Review of the Paraphrase of the New Testament, Romans
On the Epiſtle of PAUL the APOSTLE to the ROMANES.
Chap. I. verſ. 25.
[ff More then.]
Above, and in oppoſition to.
foreign.OF the uſe of foreign for [above] one inſtance will ſuffice in the *Ariſteas. hiſt. 70. interpret. p. 861. A.Epiſtle of Eleazar the Highprieſt to Ptolome, telling him by way of great acknowledgement, and gratitude. foreign, All things that are profitable to you, though they be above nature, we will obediently performe. Thus Lu. 13.2. and 4. foreign ſinners above all others, though Lu. 3.13. it be more fully expreſt by foreign, more beſides, or above. As for the other notion of foreign for contrary to (which here may have place alſo, for he that worſhips any thing above, or beſide the one true God, doth it in oppoſition to him, and to the wronging and robbing him) we have an expreſs teſtimony for it, Act. 18.13. foreign, contrary to the Law.
Ibid. ver. 32.
[Have pleaſure.]
Approve, and patronize (ſee Theophylact.)
foreign.Ibid. Note h. For the notion of foreign for inordinate luſt, to the teſtimony of Photius, Adde, So in *To 2. P. 24. l. 13.S. Chryſoſtome, ſpeaking of theſe unnatural luſts foreign, ſaith he, foreign, you ſee that it comes all from this inordinate deſire foreign, luſt not enduring to ſtay or be contained within its own bounds. So in Antiochus foreign, deſire of women and ſuch like inordinations.
Ibid. Of the uſe of the word for any kind of exceeding, to the teſtimony of Themiſtius, Adde, and in *In Nico….Iſocrates ſpeaking of Monarchies, foreign, they comprehend, ſaith he, all the advantages that are in war. And ſo in *foreign.Eophantes, foreign, a King hath a great eminence, or excellence over the common nature of men.
Ibid. Of the uſe of it for foreign, alowing himſelf too large a portion, to the teſtimony of Alex. Aphrod. Adde, Aſterius Hom. Cont. Avarit. foreign. It is not uſed only for the mad love of money and other poſſeſſions, but in a more general acception to deſire to have more of any thing then is due and convenient. So Hierax in his book of juſtice (of which we have a large fragment in *p. 1…0.Stobaeus) makes foreign and foreign, all one, and then exemplifies it in Milo and Lais, and as tis one branch of it in Milo, foreign ▪ to ſnatch away the eſtates of thoſe that are weaker then he, ſo tis another foreign to force their wives from them. And ſo in Lais, as it is one act of it, foreign to require and gain immoderately by her lovers; So it is another foreign to diſſolve the marriages of ſome women, to get away their husbands from them.
Ibid. Of the equivalence of foreign and foreign, to the teſtimony of Holcot out of Papias, Adde, And ſo when Theophylact on 1 Cor. 3.12. in the higheſt rank of cumbuſtible matter (i. e. of ſinnes) reckons foreign, in all reaſon it is to be underſtood of unnatural luſts, ſo as to agree with uncleanneſs and Idolatry.
foreign.Ibid. Note i. Of the acception of foreign for thoſe that are guilty of unnatural luſts, Adde, Thus is it manifeſtly affirmed and defined by *In Phaedro.Plato, foreign, when deſire drawes us irrationally to pleaſures, and gets dominion over us, this is named foreign contumely. So *Ap. Stobae. p. 443.Dio in Oeconomico foreign, by weeping none ever incited the Contumelious, i. e. the unlawfull lover. So in *Ap. Stobae. p. 444.Phintys's book of the womans ſobriety, the adulterous wife is ſaid foreign, to be for pleaſures ſake guilty of ſinne and contumely. And ſo in I…d p. 447.Nicoſtratus foreign, are adulterous brats. So in *Ap Stobae. p 291. S…r. 4….Charondas's Proem to his Lawes, ſpeaking of maritall chaſtity, and preſcribing the care of procreation, not of pleaſure, he addes, foreign, uſing foreign for any inordinate or unlawfull act of impurity. And this agreeth well with the character of the Gnoſtickes here ſet down, who diſliked marriage, and uſed all unlawfull liberties, and pollutions.
Chap. II. ver. 12.
[Shall periſh without Law.]
Though they be puniſhed yet ſhall not they have that aggravation of their ſin and puniſhment, which belongs to thoſe which have received the Law of Moſes, they ſhall onelyonly be judged, for their not obſerving the Law of nature (ſee Theophylact) the Law of Moſes being not able to accuſe them.
Ibid. Note f. Of the notion of foreign,foreign Adde, or as Theophylact interprets foreign, by foreign the things that belong to every man, and foreign profitable, thoſe things which are proper and expedient for you to do.
Ibid. g. Of foreign, Adde,foreign. Theophylact hath another notion of it for foreign, painting to the life, and interprets the place of the Jewiſh Doctor, who foreign, formes and drawes to the life the knowledge of good, and the truth, in the hearts of diſciples.
Ibid. ver. 17.
[*I…. By h the letter.]
Being in that legal ſtate.
Note h.foreign The notion of foreign is here to be obſerved, and is beſt expreſs'd by [in.] So in Pauſanias foreign in metu verſari, to be in a condition of fears, or dangers. So here ch. 4.11. foreign thoſe that being in uncircumciſion, i. e. in the Gentile ſtate, do yet beleeve, and ſo here foreign, thee, who being in the Law and circumciſion, i. e. in that external condition of Moſaical oeconomy, art yet a tranſgreſſor of the Law. Of this, or the like uſe of foreign ſee Note on 2 Pet. 3. d.
Chap. III. ver. 3.
[The Faith of God.]
Exhibition of Gods promiſed mercy, as alſo truſts of God (ſo Theophylact renders it) Gods committing or intruſting his Oracles to them v. 2.
foreign.Ibid. Note b. Of the uſe of foreign for waging a ſuite at Law, Adde, So in *Ap Stobae p. 228.Demaratus Arcadicor. 2. foreign, being impleaded of murther, he was freed from the accuſation, where foreign muſt ſignifie not judged, or condemned, for 'tis added, he was abſolved, but accuſed, or impleaded, and again it was by his mother, that he was foreign, not by the Judge; another evidence that it ſignifies accuſed, proſecuted, not condemned.
foreign.Ibid. Note h. Of Chriſt being our propitiatory, Adde, Either as Theophylact conceives in that our human nature in Chriſt foreign, was the covering or veile of his divinity, or becauſe God exhibited, and reveled himſelf in Chriſt, as the Propitiatory was the place, where God was wont to exhibite himſelf peculiarly.
Chap. IV. ver. 11.
[*In uncircumciſion, ſee Note on ch. 2. h. Though they be not circumciſed.]
Of every uncircumciſed beleever, who &c. Dele [not onelyonly of the Jewes circumciſed but.]
Verſ. 12.
Them that are not of the circumciſion onelyonly but alſo walk in the ſteps—
The Jews that having been circumciſed do now convert to Chriſt, and ſo beſides circumciſion, which they drew from him, do alſo tranſcribe his diviner Copy, follow his example of faith, and obedience, which were remarkable in him, before he was circumciſed, leave their ſinnes, as he did his countrey, &c.
Ibid. ver. 16.
[Of us all.]
Of all the faithfull Gentiles as well as Jewes.
Ibid. ver. 17.
[*Anſwerable to him. aa Before him.]
In like manner as God in whom he beleeved is the Father of the Gentiles as well as Jewiſh beleevers, and accordingly juſtified Abr. &c.
Note aa.foreign The importance of foreign is not ordinarily obſerved, and muſt be fetch'd from the uſe of foreign in Hebrew, as it is uſed Gen. 2.18. where God ſaith he will make Adam an help, we render it meet for him, and the vulgar, ſimile ei, like, or agreeable, or anſwerable to him, where the Septuagint have foreign, by him, or on the ſide of him, or anſwerable, parallel to him. And to this Hebrew the Greek foreign bears exact proportion, the word foreign ſignifying coram, ex oppoſito, and yet uſed to denote that, which is like and anſwerable. Thus 'tis certain S. Chryſoſtome underſtood the word in this place, for ſo ſaith he, foreign foreign. The meaning is, as God is no partial God, but the Father of all, ſo Abraham? and again, if he were not the father of all that dwell on the earth, foreign, this word ſhould have no place, foreign but God's gift would be maimed, and in expreſs words, foreign, the word ſignifies [in like manner.] And ſo Theophylact from him, foreign, [before God, is inſtead of like God.— This obſervation may poſſibly be uſefull to the finding out the full importance of ſome other places. As when the commandment is given to Abraham of walking before God, and being perfect, Gen. 17.1. which in this notion of [before] will be all one with, be ye perfect as your Father in heaven is perfect.]
Chap. V. ver. 6.
[*weak. Without ſtrength.]
In a ſick, mortall, ſinfull (ſee Theophylact) damnable eſtate.
Ibid. ver. 20.
[That the offence, &c.]
Though it were not deſigned to that end (ſee Theophylact) yet it by conſequence became a means to aggravate, &c.
foreign.Chap. VI. Note b. Of the notion of foreign, 1 Cor. 10.12. for ordinary, common among men, Adde, So S. Chryſoſtome there foreign, it ſignifies little, ſhort, proportionable to their ſtrength. So in Demoſthenes Contr. Midiam foreign, an humane and moderate conſideration. So in Horace lib. 2. humané commoda ſignifies parum commoda, little profitable. And if it be here conſidered how moderate and equitable a propoſal it is, which here followes, twill be acknowledged that this of foreign] in this notion, may well be the forme to introduce it.
Chap. VII. ver. 9.
[Sinne revived, and I dyed.]
The ſinne of diſobeying a promulgate became greater, and the diſobedient Jew more puniſhable by reaſon of the Law, and no way the better for it; As when a man is ſick and doth not know his condition and danger, the Phyſician coming tells him of both, and preſcribes him a ſtrict diet for the future, if he will recover; but he obſerves not his preſcriptions, continues intemperate and ſo dyes under the Phyſicians hand, and in ſpite of his care.
Ibid. ver. 13.
[Exceeding ſinfull.]
Is extreamly aggravated by this, that it will not be repreſſed by the Law.
Ibid. Note d.foreign. Of S. Pauls not ſpeaking of himſelf in the [foreign I knew not] Adde, So Marcus Eremita, de baptiſm. p. 921. E. foreign &c. Thus do men pervert other Scriptures, Read the chapter from the beginning, and you ſhall find that S. Paul ſpeakes not of himſelf after his baptiſme, foreign, but aſſumes the perſon of unbeleeving Jewes. And ſo Theophylact diſtinctly affirmes, foreign, In his own perſon he ſpeakes of humane nature, and again on v. 15. he ſpeakes of men before Chriſts coming, though he ſets it in his own perſon.
Ibid. Note f.foreign Of knowing the contrary to what they do, Adde, As Euripides ſaith of it, foreign, That it is the author of the greateſt evils unto men, ſo tis by Plutarch ſet down for the greateſt aggravation, &c.
Ibid. Of the irrationalneſs and brutiſhneſs of this condition, mentioned from Plutarch, Adde, And ſo *li. 4 de dict & fact. Socr.Xenophon from Socrates, foreign; he that conſiders not the beſt things, but by all means ſeekes the moſt pleaſant, how differs he from the fooliſh beaſts?
Ibid. verſ. 23.
[g Another Law in my members warring againſt the Law of my mind.]
foreignNote g. For the underſtanding the ſenſe of the Apoſtle in this whole chapter, 'tis uſefull to compare this paſſage with Gal. 5.17. The ſpirit luſteth againſt the fleſh, and the fleſh againſt the ſpirit, &c. Which is thought to be parallel, and to import the ſame ſenſe with this. Of theſe two places therefore it muſt firſt be remembred, that the difference, which is between theſe Texts, ariſeth not from the diſtinction between the ſpirit in the one, and the Law of the mind in the other, nor conſequently is it to be placed betwixt the luſting of the fleſh againſt the ſpirit, ſimply taken, and the warring of the Law in the members againſt the Law in the mind, as that is no more than a warre, but betwixt the former, ſimply taken, or with the addition of the ſpirit luſting back again againſt the fleſh, or with the circumſtances mentioned Gal. 5.17. (none of which imply a yeelding to the luſts of the fleſh) and the latter, taken with that addition, here mentioned, of bringing the man into captivity into the Law of ſinne. And this indeed is all the difference that can be aſſigned betwixt a regenerate and unregenerate man, that in the one the ſpirit prevailes, in the other the fleſh is victorious, i. e. the will of the one is led by the ſpirit, chooſes and acts the deeds of the ſpirit (the will of God) but the will of the other followes the carnal dictates, foreign performes the will of the ſpirit, and ſo falls under the condemnation, which belongs to ſuch, foreign, ſaith Dorotheus foreign. …. ſuch a ſtate is altogether ſubject to puniſhment, for every ſinne that is acted is under hell, and foreign, they are all under hell, in that they act. And if it be ſuggeſted, that the conſequents in the place to the Galath. foreign, ſo that what things you would, yee do them not] ſeem parallel to foreign, what I would that I do not] here, v. 15, 19. and ſo neither of them ſignifie this carnal ſtate, to this it muſt be anſwered that theſe two are not parallel, but on the contrary that paſſage [foreign what I would, I do not] is really equivalent with the captivation to the Law of ſinne, (as by the whole context appears) though indeed there is ſome obſcurity in it, which till by the context it be explained, may miſlead one to think otherwiſe. The truth is evident, theſe two things are conjoyned in both thoſe verſes, what I would, that do I not, but what I hate, that I do, v. 15. and the good that I would, I do not, but the evil that I would not, that I do, v. 19. And being ſo conjoyned in the ſame perſon, the ſubject of the diſcourſe, and but equivalent phraſes with thoſe other of captivation to the Law of the members, and being carnal, and ſold under ſinne, the meaning muſt be, that he neglects to do the good that the Law of God and his own mind dictates to him, and doth commit, on the contrary, the evill, that according to his mind and the declaration of Gods will in the Law, he diſliketh, and hateth, and ſo evidently acteth in oppoſition to conſcience, commits the ſins of the fleſh willingly, and knowingly non obſtante the contrary dictate, and ſollicitation of conſcience. But then this is much more than is contained in that luſting of the fleſh againſt the ſpirit, Gal. 5. (ſtyled by Nemeſius foreign. c. 37. foreign the ſtrife of the reaſon and luſt, foreign, a diſſention and emulation betwixt them) For as there the fleſh luſteth, ſo the ſpirit luſteth too, and it is not affirmed of either of them, that it leads the other captive. All the event that is taken notice of is,foreign. foreign that what you would that you do not] which being the effect of the double foreign or luſting, muſt have ſuch a ſenſe proportioned to it, as ſhall be founded in that double foreign, and that can be no other than this, that foreign to will] be taken in the ſenſe of foreign, to luſt, and ſo not for an act of the elective faculty, which to one matter is but one, either chooſing or refuſing, but for an act of ſome kind of woulding, or appetite, and that is conſtantly twofold, to the ſame matter; the fleſh hath one woulding, and the ſpirit hath another, the fleſh deſires, and would have a man yeeld to the pleaſant propoſal, the ſpirit would have him reſiſt it, and both theſe are evidently mentioned in that verſe, one called the luſting of the ſpirit, and the other of the fleſh: from the contrariety of which it neceſſarily followes, that whatſoever (in matters of this nature, good or evil) any man doth, he doth againſt one of theſe wouldings, and conſequently he doth not foreign, do what he would: whereas if foreign were taken for the elective faculty, which we ordinarily call the will of man, it is evident every voluntary agent doth foreign, do what he will, his actings follow his will or choice, and whenſoever he doth not ſo, he acts by violence, or rather is acted, and to that is required, that he be conquered by ſome other; and yet of any ſuch conqueſt there is no mention in that place of Gal. 5.16. which mentions onelyonly an foreign luſting equally on both ſides; and ſo the reſult is, that Gal. 5.16. there is no more ſaid but this, that which way ſoever a man act, he acts againſt ſome foreign deſire, or luſting of his; if he act according to the fleſh, he acts againſt the ſollicitation of the mind, and ſpirit; and if he act according to the ſpirit, he doth not foreign, but acts contrary to all its importunities; and he that doth the latter or theſe is far from being led captive to the law of ſinne, which is in the fleſh, or members, being indeed a conqueror over it, though he have not eradicated or extirpated it. For the yet fuller clearing of this, take the plain importance of thoſe two verſes, and ſet them ſeverally and then you will ſoon ſee how no correſpondence there is between them; Gal. 5.16. The Apoſtle ſets down this plain Aphoriſme, that the deſires of the fleſh and ſpirit are one contrary to the other, and conſequently that to whichſoever of them the will of man conſents, it muſt needs reject the other. But Rom. 7.15, 19. the Apoſtle ſets down the ſtate of a particular man, which deliberately chooſes and acts the evil which he knowes he ſhould not do, or which the Law of God in his own mind tells him diſtinctly he ought not to do, as when Nemeſius foreign. ch. 33. ſpeaks of an intemperate man, that he is foreign, his election is contrary to his luſt, yet he is overcome by his luſt, and acts what that ſuggeſts. What agreement now is▪ or can there be betwixt theſe two verſes? Tis true indeed that they which do what they hate, and would not, may well be ſaid not to do the things which they would, and are included Gal. 5.17. but that proves not that thoſe places Rom. 7. and Gal. 5. are parallel; becauſe Rom. 7. 'tis determined to doing the ill which he hates, whereas Gal. 5. the ſpeech lyes open to both parts, to the doing the good which the fleſh hates, as well as the evil which the fleſh loves. Now this being ſpoken of men indefinitely, is very diſtant from defining it on one ſide, and applying it to a particular perſon, as it is evidently done Rom. 7. when he ſaith, Non quod volo bonum, hoc ago, ſed quod …di maelum, illud facio, and conſequently though the fleſhes diſliking the virtuous actions, and liking the vitious be perfectly reconcileable with walking in the ſpirit, and ſo with a regenerate ſtate, and ſo the place to the Galatians, (though not ſpoken particularly of the actions of regenerate men, but delivered as an Aphoriſme indefinitely, appliable to mens actions whether good or evil) may be appliable to the actings of ſuch; yet the place to the Romans, being determined to the facio malum, and that evidently againſt the dictate of the mind, the reſiſtence of the conſcience is ſtill unreconcileable with that ſpiritual walking, and ſo with the regenerate ſtate, Rom. 8.1. Another notion there is which ſome of the antients have had of the words foreign,foreign what I hate that I do] viz. that it ſhould belong onelyonly to *Concupiſcendo ſed eidem concupiſcen…ae non conſentiend….deſires or thoughts unconſented to. So S. Jerome and S. Auguſtine, l. 1. Cont. 2. Epiſt. Pelag. c. 10. being perſwaded by ſome Doctors, and a conceited advantage againſt the Pelagian hereſie to retract in ſome part, what before he had aſſerted, and ſpoken the moſt for, of any man. And of this opinion is *Ap Epiphan. haer. 64. Baſil. Ed. p. 252.Methodius alſo, foreign, ſaith he, that which I hate, I do, is to be underſtood foreign, not for the doing that which is ill, foreign, but onelyonly of thinking, or imagining; and again, foreign, of aliene imaginations which frequently make incurſions on us, and bring us to phanſy things which we would not, adding, foreign, for it is not wholly in our power, to think, or not to think, abſurd things, but either to uſe or not uſe ſuch thoughts or phanſies, for we cannot hinder thoughts from coming upon us, but we can chooſe whether we will be perſwaded by them, or uſe them. And again, foreign, How did the Apoſtle do evil, if he ſpake not of abſurd thoughts? This interpretation of S. Pauls words, if it were ſecure from being any farther extended, then the authors of it deſigned, could have no hurt or noxiouſneſs in it, it being certainly true, that every regenerate man is thus infeſted with phanſies and thoughts, which he hates, and gives no conſent unto; Yet if the words of the text be well conſidered, this cannot but appear a ſtrange interpretation. For when it is certain that foreign ſignifies neither leſs, nor other then foreign to do, and when that word is varied into foreign and foreign, v. 15. and both thoſe are directly all one with foreign, and when foreign what I hate] in one place, is foreign what I would not, v. 16. and that again foreign the evil that I would not v. 19. and foreign and foreign are directly all one, tis not imaginable how foreign what I hate I do] ſhould not be underſtood foreign of doing evil, this being no leſs than a direct contradiction to interpret foreign by foreign, for that is foreign by foreign by foreign, do by not do, which neither Methodius nor any other mans authority can prevaile with any reaſonable man to receive from him. This inconvenience when Methodius foreſees, his onelyonly anſwer is, that he deſires them, who make this objection, to declare, what evil it was that the Apoſtle hated, and would not do, and yet did; whether when he willed to ſerve God, he yet committed Idolatry. But ſure the whole force of this anſwer (if there be any) is founded in interpreting the words to be ſpoken by S. Paul in his own perſon, and ſo is perfectly prevented by him, that underſtands the Apoſtle not of himſelf, but of an unregenerate man. From which proceſs of Methodius, and what he there addes in that place of the Apoſtles pronouncing againſt Idolators, and other ſuch ſinners, that they cannot inherit the kingdome of heaven, the concluſion is regular and unavoidable, that if foreign ſignifies foreign, and foreign and foreign be interpreted of actions, or of any more than thoughts unconſented to, then the perſon that is ſpoken of by S. Paul, Rom. 7. is one that ſhall not inherit the kingdome of God, and then ſure no regenerate perſon by Methodius's arguing; which therefore is moſt conſtringent, and convincing, that this chapter ſpeaks of an unregenerate perſon; for that tis beyond all controverſie, that he cannot uſe thoſe words foreign &c. of meer foreign, or foreign of phanſies, or thinking onelyonly, and not of conſenting, or doing, and ſo in like manner that being carnal, and ſold under ſin, and carried captive by the Law in his members, i. e. by his own carnal heart, cannot be affirmed of him that lives in, and walkes after the ſpirit.
Chap. VIII. ver. 6.
[To be ſpiritually minded.]
The deſire and purſuite of ſpirituall things (ſee Theophylact.)
Ibid. ver. 15.
[Ye have received the ſpirit of adoption.]
Chriſt hath given us liberal commands adding to them the promiſe of an eternal inheritance. And for the puniſhments now left in his Church, they are not thoſe ſervile of ſtoning and the like, but paternal ſuch as toward children, removing them from the Table of the Lord by ſuch fatherly diſcipline, frownes, and chaſtiſements to reforme them (ſee Theophylact.)
foreign.Ibid. Note b. Of foreign Heb. 9. Adde Theophylacts gloſs, foreign, by them are meant types, inſtitutions and poſitive Lawes.
foreign.Ibid. Note d. Of the notion of foreign for man, After 2 Pet. 1.4. Adde, So foreign a new creature, 2 Cor. 5.17. is all one with foreign the new man, Eph. 4.24. All by Hebrew idiom, wherein foreign creature, ſignifies man, among their Rabbins, as when they ſay of God, foreign he ſhall come to judge the creatures, i. e. men.
foreign.Ibid. Note e. Of foreign, Adde, Theophylact fetcheth it foreign, from holding out and bending forward the whole head to that which is firmely hoped for.
foreign.Ibid. Note n. Of the notion of foreign in S. Cyrill for ſincerity of Chriſtian reſolution, Adde. In the ſame ſenſe as *Ed. Sylb. p. 325. l. 18.Clemens Alexandr. Strom. 7. ſpeaking of the one true Church, in oppoſition to heretical mixtures, ſaith, foreign into which thoſe that are juſt according to purpoſe are admitted, in the ſenſe, that elſewhere *p. 197. l. 15.foreign, foreign, every mans purpoſe, and *p. 200. l. 52.foreign a purpoſe, or reſolution of ſingle life is uſed by him. In like manner Theophylact, foreign, A man becomes called according to purpoſe, i. e. according to his own choice, for, ſaith he, foreign, Calling is not ſufficient, for then all ſhould be ſaved, for all are called, but there is need of our will and choice in obeying the call.
Chap. IX. ver. 7.
[In Iſaak ſhall thy ſeed be called.]
Or (as Theophylact) thoſe ſhall be the ſeed of Abraham, who are born after the manner of Iſaaks birth, i. e. by the word or promiſe of God.
Ibid. Note b.foreign. Of the notion of foreign for being Excommunicate, Adde,*To. 6. p. 441 li 13. So in S. Chryſoſtome, foreign, they that excommunicate any man, or make him anathema from the Church.
Ibid. Note d. Of the force of that text, v. 5.foreign. God bleſſed for ever] to confute hereticks, Adde, So Theophylact, foreign From hence is Arius confuted and put to ſhame, S Paul proclaiming Chriſt to be God over all.
Ibid. Note h. Of foreign Adde,foreign. Theophylact renders it a little otherwiſe, foreign, I have ſet thee in the mid'ſt, brought thee out as a perſon to be exemplarily puniſhed.
Ibid. Note i. Of the way of Gods hardning Pharaoh, by giving him reſpite, Adde,foreign. As ſaith Theophylact when a Maſter forbears to puniſh a wicked ſervant, foreign he makes him much more wicked.
foreign.Ibid Not m. Read; The Hebrew in Iſaiah ch. 28.16. read, foreign make haſte, but the Greek are thought to have read foreign which ſignifies moſt obviouſly erubuerunt. So Capellus cites it as the opinion of a learned man▪ and ſo Grotius's Notes have it. But Mr. Pocock ſeems to have hit upon the right (and then there is no need of that conjecture) that the Hebrew foreign had antiently three ſignifications of ſome affinity one with another, which are all retained in the Arabick Hauſh and Hiſh which anſwers it; 1. To make haſte. 2. To fear. 3. To be aſhamed: and it may well be here uſed in that ſenſe, that comprehends all three, for he that is in a fright, or conſternation turnes this way and that way haſtily, and is in confuſion of face or ſhame. In the firſt of theſe ſenſes the Syriack interpreter and Chaldee Paraphraſt underſtod it, the former read foreign he ſhall not fear, the latter foreign they ſhall not be troubled; or in commotion; In the ſecond the Vulgar non feſtinet, ſhall not make haſte; In the third, the Greek (as alſo the Arabick) foreign he ſhall not be aſhamed, and this laſt is here made uſe of by the Apoſtle foreign, and ſo 1 Pet. 2.6. where the Syriack and Arabick and Vulgar are all to the ſame purpoſe. And this is capable of a double ſenſe &c.
foreign.Chap. X. Note e. Of foreign Read, here the Septuagint ſeems to have read foreign their voice, for foreign their line, and ſo render it foreign foreign, &c. Others rather think that the Septuagint, reſpecting the ſenſe and not the word, did thus render it paraphraſtically. But Mr. Pocock conceives from the Arabick uſe of the word, that the very foreign was antiently uſed by the Hebrews for vociferation. See his Miſcellan. p. 48.
Ibid. Note f. Of Stipulations, Adde,foreign. Thoſe conſiſted, ſaith Theophilus, foreign of a queſtion, l. 3. c. 1.15.and an agreeable anſwer, l. 3. c 15.and thence by a metonymy foreign may ſignifie ſtipulor as in Seneca de beneficiis, interrogatio is uſed for ſtipulatio, and ſo it may be appliable here, becauſe he that comes to God to deſire directions, is preſumed to promiſe to performe what ſhall be required. But then ſtill this ſponſio is not an anſwer, but rather a queſtion, the anſwer being Reſponſio, or foreign in Theophilus, &c.
Ibid. Of the notion of foreign for an addreſs to ſome other for counſel, Adde,p. 782. A. Dorotheus, foreign, I never permitted my own conceit to perſwade me, without asking ſome others counſel. And foreign,Ibid. C. be carefull to ask others counſell, and not to be directed by your ſelves.
Chap. XI. Note b.foreign Of the notion of foreign for ſtupidity, Adde, So Pſ. 60.3. foreign is the ſtupifying wine uſed to be given to them that were to be put to death. And ſo in Marcus Eremita foreign. p. 948. A. ſpeaking of foreign drinking of wine, he addes, foreign, the paine of ſtupidity or intoxication from it. The word, ſaith Theophylact, properly ſignifies foreign being nailed and faſten'd to any thing, and ſo denotes foreign, an incurableneſs and immutableneſs of mind. But this referres to the Attical notion of the word as 'tis rendred compunction, which is not it, which the Helleniſts underſtood, or uſed it in.
foreign.Ibid. Note d. Of the notion of foreign, for the body of the Church, Adde, So in *foreign p. 2.Meletius, foreign, the Governors and prieſts with all the fulneſs, i. e. Church that bears the name of Chriſt. So in *Ep adv. Paul Samos. p. 293. C.Dionyſius Alexandrinus, foreign, all the fulneſs of the congregation of Iſrael, from Exod. 12. where the Septuagint read foreign multitude. So in S. Baſils Liturgy, p. 43. d. foreign, preſerve the fulneſs of the Church.
Ibid. Concerning the future return or calling of the Jewes, that there is no reaſon to expect ſuch, Adde, And ſo Caeſarius, Gregory Nazianzens brother, being asked of the foreign revocation of the Jewes about the end of the world, anſwers reſolutely, *Dial. 4. foreign. 195.foreign, &c. I will never be perſwaded that the Jewes ſhall be recalled, nor indeed doth the Apoſtle teach any ſuch thing in the words that are well and truely delivered by him, but not rightly underſtood or applyed by others. And all this ſeems to have foundation in the expreſs words of Daniel, ch. 9. 27. he ſhall make it deſolate even to the conſummation.
Chap. XIII. ver. 13.
In e rioting.
In revellings, and purſuits of luſts.
Note e. What foreign ſignifies,foreign. is not ſo commonly obſerved, Theophylact defines, foreign, ſongs with drunkenneſs and contumely, In which definition, as the word foreign contumely: is oft uſed in an impure ſenſe, to denote unlawfull loves, and purſuits, ſo in all probability doth it there, for the night-amorous revels are they, that are peculiarly ſignified by foreign. So Wiſd. 14.23. where ſpeaking of the Heathens, foreign ſecret myſteries, he joynes with them foreign mad revels, and as the effects thereof, addes, foreign, they keep neither lives or marriages pure. So 2 Mac. 6.4. when he ſaith the Temple was filled foreign, he addes foreign, dallying with harlots, foreign— And he that doth this, is in Theocritus foreign. So ſay the Scholiaſts on that Poet, foreign, the word is uſed for thoſe that go by night to their ſweethearts; This they uſed to do with torches and fiddles, ſinging amorous ballads at the dores of their beloved, (from thence called foreign, and foreign, a pattern of which is ſet down in Plautus Curcul. Act. 1. Scen. 2.
Quid ſi adeam ad fores, atque occentem?
Peſſuli heus peſſuli, vos ſaluto lubens.—
To this belongs that of Ariſtophanes in Pluto, foreign, He lookes as if he were going to a revel, having his crown and his torch, and more fully in the right reading of the verſe, in *Cu…cul. Act. 1. Scen. 1Plautus. Tute tibi pr…is lotis, luces cereum. You go before your ſelf with fiddle, you are your own torchbearer: ſome body elſe it ſeems they were wont to have, to performe theſe offices for them: ſo ſaith the Commentator of Herm… genes, foreign — Pythagoras ſtudying the ſtars at midnight, ſaw a young man with a fidler revelling with a torch—Agreeably the word is here to be interpreted, the night revels or purſuits of their unclean deſignes ▪ and ſo it is, Gal. 5.21. and 1 Pet. 4.3. Comiſſationes, which ſome have miſtaken for Comeſſationes, as if it were from comedo, and ſo render it ſurfetings, whereas the Latine word is but a light derivation from the Greek foreign, and foreign.
Chap. XIV. ver. 1.
[Him that is weak, &c.]
Great diſſenſions and diviſions are already gotten into the Church of Jewiſh beleevers (not only againſt the Gentiles, but) among themſelves, ſome Jewiſh converts diſcerning their Chriſtian Liberty and freedome from the Judaical Yoke, others conceiving themſelves ſtill to be under that obligation. The latter of theſe is zealous for the Moſaical Law, and obſervances of circumeiſion and mea…, &c. and condemnes all others as breakers of Gods Law, that do not obſerve all theſe. On the other ſide they that are inſtructed in the knowledge of their Chriſtian liberty, ſeeing others ſtand on ſuch things as theſe, that had never any reall goodneſs or vertue in them, and now are abrogated by Chriſt, are apt to deſpiſe, and contemn them that continue under that Yoke, and reſolving to maintain that liberty which they have purchaſed by Chriſt, freedome from ſuch obligations, are apt to ſeparate from the Judaizers, ch. 2.18. and ſo betwixt one, and the other, the communion is likely to be broken. To both theſe therefore I apply my ſelf at this time. Thoſe of you that do not think your ſelves obliged to keep the Law, do not ye reject the ſcrupulous, or erroneous Judaizer, that thinks himſelf bound to obſerve thoſe Lawes, of abſtaining from many meats, &c. but receive him to your Communion. Yet not ſo, &c.
Verſ. 2.
[For one beleeveth, &c.]
He that is ſufficiently inſtructed in his liberty, makes no ſcruple of eating any thing &c. but the Judaizer being not ſufficiently inſtructed &c. either abſtaineth from all fleſh, for ſo ſome did, ſaith Theophylact (that they might not be taken notice of to abſtain peculiarly from ſwines fleſh) or elſe from ſome ſorts of meats, &c.
Verſ. 3.
[Him that eateth.]
The Jewiſh beleever, that diſcernes his liberty and eateth all meats indifferently.
[Him that eateth not.]
That other who being inſtructed in the nature of his Chriſtian liberty doth not think himſelf obliged to abſtain from thoſe meats, from which a Jew under Moſes religiouſly and Judaically abſtains.
Verſ. 4.
[One man.]
The Judaizing Chriſtian.
[Another.]
But he that knowes his liberty.
Verſ. 5.
[*Preferreth o…e day before another, another approveth every day. aa Eſteemeth one day above another, another eſteemeth every day alike.]
The Judaizing beleever obſerves ſome ſpeciall dayes appointed by Moſes's Law, the Sabbath or other Jewiſh Feſtival. But the other which is no Judaizer makes not that difference, &c.
Verſ. 6.
[To the Lord he doth not regard it.]
Thinks it Gods pleaſure now under Chriſt, that he ſhould not make any difference.
Verſ. 10.
[Why doeſt thou judge thy brother?]
Why doſt thou that obſerveſt the Law, condemne thy fellow Chriſtian?
[Or why doſt thou.]
Or thou that uſeſt thy Chriſtian liberty, why doſt thou▪
Verſ. 13.
But judge this rather that no man put a ſtumbling block, &c.
OnelyOnly be carefull, that you do not Scandalize any Chriſtian brother, i. e. put in his way a ſtumbling block to hinder his coming to Chriſtianity, or a gall-trap in his progreſs to wound him and make him go back, as the Judaizer is in danger to do, when he ſees thoſe liberties uſed among Chriſtians, which he deems utterly unlawfull.
Verſ. 14.
[Nothing is unclean.]
To a Chriſtian Jew no kind of meat is unlawfull to be eaten.
Verſ. 15.
[Thy brother.]
Thy fellow Chriſtian that knowes not his liberty.
Verſ. 17.
[Joy in the holy Ghoſt.]
Delight to do good, or that joy which reſults from unanimity, ſaith Theophylact.
Verſ. 19.
[One another.]
All ſorts of Chriſtians though of different perſwaſions, Judaizers or thoſe that are inſtructed in their liberty.
Verſ. 20.
[The work of God.]
That peace, and unity which God in Chriſt hath planted among beleevers of different perſwaſions about indifferent things.
Verſ. 21.
[Thy brother ſtumbleth, &c.]
Any other man is kept from receiving the faith, and ſo falls by ſome occaſion of thine, or galled or diſcouraged and driven from the profeſſion (as the Jewiſh beleever is by ſeeing others caſt off the Moſaical yoke, whom they think obliged by it.)
Note aa. What foreign] here ſignifies,foreign muſt be reſolved by the ſpecial, not vulgar uſe of the word among authors. It is uſed ſometimes for approving, giving the ſuffrage in a competition; So *Tom. 4. p. 435. l. 27.S. Chryſoſtome uſeth together foreign, he gives his ſuffrage, and his ſentence or judgement to this. So in Xenophon, foreign. l. 8. foreign, he hated them that did not adjudge the victory to him. So Ariſtotle l. 1. de An. c. 11. foreign, every of the elements, but the earth, had ſome Philoſopher or other that gave his ſuffrage to it, that it was the ſoul, or principal of all things. So Plato in Philebo, foreign, if we prefer any before it. So when of Epicurus tis ſaid, foreign he defends, or gives his vote to pleaſure that it is the ſummum bonum. And in the Epigramme, foreign, For the ſoul rejoyceth not, as preferring eating before all things. And ſo here, foreign, one preferres one day before another, but another approves every day, i. e. preferres not any before any.
Ibid. Note c. Blot out [So Philip. 2.4. &c.]
Ibid. ver. 23.
[Is d ſinne.]
foreign.Note d. In this place, 'tis certain the antient Copyes generally added that Benediction, which we now find, ch. 16.25. foreign, &c. Now to him that is able to ſtabliſh you according to my Goſpel, and ſo on to the end. Thus we find it in S. Chryſoſtome, and Theophylact &c. And from thence the Poſthumous notes under Grotius's name, inferre that the Apoſtle firſt deſigned to end his Epiſtle there. But there is no ground for ſuch conjectural inference. Tis certain, Doxologyes may be ſeaſonable in other places, and not onelyonly by way of concluſion, and ſo we find in the like ſtyle; foreign, Now to him that is able &c. Eph. 3.20, 21. in the middle of the Epiſtle, and ſo incidently foreign, to whom be glory, Gal. 1.5. and more ſolemnly, foreign, Now to the incorruptible King of Ages, &c. 1 Tim. 1.17. almoſt in the beginning. And it is S. Chryſoſtomes Note, foreign, It it cuſtomary with S. Paul to conclude an exhortation with prayers, and prayſes, And Theophylact, foreign, After an exhortation he alwayes uſeth to pray. The petitory part of this doxology is contained in the foreign, which is a praying that God who alone is able, will ſtabliſh them; And this ſo proper to the whole buſineſs of the precedent chapter, that it cannot without great injuſtice be taken from it; And therefore without examining the reaſon of its removall (for which we have onelyonly probable conjecture) it is all reaſon that it ſhould be fetch'd back from ch. 16.25. and placed here, as it ought to be.
Chap. XVI. Note b.foreign. Of Lukes being meant 2 Cor. 8.18. to the teſtimony of Ignatius, Adde, And though Baronius affirme it to be Silas, and An. Ch. 51. n. 64.Theodoret, Barnabas, yet Titus Boſtrenſis on Luke 1. p. 763. C. and S. Jerom on 2 Cor. 8. and from him others have generally conceived him to be there meant.