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. V.

Vers. 1. STand fast] A metaphore taken from Souldiers, which stand in their rankes, 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 freedome, partly from the curse of the Law, partly in its rigide exaction; and partly from the observation of ceremonies. Vorstius.

And not be intangled] The word is metaphoricall, alluding to Oxen who are tyed to the yoake;* 1.1 their necks being pressed and kept under. So Pareus and others. Let us not returne like willing slaves, to our chaines againe.

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

Behold] It is a word of one stirring up attention. I Paul who am an Apostle,* 1.2 and have authority to publish the Gospell say unto you, whosoever saith to the contrary; if you thinke circumcision of necessary use with faith in Christ in the matter of ju¦stification, you shall have no benefit nor comfort by Christs death, passion, resurre∣ction, or any thing he hath done; Christum dimidium quisquis habere vult, totum perdit. Calvinus.

Vers. 3. Every man that is circumcised, is a debter to the whole Law] He is a debtor in regard of duty,* 1.3 because be that thinks himselfe bound to keep one part of the cere∣moniall Law, doth thereby binde himselfe 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, be∣cause 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 Galathians 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 originall,* 1.4 ye are made voide and empty of Christ, that is Christ is an empty and unprofitable Christ to you, that are of that erroneous opinion, and hold stiffely that you are justified by the Law.

Falne from grace a 1.5] viz. of God, That is the doctrine of grace say some; the favour of God, and all the benefits flowing from it saith Pareus. See 11 Rom. 6.

Vers. 5. Neither circumcision availeth any thing, nor uncircumcision] By circumcision, he meanes the outward priviledges of the Jewes; and by uncircumcision, the privi∣ledges of the Gentiles, Baptisme, and the Supper. All outward prerogatives availe nothing to justification.

V. 6. But faith which worketh by love* 1.6] 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 Greeke word is not of the passive, but of the middle voyce, as the Interlinear, faith which is effectuall; Pagnine, working by love. Faith worketh by love, not as fire maketh hot by heat; which is a formall property inhe∣rent in it. But as the soule doth this, or that by the hand; which is an externe Instru∣ment conjoyned 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.* 1.7

Did let you] Stop you, intercept your course, turne you out of the way;* 1.8 secretly intimating their inconstancy.

Vers. 12. Cut off b 1.9] Seeing they glory so in the skin cut off.

Which trouble you] Or as the Greek word signifies waste and overthrow; * 1.10 because these men drive Christians out of house and home, as enemies when they come to sack or spoile a Towne.

Vers. 13. But by love serve one another] That is,* 1.11 let every man in his place and cal∣ling 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 do∣ctrine

of the false Apostles, which urged ceremonies alone. Calvin.

Love thy neighbour as they selfe] 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 mans nature.

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

And the spirit lusteth against the flesh] First, by labouring to overmaster, and keepe downe the motions thereof.* 1.12 Secondly, by stirring up good motions, and inclinati∣ons to piety.

* 1.13Vers. 18. Ye are not under the Law] Condemning or forcibly compelling you.

Vers. 19. Now the workes of the flesh are manifest] The Apostle when he speakes of the fruits of the flesh,* 1.14 he saith of them, that they are manifest not onely to God, but men, which have the light of reason and naturall conscience; but when he comes to speak of the fruits of the spirit, he saith not so of them, vers. 22. The grace of Gods 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 〉〈 in non-Latin alphabet 〉 properly signifies poysoning; but here it is fitly translated Witchcraft,* 1.15 because all poysoning is comprehended under Mur∣ther which followeth.

Vers. 21. And such like] The Apostle having reckoned up many workes of the flesh is forced to conclude and say, and such like] as being not able to think of all the sins, which doe 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 goe to Hell, as I have already told you.

Vers. 22. The fruit of the spirit] He called them workes of the flesh; vices end in themselves;* 1.16 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 de∣rived from the root. 2. Because of the pleasantnesse. 3. Of the advantage and profit to ones selfe.

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

Vers. 23. Against such there is no Law] Such persons, not workes. 1. They need not rigorous Law to compell them,* 1.17 by vertue of their graces they will doe them. 2. No Law to condemne them, so Pareus, that is the better.

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

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

With the affections and lusts] That is, the inward working of it in suddaine pas∣sions, and more setled desirers.

* 1.18Vers. 25. Walke] Orderly by rule, by line and measure.

* 1.19Vers. 26. Vaine glorious] Desiring to be accouted rich, eloquent, good by men.

Provoking one another] Striving to anger, and vex one another with injuries, con∣tumelies, and contempt.

Notes

• * 1.1

  Ne implice∣mini. Aug. reads it ne atti∣neamini, Ambrose nolite cohiberi. Tertul nolite astringi. Vet. Lat. nolite contineri. Beza nolite implicari. Implicandi verbo alludit ad boves quorum cornua loris jug•• complicantur, ut colla demittant; ita olim implicatae tenebantur patrum conscientiae legum variarum quasi laqueis. Pareus.
• * 1.2

  If any revive the rite, which was a type of the Messiah to come, he de∣nies Christ to be exhibited, therefore Christ shall profit him nothing. Vide Grotium.
• * 1.3

  The parts be∣ing insepara∣bly united.
• * 1.4

  Exinaniti estis à Christo. Cal∣vinus Evacu∣ati estis à Christo. Vulg. Vide Bezam. Siquam justi∣tiae partem quae∣ritis in operibus legis, Christus nihil ad vos. Calvinus.
• a 1.5

  The love and favour of God, Perkins. All that professe Christ, are under the grace of God, in the judgement of Christian charity.
• * 1.6

  Fides opera∣bunda. Bellar∣minus ver∣bum operatur manifesto Bar∣barismo passivè interpretatur, efficitur, per∣ficitur, contra grammaticam vimverbi depo∣nentis opera∣tur, contraque omnium veterū & recentiorum interpretum sententiam; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enim est participium mediae, non passivae vocis, quia passivus sensus repugna∣res Apostoli scopo & verbis. Pareus.
• * 1.7

  As in se∣cond Ch. 2 v. Phil. 2.16. Heb. 12.1. 2 Tim. 4.7. 1 Cor. 9.4.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, propriè est tran∣versum aliquid struere quo iter impediatur, unde translationo quadam significat impedire. Act. 24.4. Rom. 15.22. 1 Thess. 2.8. Grotius.
• b 1.9

  videtur allu∣dere ad circum∣cisionem quam urgebant, quum dicit, Abscin∣dantur. Calvinus.
• * 1.10

  Qui vos quasi quasi sedibus vestris pellunt. Beza.
• * 1.11

  Rom. 13.8.
• * 1.12

  Perkins.
• * 1.13

  Non esse sub lege est immunem esse à maledictione, à coactione, ab onere ceremoniarum legis, est verè ab his liberatum esse. Pareus.
• * 1.14

  Vocat opera carnis: quia haec sunt studia, h••mores & actus hominum carnalium. Pareus.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In vidia: dolor ex bonis alienis; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 voces pari sono amat jungere Apostolus ut has ipsas. Rom. 1.29. Grotius.
• * 1.16

  Where the Holy Ghost ruleth, there he in∣gendreth those good gifts and motions of grace.
• * 1.17

  Spontaneae sunt virtutes.
• * 1.18

  Verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significat ordi∣natè incedere, & intra limites suos se continere. Estius.
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sunt qui honorem ve∣nantur ex ijs re∣bus in quibu•• verus honor situs non est, ut ex opibus, eruditione, eloquentiâ. Grotius. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 provocare dicitur de iis qui ad certamen aut bellicum aut Judiciale alios vocant: Jnde per translationem dicitur deijs qui in quovis alio certamine, puta eruditionis aut elo∣quentia, sperant se alijs superiores fore. Grotius.