Annotations upon all the New Testament philologicall and theologicall wherein the emphasis and elegancie of the Greeke is observed, some imperfections in our translation are discovered, divers Jewish rites and customes tending to illustrate the text are mentioned, many antilogies and seeming contradictions reconciled, severall darke and obscure places opened, sundry passages vindicated from the false glosses of papists and hereticks / by Edward Leigh ...

CHAP. IV.

Vers. 4 THe fulnesse of time] 1. Fulnesse of grace, 1 Iohn 10. 2. Of fulfilling pro∣mises, 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 onely under the ceremoniall Law as he was a Jew, but under the morall 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 redeeme them that were under a 1.1 the Law] 1. On the Lawes part, it rigo∣rously exacted perfect obedience, under paine of eternall death. 2. On our part, we doe what the Law injoynes out of a slavish Spirit.

That we might receive the adoption b 1.2 of Sonnes] The Greeke word for adoption shewes the nature of it, to put one in the place of a Sonne.

Vers. 6 Crying Abba Father] That is, causing you to cry;* 1.3 as we call it a merry day, which makes men merry. Aug. de dono perseverantiae, c. 23.

The gemination notes siduciall, filiall, and vehement affection.* 1.4 The first is an He∣brew, or Syriack word. The second a Greek, whereby is signified the union of the Hebrewes and Grecians, or Jewes and Gentiles in one Church.

Vers. 9. Weake and beggerly elements] Or to come neerer to the meaning of the A∣postle, strengthlesse and beggerly, as the Greek words signifie;* 1.5 both the Mosaicall ceremonies, and Heathenish worship. See 3. v.

Strengthlesse] Because they could not justifie.

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

Vers. 10. Ye observe dayes, and moneths, and times, and yeeres] By dayes are meant Jewish Sabbaths: by moneths, the Feasts observed every moneth in the day of the New Moone.

Times] Or seasons as the Greek word signifies, fit times for the doing of this or that businesse. It was the manner of the Gentiles, to make difference of times in re∣spect of good or bad successe; and that according to the signes of heaven. And it is very likely, that the Galatians observed dayes not onely 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,* 1.6 departed from your dearest things to have done him good.

Vers. 19. Of whom I travell in birth againe, untill Christ be formed in you] The Apostle useth a comparison drawn from the forming of an infant in the wombe,* 1.7 which is not formed all at once, but the principall parts first; the heart, braine and liver; and then the other by degrees: for grace is not wrought all at once, but by degrees. The paines of travell breed not greater desire to see the man childe borne into the world then Pauls love in him, till Christ were new formed in them.

Vers. 21. Yee that desire to be under the Law] That is,* 1.8 the writings of Moses com∣monly called the Law, because the Law was the principall part thereof.

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

* 1.9Vers. 23. Borne after the flesh] That is by a bare naturall power of generation.

By promise] That is, not so much by any naturall strength of the Parents, as by vertue of Gods promise, which bound his truth to set his omnipotency a work above nature.* 1.10

Vers. 24. Which things are an allegory] That is, being the things that they were, signifie the things that they were not;* 1.11 a figure of some other thing mystically signi∣fied by them; that is they represent or signifie the two Covenants.

For these are the two Covenants] That is, distinct Covenants, of workes and grace; first and second Covenant; not the Covenant of grace differently administred 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 workes and grace.

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

To bondage] That is, begets not Children of a free and ingenuous Spirit; loving God and out of love doing him service; and meerly of his grace, love, free favour, and promise, expecting their reward; but bond∣slaves, which out of a feare of punish∣ment, or hope of reward doe service, and expect the reward, for the worthinesse sake of their workes.

This Covenant is Hagar] That is, signified by Hagar, so called for a double re∣spect. 1. For its condition, because it begets all Children to bondage. 2. For sub∣ordination, Sarahs maid the Law is a servant to the Gospell, and Gospell-ends.

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

Vers. 26. Ierusalem] That is, the heavenly Jerusalem the Church; the number of true beleevers, which doe indeed seriously embrace the doctrine of the Gospell, which began by Christ and his Apostles to be preached at Ierusalem; not hoping to be justi∣fied and saved by the merit of their own workes, but by the free promise of God in Christ; these are free from the curse and rigour of the Law; and she is the mother of all true Christians of us all] That is, of my selfe and all those which with me looke for righteousnesse and salvation, alone through the merits of Christ, and mercy of God in Christ, through faith in his name.

Notes

• a 1.1

  Redemit Ju∣daeos propriè à jugo legis p••liti∣cae, & à cere∣moniis sub quibus patres serviebant: à maledictione legis moralis tum illos tum nos, quoniam hoc omnes premebamur. Pareus.
• b 1.2

  Adoptio in filios talis est, quando quis cer∣tis de causis, quem non genuit in filium & haeredem adoptat, qualis fuit Manasseh & Ephraim, Gen. 48. Moses Exod. 42. Graeca vox una voce omnia complectitur. Alardi Pathologia. N. T.
• * 1.3

  Rom. 8.15.
• * 1.4

  Pareus.
• * 1.5

  Cartwright. In respect of those who re∣sted in them, and that when they were out of date. Hoc est, Iudae∣orum more cul∣tum & meritum religiosè ponitis in observatione dierum, men∣sium, temporum, annorū. Pareus. Apostolus non improbat discrimina temporum quae Deus ipse ordinavit, Gen 9.22. sed observationem superstitiosam dierum, qua alij aliis sanctiores pu∣tantur, cultus & meritum eis affingitur, quod faciunt Papistae. Pareus.
• * 1.6

  A proverbiall Speech. Significat eos ad quid vis sibi charissimum praestandum, preciosissimum largiendum fuisse paratissimos. Oculis enim rem nullam habemus chario∣rem oat protiosiorem, Matth. 7.29. Pareus.
• * 1.7

  Vide Bezam. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 transla∣ted, I travell in birth, signifies not onely the travell of the woman at the birth of the Childe; but also the painefull bearing thereof before the birth.
• * 1.8

  Sub Lege esse hoc loco signifi∣cat subire jugun•• Legis, hac conditione ut Deus tecum agat secundum Legis pactum, teque vi••issii•• ad servandam legem adstringas, nam alioqui sub lege sunt omnes fideles. Calvinus. Quia usitate lege naturae secundum insitam carni virtutem generandi natus est. Estius.
• * 1.9

  Partus sequitur ventrem
• * 1.10

  Virtute super∣naturali paren∣ctibus effoetis promissa. Pareus.
• * 1.11

  Allegoria est cum ex eo quod dicitur, aliud quiddam signifi∣catur. Estius.