one of another, like to the grunting of hogs; disputings are open contentious and quarrels.

Vers. 15. That ye may be blameless and barmelesse, the Sons of God without rebuke ] That ye may be the spotless sons of God, Greek, that is, without all such spots as are inconsistent with your Sonnership.

Vers. 17. Yea and if I be offered ] Yea and though I be offered as a drink offering, upon, or for the sacrifice.

Vers. 21. For all seek their own, not the things which are Jesus Christ's ] All not collectively, that is, all individuals, but distributively, all of all sorts, Christians of all sorts; or the generality, most Christians, as 2 Tim. 4.16.

Seek their own ] 1. Honor and advancement, 2. Gaine, 3. Pleasures, 4. Ease and safety, 5. Satisfaction.

Their own ] Not properly, Hag. 2.8. Hos. 12.9. but first because they have a civil right unto them, secondly, because in the opinion of the world, they are their own.

Not the things which are Jesus Christ's ] That is, the things of the Church. First, because the Church is the Spouse of Christ. Secondly, because he hath purchased it with his blood. 3. Because of the love he bears to it. They seek not the preservation, and propagation of Christ's Kingdom; more particularly, First, the pure preaching of the word, and right administration of the Sacraments. Secondly, the truths of Christ. Thirdly, the worship of Christ. Fourthly, the government of Christ. Fifthly, the Ministers of Christ.

Vers. 24. But I trust in the Lord ] The word signifies an assured confidence, and is seldom or never used, but when the thing followeth, which thus is trusted.

Vers. 29. Hold such in reputation ] Have them in high honor and estimation; for so the word here used in the original signifieth.

Vers. 30. Not regarding his life ] yriacke explains it thus, despised his own soul; Calvin exposing his soul to danger.

CHAP. III.

Vers. 2. BEware of Dogs ] The Greek word signifies to see, so 2 Col. 8. so the Latins use, video pro caveo. Seducers and false Teachers are called dogs. First, because they make a great spoil among the flocks, where they are let loose, Ezech. 22.25. Acts 20.29. Secondly, they are fawning crouching creatures, they come in a specious way; pretending much humility, and in offensivenesse, 2 Tim. 3, 4.5. Rom. 16.18. Thirdly, in respect of their indefatigable industry; the dog will compass much ground in the prosecution of his prey; so these Sea and Land, to make a Proselyte. The Apostle terms such Jews here dogs which revolted from Christianity to Circumcision.

Beware of the circumcision ] By this word beware thrice repeated, the Apostle signifies, that he would have the Philippians diligently know and distinguish false teachers from true; and to take heed of the one, and highly esteem the others. Zanchi.

Concision ] By an allusion to the circumcision of which they boasted, when they did nothing else but rend the Church. Calvin.

Vers. 3. We are the circumcision ] That is, truly circumcision, viz. in heart, not those which yet continue in the external circumcision now abolished. See Rom. 2.19.

Rejoice in Christ Jesus ] That is, Place the whole confidence of Salvation in Christ; and confess this openly, when there is need.

Vers 5. An Hebrew of the Hebrews ] That is, excellent or famous among the Hebrews, Vide Drusn observat. l. 4. c. 20. Of those first most laudable and ancien • Hebrews, Abraham, Jsaac and Jacob. à Lapide. See Zanchius.

Verses 8. and 9. Yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus our Lord: for whom J have suffered the loss of all things; and do account them but dung, that J may win Christ: And be found in him not having, &c. That is, not barely to know these things, or to believe them by faith; but to have the experience of the virtue of his resurrection, in raising him from the death of sin to holiness, and newness of life; giving him a full conquest over his corruptions, and spiritual life and strength to serve God in some perfection.

The Apostle speaketh of two kinds of righteousness, the one which is a man's own, not having mine own righteousness, the other which is another's; and that is God's or Christ's. The former he calleth the righteousness of the Law, viz. Whereby a man through observation of the Law, is accounted righteous, and in this Paul would not be found: not that he would not be found fruitful in good works, but he would not be judged by them; they being in comparison of the Laws purity and perfection a stained Clout; the latter in which Paul would be found, that he might find acceptation in the sight of God, is not his own, but another's. 2 Not obtained by any, even the best works but apprehended by faith; which cannot be said to lay hold on anything within us; but something without us. 3. It is of God through faith, that is, such a one as God freely through his Christ giveth us, and maketh ours; not by putting it into us as other graces; but by imputing it into us, and by this means acquitting us; and secondly of such a person that is God, as well as man.

Vers. 10. That I may know him ] Two things are comprised in it. 1. Have the experience within himself, of the things he knew. 2. A further degree of knowledge; both Theoreticall and Practical.

And the power of his resurrection ] That is, that he might feel in himself that power whereby Christ was raised from death to life; to raise him also from the bondage of his sins, to a new life. Perkins.

Being made conformable ] Or as Beza reads it, whiles I am made conformable. Unto his death, that is, unto Christ being dead.

Vers. 11. Unto the resurrection of the dead ] That is, by a Metonymy of the subject for the adjunct, that perfection of holiness which accompanieth the Estate of the resurrection.

Vers. 13. Forgetting those things which are behind ] viz. The former part of his care in the way of godliness, as Caesar in warlike matters, proceeding still forward.

Nilque putans factum dum quid superesset agendum.

And reaching forth ] Greek, bending or stretching forward, as if he threw himself forward like a dart, v. 13. After that Christian perfection, unto which he had not yet attained. See Doctor Airay in loc.

Vers. 14. I follow hard (or press wieh an eager pursuit (for so doth the word emphatically import) after the mark) as by levelling at the mark for ) or unto, that is, to attain unto.

The price of the high calling ] That is to the heavenly glory, to which God calls all his Elect in Christ. 〈 in non-Latin alphabet 〉 , signifies premium certantibus propositum.

V. 16. Let us walk by the s • me rule ] Or as some not unfitly translate it, let us proceed by one rule, for the word properly signifies to go on in order; it is a Military word borrowed from the marching of Soldiers unto the Battle; whose manner it is to keep their rank, and without any outraying to march along after the prescript rule of their General, or Leader. Incedamus quasi milities in acie ordine & gradu nostro, Gal. 5.25. & 6.16. à Lapide.

Let us mind the same thing ] The phrase of speech here used, signifies to be of one mind, of one judgment, of one affection one toward another; so that nothing be done through contention amongst us. See 2. Chap. 2. v. and 4. Chap. 2. v. 〈 in non-Latin alphabet 〉 idem sapere, id est, sapiamus, as the words before in the Greek are to walk in the same rule. The Infinitives are put for the Imperative, after the manner of the Hebrews▪ à Lapide. Unless it be an Elliptick phrase, in which some word is to be understood. See Vorstius.

Vers. 20. For our conversation is in Heaven ] Our City conversation, our trading and trafficking. The Greek word comprehends two things. 1. The State of a corporation, City, or body Politique; and the Laws whereby they that are so embodied are regulated. 2. The ways, endeavors, and aims of such, in relation to such a State. In the first sense the meaning is, we are free of the City of God, naturalized; in the second sense the meaning is, we live as those of the City of God; our actions and ways savor of heaven.

Vers 21. Who shall change our vile body ] An allusion to those who changing old and broken vessels, desire to have them wrought in the best and newest fashion.

CHAP. IV.

Vers. 1. MY brethren, dearly beloved, and longed for ] with fair compellations he insinuates into their affections, which yet come not from flattery, but sincere love.

Vers. 2 Of the same mind in the Lord ] That is, of one mind, and one judgment in the things of the Lord, betwixt themselves, and with the Church.

Vers. 3. True yoke-fellow ] some special man that preached the Gospel purely and sincerely there with him at Philippi. Calvin will not determine whether he speaks to a man or a woman. See Beza.

Which labored with me ] That is, when the Gospel was first preached by him at Philippi, they labored yea and even strove, for so the word signifies, putting themselves in hazard for the defense of the Gospel. Significatur certamen quale est athletarum, id est, vehemens ac laboriosum. Estius.

In the Book of life ] whereby he meaneth that their life was as certainly sealed up with God, as if their names had been written in a book to that purpose. See Exod. 32.32. vide Grotium. Vorstius thinks it a speech taken from the custom of Soldiers or Cities, in which the chosen Soldiers or Citizens are by name written in a certain book.

Vers. 4. Rejoice in the Lord always, and again I say rejoice ] As if he should say, I will not cease to exhort you that always, and so in all things which are from the Lord you rejoice but in the Lord, he doubleth the mandate to show the necessity of the duty.

Vers. 5. Let your moderation be known unto all men ] He saith not, be ye moderate, but let your moderation or lenity, as the Syriac, be known, and not simply to men, but to all men : That is, not only the faithful, but Infidels and Heathens; not for vain-glory, but for the edifying of your neighbor▪ the glory of Christ's name, and the Gospel, as Matth. 5. Let your light so shine &c. Observe three degrees of this moderation toward our neighbor: 1. To tolerate faults which are not erroneous nor punished by the Laws, as anger, covetousness, frowardness. 2. To interpret doubtful sayings, or deeds the best way. 3. That we correct greater faults where there is not obstinacy, either gently or severely, as the thing it self requires. The Apostle speaks properly of the moderation which is necessary for every Christian, that he deal not rigorously with his neighbor.

The Lord is at hand ] three ways. 1. In respect of his Deity, by which he reigns in the midst of his enemies. 2. By the efficacy of his Spirit, by which he dwells and works in us. 3. By his coming visibly to judgment. He is ready to help his, as Psam • 45.11. Calvin. Estius.

Vers. 6. Be careful for nothing ] With a care of diffidence. The Apostle comprehends all kind of prayer under these words,

But by everything by prayer and supplication with thanksgiving, let your request &c. ]

• 1. 〈 in non-Latin alphabet 〉 , prayer, whereby we ask of God temporal or eternal blessings.
• 2. 〈 in non-Latin alphabet 〉 , by which we deprecate all evils.
• 3. Thanksgiving for benefits received, as though God took no notice of their prayers, that do not withal give thanks.

Requests ] This is the general, and by it is meant any prayer made unto God, for the obtaining of that which is good, or avoiding that which is evil. The Apostle annexeth a promise to the precedent exhortation.

Vers. 7. The peace of God ] So called, 1. because it hath God for its object; 2. Because God by his Spirit is the Author of it, it is peace from God.

Which passeth all understanding ] viz. Created, because the understanding of man cannot sufficiently conceive it. 2. Cannot sufficiently esteem or prize it according to the worth of it.

Shall keep ] as with a Garrison; vide Bezam. Keep all in their office.

Your hearts ] That is, your affections to obey.

Minds ] Greek, reasonings or imaginations. That is, understanding in a readiness to direct their whole souls. The peace of God shall keep you so that you shall not fall from God, neither in wicked thoughts nor desires.

Vers. 8. Whatsoever things are true ] in opinion, that they may be free from errors in word, that they may be free from leasing; in deed, that they may be free from all hypocrisy, and dissimulation.

Whatsoever things are honest ] Or, as the word rather signifies, whatsoever things do set them out with an holy gravity; whatsoever things are grave and comely for their persons, they may say and do.

Just ] That every man may have his right of them, and that which is due unto them, so that we deceive and hurt none.

Pure ] That in their lives they may be unspotted, and in their words and deeds undefiled.

Whatsoever things are lovely ] Or may make them lovely, and win them favor with God and men.

Whatsoever things are of good report ] That by such things they may purchase to themselves a good report amongst men.

If there be any virtue ] That is, anything which hath in it commendation of virtue.

And if there be any praise ] anything praise worthy with good men.

Think ] It signifies a diligent consideration; a love and desire of the mind after such things.

Vers. 9. And the God of peace shall be with you ] That is his favor and love in Christ shall embrace you, and all that outward prosperity and success, as his wisdom shall think meet for you.

Vers. 10. Flourished ] The word is borrowed from Herbs or Trees, which seeming in Winter to be dead and withered, in the Spring grow green again; so their care which for a time languished now again revived.

Vers. 11. For I have learned ] I am instructed and religiously taught; or taught as in a mystery, or entered in this high point of Christian practice; so the word signifieth. I have not this by nature, I am taught it, and I see it is a mystery.

In whatsoever state I am ] The word state is not in the original, but in what I am; that is in whatsoever concerns or befalls me, whether I have little or nothing at all.

Therewith to be content ] Or self-sufficient, it is properly attributed only to God. See 1 Tim. 6.6.

Vers. 12. I know how to be abased ] 〈 in non-Latin alphabet 〉 , even to be trampled under feet. Hoc est, patienter ferre humilitatem. Calvinus.

Every where, and in all things ] 〈 in non-Latin alphabet 〉 , in every place, in every time, in everything; the words will bear all this. See Estius.

Vers 13. I can do all things through Christ which strengtheneth me ] That is, which belong to his calling. q. d. without Christ strengthening me I can do nothing.

Vers. 18. An odour of a sweet smell ] The Apostle calleth the gift which the Philippians sent him lying in prison, an odour of a sweet swell, in an Hebrew phrase; that is, a most sweet or fragrant odour; for as sweet odors are a refreshing of the senses, so our refreshing of the Saints bowels, is in a manner refreshing of God's own senses and spirits. A term borrowed from the perfumes which were made upon the Altar of Incense. See à Lapide.

Vers. 20. Now unto God and our Father ] The conjunction and is here exegetical not copulative. Our God in respect of our creation, and our Father in respect of our regeneration; our God in respect of temporal blessings, Our Father in respect of spiritual graces, and eternal in the Heavens.

Vers. 22. All the Saints salute you ] viz. All the rest of the Saints, that labor not in the Gospel.

Chiefly they that are of Caesar's household ] Piety is rare in Princes Courts; yet even in Nero's Court there were some Saints. That which some imagine, that Seneca is here designed among the rest, hath no color saith Calvin ] for he never by any sign saith he] shown himself a Christian, neither was he of Caesar's household, but a Senator. See Estius.

CHAP. I.

T His Epistle was written by St. Paul when he was prisoner at Rome. The occasion of the writing of it was a report brought unto him concerning the estate of the Church at Colossae, that after they of the Church had been converted by Epaphras to the faith of Christ, and instructed in the truth of Religion, according to the doctrine of the Apostles, they were in danger to be seduced by false Teachers, raised up by Satan, who sought to impose and thrust upon them the observation of circumcision, and certain rites of the ceremonial Law, abolished by Christ, and to entangle them with many philosophical speculations; and to bring in the worship of Angels, and many other sorts of will worship devised by themselves. The Apostle hearing of this eminent danger like to fall upon them, was induced to write this Epistle unto them, as a remedy against these evils. The sum and substance of this Epistle is, that the Colossians ought to continue constant in the doctrine of the faith delivered unto them by Epaphras ; and to avoid the corruption of flattering novelties and deceivers. The material parts of it besides the Proem and conclusion, are two. The first is concerning Christian doctrine, in the two first Chapters; the second concerning Christian life and conversation in the two Chapters following.

Vers. 9. That you might be fulfilled with the knowledge of his will, in all wisdom and spiritual understanding ] The words are better translated by Tremellius and Calvin; wisdom and prudence. To see truths and the reason of them, this is wisdom; to be cunning in practice, that is prudence. Ephes. 1.8. in wisdom and prudence. The opposite to wisdom is folly, the opposite to prudence is blockishness in a man's whole course.

Vers. 10. That ye might walk worthy of the Lord ] Walking is an ordinary metaphor in the Scripture for the conversation of Christians, commonly used for the outward conversation, here for outward and inward too; because worthy and well pleasing is added.

Worthy ] is taken in a legal and strict sense; so the Angels can do nothing which deserves God's acceptance and regard. 2. In an Evangelical and comparative sense, 2 Thess. 1.11.

Of the Lord ] The word God alone ordinarily signifies the Father, the word Lord alone usually Christ; behave yourselves answerably to his wisdom, authority, holiness, example.

Unto all pleasing ] Not in one thing only, but that whatever we do may be acceptable to him; there are divers notes of Universality, verse. 9. and twice here, and verse. 11.

Unto all patience ] notes 1. totum subjecti, the man all patient; that is patient in tongue and in heart. 2. Totum ipsius quantitatis, a totality of the very grace of patience, pure patience without mixture of passion. 3. A totality in reference to condition, a heart so principled, so compos sui, master of himself, that no evil can make evil, not the greatest evil the least impression of evil. 4. A totality in reference to time, totum temporis such a patience as dies not till the man die.

Vers. 12. Made us meet ] It is not said, that he hath made us worthy, as the Rhemists translate it; but only fit or meet, as both the Greek signifies, and the interlineall and Syriac have translated it; therefore merit cannot be drawn hence.

Vers. 13. Who hath delivered us ] The word signifies by fine force to deliver or pluck away, even as David pulled the Lamb out of the Bears mouth. It signifies such a deliverance as (in respect of them that are delivered) is never deserved by them, nor desired of them; but is (as it were) a drawing and haling, as the pulling of a beast, or rather a dead wight out of a pit: And in respect of the deliverer it signifies such a deliverante as is wrought by his Almighty power, by the power of his Spirit. Elton.

And hath translated us ] A word taken from those that plant Colonies, and cause the people to go out of their native soil to inhabit a new Country.

Vers. 14. In whom we have redemption ] a full and perfect redemption; It is not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 .

Through his blood ] So also it is, Ephes. 1.7. These words are wanting in six ancient Copies, and are not read by Chrysostom or his Epitimator Theophylact, nor by the Vulgar and Syriac.

Vers. 15. Who is the Image of the invisible God ] Christ is called so because of his equality every way, and likeness to his Father; by him God, otherwise invisible, is manifested to us.

The first-born of every creature ] The first-borne is used two ways; 1. Properly for him that was born before all others like to himself; so Christ is not the first-born, so he should be a creature. 2. Improperly, for him who is Lord and heir of all his Fathers goods; so here the first-born of every creature is the Lord of all creatures.

Vers. 16. Whether they be Thrones or Dominions or Principalities or powers ] The first two Thrones, Dominions, respect things in invisible or things in Heaven; the latter two Principalities, Powers, things on earth; for he seemeth to illustrate each part of the distribution by the particulars inferred, as Ephes. 1.21. see Bayne. Others interpret all these of the good Angels. Augustine saith, what difference there is between these four words, let them tell us that are able, so they prove what they tell us; for my part, saith he, I confess I know it not.

And for him ] That is, to seve for his glory and praise. M. Perkins.

Vers. 18. He is the head of the body ] The head for influence, dominion, direction.

The first borne from the dead ] He hath this dignity and privilege, to rise to eternal life, and glory, the first of all men. Lazarus and others rose before him; but to live a mortal life, and to die again. By virtue of his resurrection, he is the cause of the resurrection of all his Members; as the first borne among the Jews did communicate his good things to his brethren. See Rom. 8.29. For these two reasons, he is called the first borne among the dead. See 1 Cor. 15.20. Elton.

Vers. 20. And by him ] That is, by Christ, not as an Instrument as the Papists say; but as a ministerial, and meritorious cause of reconciliation, 2 Cor. 5.19.

To reconcile all things unto himself ] To reconcile, is to set at one, and to make of enemies friends.

Both the things in earth ] That is, the Elect living in this world; And the things in heaven ] That is, the holy and Elect Angels, 1 Tim. 5.21. The Angels have need of a mediator for confirmation in goodness; and that they might again be knit together with the Elect, under one and the same head Christ Jesus, Ephes. 1.10.

Vers. 23. Grounded ] The word in the original signifies, except you be so built as a house is built upon a sure foundation; as a tree that is soundly rooted, and settled ] A metaphor from the sitting of the body, which is then most firm.

The hope of the Gospel ] viz. Those sweet promises of life, which are the very matter of the Gospel.

And which was Preached to every creature, which is under heaven ] That is, so and in such sort, as every man living might have heard and known; had not the fault been in their own carelessness.

Vers. 24. Fill up that which is behind of the afflictions of Christ in my flesh ] He meaneth not the passion of Christ, but the sufferings of the body of Christ, that is, the Church whereof Christ is the head.

For his bodies sake which is the Church ] Because they confirm the faith of the Church.

Vers. 26. The mystery which hath been hid from ages ] That is, of the Gospel.

But now is made manifest to his Saints ] The Gospel was revealed to all the world, they might have a literal knowledge of it; but the Saints only a spiritual knowledge. The common truths which others see with a rational eye, they see with a siduciall eye.

CHAPT. II.

Vers. 5. BEholding your order ] That is, your outward beauty.

And the steadfastness of your faith in Christ ] 〈 in non-Latin alphabet 〉 , the firmament of your faith, so the vulgar renders it; it is as firm as the firmament it self. See 1 Pet. 5.9.

Vers. 7. Rooted and built up in him ] He alludeth to a tree well rooted in the ground; and to an house well set upon a good foundation. Calvin and others. He signifies that Christ is the root, in which he would have them firmly rooted; and the foundation upon which he would have them built.

Vers. 8. Spoile you ] 〈 in non-Latin alphabet 〉 , That is, make a prey of you. The Speech is taken from thieves, who come secretly to carry away a sheep out of the fold; to whom the Apostle compareth vain teachers. Doctor Taylor.

Through Philosophy ] The Apostle speaks not absolutely of Philosophy, but of vain deceiving by Philosophy as the Text implies. Omnes adulterinae doctrinae quae nascuntur ex humano capite, qualemcunque habeant rationis colorem. Calvinus. Some say vain deceit is here added interpretatively.

Vers. 10. And ye are complete in him, which is the head of all principality and power ] As though he had said, because in himself he hath the well-head of glory and Majesty; the which becometh ours in that he is also the head of his Church.

Vers. 11. In whom ] That is Christ, of whom verse. 8, 9, 10. Ye ] That is all you Colossians and others that have truly believed in Christ.

Are circumcised with the circumcision ] That is, made partakers of the spiritual good whereof circumcision was anciently to the Jews a sign and seal.

Made without bands ] That is, not performed by any external act of any man upon the body, but spiritually upon the soul; by a spiritual and inward act of God's Spirit.

In putting off the body of the sins of the flesh ] That is, which inward circumcision consists in this, that a man is enabled to cast aside, mortify and overcome those manifold corruptions, and disorders of the soul, which come unto us by our fleshly generation; and do show themselves in our flesh, our outward man.

By the circumcision of Christ ] By merit and virtue of all those things which Christ hath done and suffered in his human nature; among which this of his circumcision was one.

Vers. 13. Having forgiven you all trespasses ] The word imports, that he hath freely forgiven us all our sins. Rom. 3.4. The word rendered trespasses usually, is understood of actual sins, either it is a Synecdoche, and so one sort of sins is named instead of all; or else he speaks according to the feeling of many of the godly, who even after forgiveness are troubled with a wicked proneness to daily sins.

Vers. 14. Blotting out the hand writing of Ordinances ] Beza and Calvin understand it of the ceremonial Law; it is meant not only of that, but of the moral Law as a Covenant of works, say Chrysostom, Oecumenius, Jerome ; this is spoken (saith Zanchi ) to comfort the Colossians, who were never under the ceremonial Law.

Vers. 17. Which are a shadow of things to come ] Ceremonies are called shadows, because that as the shadow carries though a dark, yet some resemblance of the body, whose shadow it is, so Ceremonies of Christ.

Vers. 18. Beguile you, of your reward ] It refers to prizes in the Olympic games, as that in 8. v. to spoils in war. He means their salvation.

In a voluntary humility, and worshipping of Angels ] The worshipping of Angels which Paul condemns arose from a pretence of humility. For such making a show of humility, that they could not go directly to God neither were they worthy to go by Christ, therefore they taught that they must use the mediation of Angels; so Chrysostom, Theodoret, Theophylact, and the Greek Scholiast in loc.

Vers. 21. Touch not ] A woman, 1 Cor. 7.1. Taste not ] Meat; handle not ] Money, meddle not with secular contracts. Doctor Sclater.

Some observe that the rest of the words without copulatives, notes their eagerness, in pressing these things, and persuading men to the care of them.

Vers. 22. Which all are to perish with the using ] The words signify, are to corruption in the use. ] That is they come to, no such use or end as is aimed at in them; those were such observances (as Zanchi showeth) as men devised or used with an estimation of worshipping God in them ex se as of themselves.

CHAP. III.

Vers. 1 SEeke those things which are above ] It implies, 1. An act of the understanding mind, and contemplate on the things that are above. 2. Of the will; long for, favor and affect them.

Set your affections on things which are above, and not on things which are on earth ] He repeats what he had said in the former verse, to show our dullness of capacity in conceiving, and backwardness in practice, and the necessity and excellency of the duty.

Vers. 3. Your life is hid with Christ in God ] A happy and glorious life, hid chiefly in respect of security, and also in respect of obscurity, that yourselves sometimes can not find it; not only hid from the eyes of the world, but also from our own eyes, in respect of the fullness, and perfection of it.

Vers. 5. Mortify ] or put to death, He alludeth unto the ancient sacrifices, whereof so many as consisted of things having life, were appointed to be slain by the Priest afore they were offered upon the Altar; as a type of our killing the old man, before we can become an acceptable sacrifie unto God.

Your Members which are upon the earth ] That is lusts, called Members, 1. Because the whole corruption of our evil nature, is compared to a man's body; and called the body of death. 2. Because they are as natural to a carnal man; and as well beloved as his Members, Mark 9.43. 3. Because they do dwell and work in our Members, Rom, 7.23. James 4.1. Upon earth, first because they are exercised upon things of this earth, as their proper object, secondly because they will continue with us during our natural life, and abode upon the earth. The sins here reckoned up are sins either against the seventh Commandment, viz. fornication, uncleanness, inordinate affection; or against the tenth Commandment, evil concupiscence; or the first, covetousness which is Idolatry;

Inordinate affection ] In the original, it is but one word, 〈 in non-Latin alphabet 〉 , any violent strong passion, that chiefly which we call being in love. Some think it means the burning and flaming of lust though it never come to action; or the daily passions of lust, which arise out of such a softness, or effeminatenesse of mind as is fired with every occasion, or temptation.

Vers. 11. But Christ is all and in all ] Christ is all in a twofold relation, of God and man; look what God can require for his satisfaction, or we desire for our perfection, is so completely to be found in Christ, that it need not be sought else-where.

In all ] Men or things; it may be read either way; he is all things in all persons; or all things in all things.

Vers. 12. Put on therefore as the elect of God bowels of mercies, kindness, humbleness of mind, meekness, longsuffering ] He wisheth them as they would be sure of their election, to have a sound note of their holiness, and that God loved them, so to put on the bowels of mercy; let these be your robes and coverings, wear them as you wear your garments; and let them be as tender and inward unto you, as your own principal and most vital parts. Such a measure of pity and compassion, as maketh the inward bowels to yearn; and mercies of divers kinds, it is in the plural number.

Kindnesse ] This virtue extendeth further then the former; for pity and compassion is proper to those which are in some affliction and misery; but kindness reacheth to all whether in prosperity or adversity; it is a sweet and loving disposition of the heart, and a courteous affection to all, showing it se • fe in pleasing and good speech.

Humbleness of mind ] A mean esteem of ourselves.

Meekness ] A quiet and calm disposition of heart, neither prone to provoke, nor easily provoked to anger by an injury.

Long-suffering ] A further degree of meekness, a continued quietness of mind, after many wrongs offered.

Vers 14. And above all these things, put on charity which is the bond of perfectness ] Above all ] Because love is the root of all, he doth by this phrase compare charity to the most precious garment which is put upon all others.

The bond of perfectness ] That is, the most perfect bond which is among men to unite them together: for according to the Hebrew phrase which is usual in the writings of the Apostle] vinculum perfectionis is vinculum perfectissimum, quo plures inter se colligantur: for it is not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , That is, as Cajetan speaketh, vinculum conjungeus amantes, or as Justinian, perfectissimum quoddam vinculum.

Vers. 16. Dwell in you ] That is, let it not come as a stranger, but let it be familiar with you, Richly ] be not content to know one part of the word, but know it throughout, have a high esteem of the Gospel. 〈 in non-Latin alphabet 〉 notes two things, 1: The measure and so it is well rendered plenteously. 2. The worth of the knowledge of the word; and so it is rendered richly.

In all wisdom ] A Child may be able to say much by heart, and yet not have it in wisdom. Vt jnde scilicet edocti sapiamus quod oportet. The word of God is a rule for all the virtues before mentioned, and the study of that will fit us to the duties of our several relations after rehearsed.

Teaching and admonishing one another in Psalms, and Hymns, and spiritual Songs ] See Ephes. 5.19. In both which places, as the Apostle exhorteh us to singing, so he instructeth what the matter of our Song should be, viz. Psalms, Hymns, and spiritual Songs. Those three are the Titles of the Songs of David, as they are delivered to us by the Holy Ghost himself; some of them are called Mizmorim Psalms ; some Tehillim Hymns ; some Shirim Songs, Spiritual Songs.

Psalms ] Were sung on the voice, and Instrument both, Psal. 108.1. Dan. 3.7.

Hymns ] Were Songs of thanksgiving, for a particular benefit received, Matth. 26.30.

Songs ] Wherein we give thanks for general blessings; as when David praiseth the Lord for the works of creation, Psal. 104 3.

Singing with grace in your hearts to the Lord ] Psal. 103.1. That is, (say some) with a comely and reverent gesture; a decent and sweet Tune, rather with understanding and feeling hearts, 1 Cor. 14, 15.

Vers. 17. And whatsoever you do ] If you would have God to accept of it.

Do all in the name of the Lord Jesus ] To do anything in another's name, imports three things, 1. To do it by some Warrant or Commission from another. 2. To do it for his sake and service. 3. By the assistance of another. That is, to be authorized, and allowed by Christ, what we speak or do, to do it for Christ's glory, and likewise for his sake, and by his strength; do it in this persuasion; that through Christ God is well pleased with you. Hildersham.

Verses 18.19. Wives submit yourselves unto your own husbands, as it is fit in the Lord. Husbands love your wives, &c. ] The Apostle begins first with the duties of married persons, as Ephes. 5.22.25. and so proceedeth to the duties of Children and Parents, of Servante and Masters, as Ephes. 5.20, 21. and 6.1.4. First, because this society is first in nature, and therefore in order. Secondly, this is the fountain from whence the rest flow, Psal. 120.3. and 127.3. Prov. 5.15.16. And of them he begins first with wives; constantly observed both by Peter 1 Pet. 3.1. and Paul Ephes. 5.22. First to show the inferiority of the wife in regard of the husband; for the Apostle begins ever with the duty of the Inferiors, Ephes. 6.20.22. and 4.1. Secondly to show where duty is to begin, at the Inferior, and so to ascend to the Superior.

Wives submit yourselves unto your own husbands ] That is, yield yourselves unto the will, direction, and discretion of your husbands.

As it is fit ] The original word is rendered three ways, 1. Vt oportet as ye ought, and so is a reason from God's institution. Ye must do it. 2. Vt convenit, as it is meet. 3. Vt deeet, as it is comely; women delight in neatness. It is meet or comely, in regard, 1. Of the Law of nature. 2. Of God's Institution after the fall. 3. The Husbands headship. 4. womanly infirmities.

In the Lord ] It may be taken as a note of direction, prescribing the ground and manner of this submission; that it be done in obedience of God, and the command of God; in conscience of the order, and ordinance of God; so it is used Ephes. 6.1.2 As a note of limitation, describing the bounds and limits of this submission, reverence and obedience, that it extend not it self to anything against the will and word of God. So it is used 1 Cor. 7.39.

Vers. 19. Husbands love your wives ] That is, carry in your hearts a kind and loving affection toward them, and show it forth both in word and deed.

And be not bitter against them ] A metaphor taken from such things as are bitter in the taste; as Gall which when it is mingled with sweet things makes them distasteful: so if the husband shall be bitter and fierce in his authority, reproofs, and commands, things in themselves wholesome, the wife will neither brook nor digest them. Among the Heathen the Gall of the Sacrifice that was slain and offered at Weddings was thrown out of doors, to signify that married folks should be as Doves without Gall.

Vers. 20. Children ] Greek 〈 in non-Latin alphabet 〉 , whereby is signified unto us a man's whole progeny. So that sons and daughters are not only to be understood here, but likewise grand-children.

Your parents ] Under which word both fathers and mothers are equally comprehended; the child takes his original from both.

Vers. 22. In all things ] That is, in all lawful and bodily things, in all outward things which are indifferent. Ephes. 6.1.

Your masters ] All masters indifferently, without difference of sex, 1 Tim. 5.14. or of condition.

Not with eye service ] Not with eye-services, in the Greek, 〈 in non-Latin alphabet 〉 , Not only when their eye is upon you.

Vers. 23. Do it ] Work it; so the word properly signifies.

Heartily ] The original word signifies from the very soul. The obedience of servants should be a hearty obedience.

CHAP. IV.

Vers. 1. GIve ] The word properly signifies exhibit or yield.

Just ] That is, feed them, govern them, protect them, reward them.

Ye also have a Master in Heaven ] That is, one which exerciseth the same authority over you, and will do the same things that you do to your servants, viz. oversee you, punish you, call you to account.

Vers. 6. Seasoned with salt ] Yea, as in meats, the more subject they are to putrefaction, the more need they have of powdering; so in the matters of speech, the readier we be in vulgar and ordinary matters to forget ourselves, the more need have we the more thoroughly to season them with that holy Salt.

Vers. 12. Always laboring fervently for you ]

Compleat ] or filled; the Greek word is a metaphor from a ship with sails with the help of Winds; when a man is filled with the commandment as the sails of a ship is filled with wind.

Vers. 13. I bear him record ] or witness with him; I yield him my testimony.

Vers. 14. Luke the beloved Physician ] Beloved, because of the good he brought to the Church by the skill of Physic. Physician, to distinguish him from Luke the Evangelist; for if it had been him, he would have given him the title. Calvin and Elton go this way. Estius saith it was Luke the Evangelist, and that he was a Physician, and so styled here peradventure, because hereby his Physic was very helpful to the faithful.

Vers. 16. And when this Epistle is read amongst you, cause it to be read also in the Church of the Laodiceans ] Here is warrant for the public reading of the word. See 1 Thess. 5.27.

Vers. 17. Take heed ] The original is, see to the ministry. So the Greek word is used 2.8. Matth. 8.25. and 12.38. 1 Cor. 8.9. the meaning is, Carefully look into the Office and function, and diligently weigh and consider what it is, the weight of it, and what belongs to that pastoral duty.

That thou hast received in the Lord ] That is, from the Lord, which he of his grace and mercy hath committed unto thee.

That thou fulfill it ] The word is metaphorical, borrowed from a Vessel that ought to be full of liquor, or the like matter, and is not; and it is as much as if he he had said, that thou fill up that Vessel of thy ministry, as it ought to be filled, and leave no empty place in it; do it not to the halves, or in some part, but perform it in every respect, as it ought to be performed, accomplish all the parts of that Office and Ministry.

CHAP. I.

T He order of Paul's Epistles is according to the dignity of the Cities; therefore those which are directed to particular persons are put in the last place. Chrys • stome, and some of the Ancients say that both the Epistles to the Thessalonians are among the first which Paul wrote; which is most true (saith Grotius ) of the second Epistle.

Thessalonica ( 〈 in non-Latin alphabet 〉 ) was the Metropolis or mother-City of Macedonia, anciently called Thermae, new built by Philip King of Macedon after his conquest of Thessaly, for monument of which it was so re-edified and enlarged, and obtained that name. In this City God was pleased by his ministry to collect a Church. See Acts 17.1.

Vers. 3. Your work of faith ] All good Offices and fruits which proceed from it toward God, our neighbor, ourselves.

And labor of love ] That is, laborious love, Heb. 6.10. a labor undertaken out of love.

Vers. 5. But also in power, and in the holy Ghost ] That is, in the power of the Holy Ghost.

Vers. 6. Having received the Word in much affliction ] He doth not mean that they received the word when they were afflicted, that is, poor or otherwise distressed, (that is, a kind of advantage to the receiving of the Word) but afflicted in or for receiving the Word.

Vers. 8. For from you sounded forth the Word of the Lord, &c. ] An elegant metaphor which signifies, that their faith was so lively, that with its sound as it were it stirred up other Nations. The Greek word 〈 in non-Latin alphabet 〉 is with the sound of a Trumpet or loud voice of a Cryer to make a sound far off.

CHAP. II.

Vers. 3. FOr our exhortation was not of deceit ] That is, our preaching; a Synecdoche, because exhortation is a chief part of preaching. See Acts 13.15. 1 Cor. 14.3.

Vers. 5. For neither at any time used we flattering words as ye know, nor a cloak of covetousness, God is witness : The Apostle professeth against flattering words, and appeals to them who had heard him concerning that; but he might carry his covetousness so closely that they might not discern it, therefore he appeals to God for his freedom from that sin. See Estius.

Vers. 6. When we might have been burdensome, or as the Apostles of Christ ] 〈 in non-Latin alphabet 〉 hath a twofold signification; one to be burdensome, viz. that Paul as an Apostle could have demanded necessaries from the Thessalonians, but he would not. This signification agrees with that which goes before Vers. 5. nor a cloak of covetousness ; and with that which follows Vers. 9. Beza and others. 2. To be in authority, viz. Paul as an Apostle of Christ could have shown more gravity and authority, but he would not; this agrees with what went before, I sought not the glory of men. Chrysostom, the Syriac, Calvin, and others follow this signification; vide Bezam. The Hebrew Cabad signifies tam onerare quam honorare. Exod. 20.12. honor est onus quoddam.

Vers 7. Even as a nurse cherisheth her children ] That is, the mother which is a nurse tenderly handleth them, but suffereth them not to harm or mischief themselves. See Isaiah 49 33. Num. 4.12.

Vers. 8. Being affectionately desirous of you ] Covetously or lustfully desirous, as the original words signify, which note the most swaying heart-passion.

Were willing to have imparted unto you our own souls ] That phrase signifies the effectual affection (say some) wherewithal he delivered the word unto them. By an usual Metonymy, our lives; whether by pains in preaching, or persecution; the latter is resolved by interpreters. Dr. Sclater.

Vers. 9. Our labor and travel ] The first Greek word 〈 in non-Latin alphabet 〉 is not simple labor, but labor joined with greatest care and solicitude; 〈 in non-Latin alphabet 〉 travel adds something more, for it is a labor not only having solicitude, but also weariness joined with it, for when one hath wrought long and much, he is wont being oppressed with the burden of the labor, to be wearied. The Apostle therefore by these two words signifies, that he did not lightly, but diligently labor among them, even to weariness, and that day and night. Zanchi. Vide Bezam.

Vers. 16. Wrath is come upon them to the utmost ] 〈 in non-Latin alphabet 〉 until the end, wrath is come upon them finally, so as it shall never be removed; so some interpret it

Vers 18. But Satan hindered us ] By casting a necessity on him of disputing often with the Stoics and Epicures which were at Athens.

Vers 19. For what is our hope, our joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming ] Paul tells the Thessalonians that they are his hope, that is, the thing hoped for; joy, that is, the thing wherein he shall joy; and crown, that is, the thing for which he shall be crowned.

CHAP. III.

Vers. 1. WHerefore when I could no longer forbear ] As if he had said, my love toward you was such, and so strong within me, that it was like a fire in my breast, I could no longer keep it; and from thence it was that I sent Timothy our brother to establish and comfort you touching your faith.

Vers. 5. No longer forbear ] A desire both of knowing your faith and affairs.

Vers. 8. We live ] That is, lead a merry life, so the Hebrews use this word, Psal. 22.27. and the Greeks and Latins also so use it.

If ye stand f • st in the Lord ] A Speech borrowed from them that stand upon their guard or watch, or in their rank, wherein they are set, See Rom. 5.2. 1 Cor. 16.13. 1 Phil. 27. and 4.1.

CHAP. IV.

Vers. 4. KNow how ] There is a peculiar mystery in every branch of Christianity; I have learned, saith the Apostle how to want and abound. to possess his vessel in sanctification and honor ] That is, his body which is the instrument of the soul, and containing it as in a vessel. The Hebrews call all Instruments vessels. As if he had said, that is indeed true sanctification agreeable to the will of God, and pleasing to him, that is throughout; outwardly in the body, keeping that pure and undefiled; and inwardly in the heart, rooting from thence the lust of concupiscence.

Vers. 5. Not in the lust of concupiscence ] That is, not in the inward burning lust stirring up to filthiness, coming from inward concupiscence.

Vers. 11. And that ye study ] The Greek signifies to contend as it were for honor.

To be quiet ; the Greek word signifies to rest, and live in silence; and to do your own business ] That is, do the necessary works of your callings that belong to you. Perkins.

He forbids two vices, which for the most part go together, idleness and curiosity.

Vers. 12. And that ye may have lack of nothing ] Or of no man, that is not need relief and help of any man, or of anything.

Vers. 13. Sorrow not as those that have no hope ] As if he had said, sorrow if you will; but do not sorrow as they that have no hope. That is a sorrow with nothing but sorrow; from which they have no hope of enlargement or freedom.

Vers. 16. With a shout ] The word which the Apostle useth here, signifies properly the encouragement, which Mariners use one to another; when they all together with one shout put forth their Oares, and row together. It is called a clamour, a vociferation, a shout, and varied by our Translators, and Expositors, according to the original of the word to be clamor hortatorius, suasorius, and jussorius. The voice of the Archangel is added (saith Calvin) by way of exposition, showing what that shout shall be; the Archangel shall exercise the office of a crier, to cite the living and dead to Christ's Tribunal.

à Lapide saith that these words with those following, And with the trump of God ] are a figure called Hendyadis. With the voice of the Archangel, which is the Trump of God ; so called, 1. By an Hebraism, that is great and loud, so as to be heard throughout the world. Secondly, because it shall go before God the Judge. 3. Because it shall be terrible such as becomes the divine Majesty.

CHAP. V.

Vers. 1. TImes ] The Greek word signifies space of time in general. Seasons ] The opportunities of doing things. See Acts 1.7. Touching the year, or month or age; when the Son of man shall come, it is as much unrevealed, as the season.

Vers. 3. As travail upon a woman with Child ] The Scripture useth this similitude, Psal. 48.6. Ier 6.24. and 49.24. and 50.43. He signifies that the evil is 1. Certain. 2. Sodaine. 3. Inevitable.

Vers. 9. But to obtain salvation ] Or to the purchased possession; so the same word is rendered 1 Ephes. 13. and so it may be rendered 2 Thes. 2.14.

Vers. 12. Know them which labor among you ] That is, both in heart acknowledge them the Ministers of Christ and in affection love them as his Ministers.

Which labor among you ] That is, which painfully, and earnestly labor among you till they be weary; Ministers must be laborers not loiterers.

Vers. 13. And to esteem them very highly in love ] Have them in singular, or abundant; or more abundant love, for their works sake.

Vers. 14. Warne them that are unruly ] Which keep not their station. If we see any man disordered in his carriage, we must not think he is an unruly fellow, and so let him go; but admonish him, that is a duty of charity, as well as the next following.

Support the weak ] hold up as a crutch doth a body that is lame; or a beam a house that is ruinated, 1. Bear with their wants, and weaknesses. 2. Put under thy shoulder, to help to bear their necessities, Rom. 12.13.3. Help his burden of sin from off him by admonishing, reproving, exhorting and praying. Doct. Taylor.

〈 in non-Latin alphabet 〉 , est proprie, nitentem & conantem, sed non sufficientem, nec sat virium habentem adjuvare. à Lapide.

Vers. 17. Pray without ceasing ] Ephes. 6.18. That is, on all occasions, every day. The original word signifies such a performance of this duty that you do not cease to do it at such times as God requires it at your hands; the same word is used, 2 Tim. 1.3. 2. A man must ever be praying habitually; a true Christian hath always a disposition to pray, though not the liberty, 2 Sam. 19.13. 3. There is a vital prayer as well as an oral, semper orat qui been semper agit. 4. We must bless and sanctify everything to us by prayer. 5. Pray in all Estates, in prosperity and misery.

Vers. 18. In everything ] That is, in every condition, or with every duty.

For this is the will of God in Christ ] The acceptable will of God in Christ.

Vers. 19. Quench not the Spirit ] That is, say the Anabaptists, hearken to the suggestions of the private Spirit. The word Spirit is not taken essentially for the three persons in Trinity, nor hypostatically for the third person, but Metonymically for the fruits of the Spirit. The Spirit is quenched two ways as fire, 1. By throwing on water; all sin is as water; sins do quench the Spirits operations. 2. Fire may be quenched and put out by with-drawing of wood and fuel; all negligent using of the word, Sacrament, Prayer, Meditation, holy conference, and communion of Saints, do much quench the Spirit.

Vers. 20. Despise not prophesyings ] The Greek word signifies, account it not a thing of nothing, account it not a slight matter.

This 〈 in non-Latin alphabet 〉 implies highest reverence and esteem, this sentence is fitly added to the former, as if the despising of prophesying were a quenching of the spirit.

Verse 21. Prove all things ] The Greek word betokens such a trial, as Goldsmiths use touching Mettall, for the discerning whereof they have a touch-stone, at which that which will not hold is rejected, and laid by as counterfeit.

Vers. 22. Abstain from all appearance of evil ] That is, do nothing wherein sin appears, or which hath a shadow of sin.

Vers. 23. And the very God of Peace sanctify you wholly ] One would rather have thought, he should have been styled the God of grace, but God will not be a God of peace with us, till we be thoroughly sanctified. He is called the God of peace, because he hath the fountain of peace in himself, peace is in him as a fountain. 2. As the author and communicatour of all peace unto us in all kinds, external, internal, eternal.

The whole man is sanctified throughout, when the spirit thinks nothing, the will affects nothing, the body effects nothing contrary to the will of God. Our sanctification is perfect in parts, but not in measure, nor degrees; as a Child is a perfect man in all the parts of a man, but not in quantity.

Your whole spirit soul and body ] By spirit he meaneth the understanding and will, the reasonable and highest faculties; by soul the sensitive powers, the affections and the appetite. By body the outward man, the Instrument of the Soul.

Vers. 24. Who also will do it ] That is, he will finish and perfect his gracious work begun.

CHAP. I.

G Rotius thinks this Epistle in order of writing was before the former; but the order was inverted by those which gathered, and digested the Epistles.

Vers. 5. Counted worthy ] Some translations formerly had it make worthy. This is of God's free acceptance of grace, and not of the merit of our constancy; and it is so likewise fitly translated, 11. v. But because the making worthy is referred to God, the translators were not so careful of the term, seeing it might be understood that God by his grace makes us worthy in his account. And the Rhemists have falsely translated their own Latin Text, which is dignetur, that our God would vouchsafe, or accept as worthy; and not to make worthy as they have willfully corrupted the Text to make it serve their heresy. Doctor Fulke.

Vers. 8. In flaming fire ] In the fire or burning of flame, that is flaming, 〈 in non-Latin alphabet 〉 , by an Hebraism, in igne flammante. See 2 Pet. 3.10.

Vers. 10. To be admired in all them that believe ] The Saints of God know most of Christ and his riches, yet then they shall admire him; admiration is the overplus of expectation. Admiratio oritur ex rerum novarum & magnarum intuitus. Zanchius.

CHAP. II.

IOhannes scripsit Antichristi Mysterium, Paulus Commentarium. John in his Revelation, doth write of Antichrist obscurely as it were in a mystery; Paul in this Epistle speaketh of him plainly, as it were by way of Commentary.

Vers. 1. Now we beseech you brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him ] The meaning is this, you know that Christ will come with a company of Saints; and as you hope and desire that yourselves shall be added to that company; even so we beseech you brethren by our gathering together, that you be not moved from the truth by any seducers.

Vers. 2. That ye be not soon shaken in mind, or be troubled ] Their terror is expressed by a double metaphor, 1. from a Sea-storm, Elegans metaphora à fluctibus marinis sumpta, Vorstius. Shaken in mind, yea from their mind, so the original; their mind or understanding seemed to be torn from them through the fear of the day of judgment, as a storm forceth a ship riding in the road to cut cable. 2. From Soldiers frighted by a sudden alarm; the Greek word is metaphora à clamore tumultuantium, Vorstius. a word taken from the noise and cry of men in an uproar. Squire. It imports such perturbation as ariseth from rumour, Mark 13. or relation of something troublesome.

Either by Spirit ] That is, pretence of inspirations, revelations, immediate and extraordinary from the Spirit of God. There were some which had revelations from Satan, but delusions, pretended to speak to the people of God in the name of God. See Micah 2.11. 1 John 4.1.

That the day of Christ is at hand] Nempe hoc anno, nam 〈 in non-Latin alphabet 〉 hic dicitur de re praesenti, ut Rom. 8.38.4.4. Heb. 9.9. Grotius.

Vers 3. Except there come a falling away first ] The word here used signifies the shrinking of Soldiers from their General to the enemy; now it is by proportion drawn from hence to signify an apostasy and backsliding from the profession of Christ to the contrary part, that is to Antichrist. The article showeth that he speaks of a famous apostasy There is a twofold defection, one civil, from the Roman Empire; so Ambrose, Jerome, Tertullian, interpret it; the other Ecclesiastical, from the true worship of God to Idolatry, defectio à side ; so Chrysostom, Oecumen, Theophylact, and Theodoret expound it. Agustine de civitate Dei saith this is the more probable, and so Paul useth the word Heb. 3. 1 Tim. 4. Some expound apostasy by a Metonymy of the adjunct, and understand by it Antichrist himself the Apostate.

And that man of sin be revealed ] Antichrist is called 〈 in non-Latin alphabet 〉 , the man of sin, because he amongst men is the most sinful, either from his personal sin, or corrupting others. An Hebraism, merum scelus, Beza. The son of perdition ] A man devoted to destruction. See John 17.12.

Vers. 4. Who opposeth ] Or is an adversary, or opposite, 〈 in non-Latin alphabet 〉 , another Satan, he is a devilish adversary. The article is not always restrictive, restraining the name to an individuum. Matth. 1.35. Luke 4.4.

And exalteth himself above all that is called God ] That is, all those to whom the name of God is communicated. Angels in Heaven, Psal. 8.5. compared with Heb. 2.7. and Magistrates on earth, Exod. 22.12.

Or that is worshipped ] Any thing that is worshipped as God, or wherein God is worshipped. See Acts 17 23. So in the Church of Rome are the Host, the Cross, the Saints, and their Images and Relics. The Pope advanceth himself above Angels, Kings, and Princes, who are called God's; above the Saints, the Host, the Cross, and whatsoever 〈 in non-Latin alphabet 〉 is in the Church of Rome, and yet requireth them all to be worshipped.

So that he as God sitteth in the Temple of God ] To sit, either absolutely or transitively to set himself.

The Temple ] Not of Jerusalem, that was destroyed, and never to be restored: but the company of them which profess the name of Christ, who are called the house and Temple of God, 1 Pet. 2.5. Heb. 3.6. Ephes. 2.20, 21. 1 Cor. 3.16, 17. 2 Cor.