You have the same phrase in the same sense c. 26. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The which whilst I was doing that is whilst he was persecuting the Jews v. 11. As he went to Damascus c. He saw a light from heaven c. C. 26. v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Saying nothing other then what the Prophets and Moses said should come to pass if Christ was subject for to suffer if he was the first from the Resurrection of the dead c. Si passibilis Christus is the Translation of the Interlineary and the vulgar Latin neither can the Greek words admit any other The Jews expected then as still to this very day they do expect a Messias whose Kingdom should be of this world and so did the Apostles also at the first before his Resurrection and therefore could by no means believe that he could be subject unto Death or Passion To root out which opinion out of their thoughts St Paul would not have them perswaded barely by his word but convinceth them by the Testimony of their own very Prophets before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood C. 27. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hanc injuriam commonly This harm but why not better this storm if it be true that Suidas saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eo quod pluat pondus or graviter Because it raineth heavily or grievously And we have in Julius Pollux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventus insolens or procellosus A boisterous or stormy wind And thus Translated the sense is altogether as good if not better Oportuit auscultasse mihi non solvisse à Creta vitasse hanc tempestatem jacturam Ye ought to have harkned unto me and not to have loosed from Crete and to have avoided this storm and loss ANNOTATIONS On the Ep. To the Romans Ch. 1. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words seem to be expounded with most significancy by trajection For the righteousness of God by Faith is in it revealed for Faith that is to be believed As if it were written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That such trajections are very frequent I have shewed in sundry places it is called c. 3.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The righteousness of God by Faith of or in Jesus Christ And in truth is the main purpose of this Epistle As for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is used in the same sence immediately before v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To or for the obedience of Faith that is that the Faith may be obeyed among all Nations as also c. 15.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the obedience of the Gentiles that is that the Gentiles may be made obedient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Gospel is the power of God unto Salvation to every one that believeth there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Jew first and also to the Greek v. 16. So that it most fitly followes For therein is the righteousness of God by Faith revealed that it may be believed as it is written Justus autem ex fide vivet That he that is just by Faith shall live to wit he shall inherit eternal life For the Gospel is the power of God to save every one that believeth in his Son You may see the like trajections Act. 13.27 2 Cor. 4.4 1 Pet. 3.21 C. 2. v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opus legis The work of the law The work or business of the law is to accuse or to excuse and this is that conscience which is written in the hearts of all C. 3. v. 5 6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si vero iniquitas nostra justitiam dei commendat quid dicemus Nonne injustus est Deus qui infert iram secundum hominem loquor absit Tum enim quomodo Deus judicabit mundum Si enim veritas dei in meo mendacio abundavit ad gloriam ipsius quid ego tanquam peccator adhuc judicor non sicut blasphemamur sicut quidam nos aiunt dicere quoniam fecerimus mala ut venirent bona quorum judicium justum est But if our unrighteousness commend the righteousness of God what shall we say is not God unjust who inflicteth punishment I speak as a man far be it For then how shall God judge the world for if the truth of God through my falsness hath more abounded unto his glory why am I yet judged as a sinner and not as we are slanderously reported and as some affirm that we say because we have done evil that good might follow whose judgment is just Most Interpreters do here omit the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as redundant But I conceive it is by no means to be pretermitted for that it is the very word that explains the whole sense which hitherto is very perplext and obscure The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly rendred in the Imperative Faciamus Let us do I have Translated in the subjunctive Aorist in its proper sense together with the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoniam fecerimus because we have done The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have Translated with Grotius in the Interrogative Negative Nonne is not for so the sense requires it being spoken carnally or like a man to charge God with injustice and so you shall find the word to be taken Matth. c. 12. v. 23. Joh. c. 4. v. 29. and elsewhere Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which divide the coherence I have distinguished with a larger Parenthesis that the connexion and inference of the sense may more easily appear which is plainly thus For if our unrighteousness commends the righteousness of God what shall we say is not God unjust who inflicteth punishment for if the truth of God through my falsness hath more abounded unto his glory why am I yet judged as a sinner and not rather judged because we have done evil that good might come whose judgment that so judge is just For if they were called into judgment because they had done evil that good might come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to man they might say that God was unjust for punishing them as sinners who had done nothing but what tended to his glory and this judgment in their opinion is just But if this should be granted how should God judge the world if with this plea the wicked might avoid his judgment there would be none left to punish And therefore the Apostle adds I speak as a man according to the Sophistical argumentation of the Jews or as Hierome saith Secundum te qui talia sentis According to thee who so thinkest But far be it from our thoughts for God cannot be unjust C. 5. v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For a righteous man scarce any man will die but for a good man peradventure some will dare to die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Glossary is benignus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the Chaldaeans c. and they shall gather the captivity as the sand v. 9. So as without question this denuntiation of the Prophet was here directed to the Jews whom he here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despisers that they should behold and with astonishment admire the work of the Lord which he was to do in their days so as for very amazement and consternation they should seek to hide themselves and wish the very hills would come down and cover them from the dreadful wrath which was to come And least this fate should now come again upon the Jews the Apostle bids them in this place beware in the foregoing verse foresignifying the fearful Destruction of Jerusalem then near at hand V. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et crediderunt quotquot erant praeordinati ad vitam aeternam as the Old Latin Ordinati as Beza but in the same sense as we Translate it also And as many as were ordained to eternal life believed But this is but a harsh and unusual version of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being no where to be found in that sense neither doth it agree with the sense of Scripture as many are of opinion And truly I for my part doubt whether all that then believed were praeordained to eternal life might there not be some Apostates I am sure there is nothing to oblige my faith thereto I conceive no more then those which in Corinth are called Saints who surely believed also otherwise the Apostle would never have called them Saints neither had they been reputed part of the Church which was in Corinth who I suppose there is no man will affirm were all saved as are in their sense those who were preordained to eternal life That therefore this place may bring no weight to the establishing of so controverted a sense of which there will never be an end of disputing till Elias comes why may not these words be better distinguished and Translated thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et crediderunt quotquot convenerunt in vitam aeternam And as many as were met together believed in eternal life The Jews held themselves unworthy of eternal life by putting the word of God from them v. 46. But the Gentiles when they heard it they were glad and glorified the word of the Lord and as many as were met together believed in eternal life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word was used v. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one of the articles of our Creed the very subject of the Apostles preaching Joh. c. 17. v. 3. And as for the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is not unsuitable to the place no more is it new without Authority For the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is frequently by the LXX Translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenio and congrego is also by them Translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. c. 29. v. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et conveniam ibi filiis Israel Pagnin And there I will meet with the children of Israel as in our own Translation And though some perhaps may say that this was a mistake in the Seventy Interpreters which yet is but spoken of free cost for Aquila Symmachus and Theodotio Translated so likewise or that they meant praecipiam as their Latin Interpreter would have it certainly the genuine sence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath in it something near of kin to our Interpretation For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ordine colloco to place in order so as it aborreth not from our sence to say And as many as were placed in order to hear the word of God believed in eternal life or as many as were instructed according to the force of the word praecipiam that is as many as were instructed in what the Apostle taught them Nor can I be otherwise perswaded but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must necessarily be construed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what sense soever is put upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C. 14. v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is as some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when they had appointed them Elders or as others When they had ordained them Elders in the Ecclesiastical sense as it is at this day used But which of these two is the truer or more proper in this place is no small question If I may speak with liberty after a serious disquisition I cannot but profess I totally assent to them who would have Luke here mean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having appointed and not Ordained in the other sense For I am not convinced with Argument or Testimony so as to believe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did by it self alone at that time or many years after signifie either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imposition of hands or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consecration So that all which Zonaras affirms concerning the true acception of this word in the beginning of his Scholia upon the first Canon of the Apostles to what end or by what impulse soever I think is very really right and true Whose words because they fully express my meaning and that they may be better understood by other Authorities which I shall alledge I have thought fit here to set down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now adays a course of prayers and invocation on the holy Spirit when one is initiated into the Priesthood and receiveth consecration is called Cheirotonia from thence so termed because the Bishop extends his hand over him whom he blesseth when he is chosen into holy orders But Anciently the choice or suffrage was called Cheirotonia For when it was lawful for the multitude in their Cities to choose their Priests or Bishops the multitude met together and some chose one man some another but that it might appear whose suffrage won they say the Electors did use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stretch forth their hands and by their hands so stretched forth or up they were numbred who chose the one and who the other And him who was Elected by the most suffrages or voices they placed in the high Priesthood that is made him Bishop And from hence was the name of Chierotonia taken which also the Fathers of the Councils are found so to have used calling their suffrage Cheirotonia An example whereof he bringeth out of the fifth Canon of the Council of Laodicea And thus far Zovaras From whom it manifestly appears that the word Cheirotonia in the Ecclesiastical sense as it is now used of Ordination was then new and borrowed long after the Apostles times And to prove this yet more fully laying aside and barring all suspected and questionable Authorities let us do it with such Testimonies of Primitive writers whose Authority is sound and received of all Beginning first with
nobis missus est Talmudus c. They are the words of Buxtorfius in his Synag Jud. From whence was the Talmud sent us that we should give it so much credit as to believe that the Law of Moses could or ought to be understood by it And if not the Law of Moses much less the Law of the Gospel to which they were professed enemies The Talmud is called by the same Author Errorum Labyrinthus fabularum Judaicarum fundamentum The Labyrinth of errours and the foundation of Jewish Fables and it was first perfected and acknowledged to be Authentick Five Hundred years after Christ and out of it Maimonides and all the rest did suck their learning Surely therefore there 's little reason to acquiesce in its Authority or Testimony But what was the matter that this old Rabbin should so constantly deny that which was like to advance the honour of his Religion but that his conscience was throughly convinc'd of his assertion I cannot but admire the ingenuity of the man who maintained the light of this truth so firmly against and amidst so many Impostours of his Nation who perhaps thought it a Glorious Triumph to obtrude a counterfit opinion upon the innocent world not yet solicitous of their machinations And that which moves me more Josephus himself not to speak of all the Fathers before the Talmud who was likewise a Jew and of the same age with Rabbi Eliezer who writ also purposely of the customs and Ceremonies of his Nation is totally silent in this matter so that it is an argument to me next to demonstration that two persons of such eminency both Jews and coeval the one should expresly deny the other in all his History make no mention of this Baptism Besides if Baptism in the sense of our days had been in use among the Jews in former times wherefore did the Pharisees say to John the Baptist Joh. c. 1. v. 25. Why then Baptizest thou if thou be not that Christ nor Elias nor that Prophet Do they not plainly intimate thereby that there was no use nor practise of Baptism before and that it was a received opinion among them that there was none to be used till Elias or that Prophet came Such a solemn and publick mersation was altogether unusual with the Jews till that time as Grotius saith upon the words aforementioned How then there can be any such affinity between our Baptism and the washings of the Jews that the one should therefore by any pretext or right be said to succeed the other I confess I understand not it is beyond my Faith But they say that Arrian calls the Jew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is one that 's dipt but I rather think with his Commentator Ipsum confuse loqui velle potius Christianum Judaeum That he being a Heathen spake confusedly or promiscuously and that he rather meant a Christian Jew as Lubin also upon that of Juvenal Nunc sacri fontis nemus delubra locantur Judaeis will have the Jews there to be meant the Christians Qui edicto Domitiani urbe pulsi sylvas illas habitare cogebantur Who being by Domitians Edict expell'd the City were forc'd to inhabit those woods which were sacred to the Heathenish devotions But to put an end to this discourse I do affirm with Alexander de Halys Tinctio est formalis causa Baptismi That dipping is the formal cause of Baptism There remaineth only to resolve what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Concerning which word I conceive with Beza Grotius Estius and others that in this place it properly signifies stipulatio a covenant or promise As it is interpreted by the Glossaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stipulatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Promitto spondeo stipulor In which sense I conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also to be taken Sirac c. 33. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homo sensatus credet legi lex ei fidelis sicut sponsio vel stipulatio justorum A man of understanding will trust the Law and the Law will be Faithful unto him as the promise or covenant of the Just T is true It properly signifies rogatio but as rogatio legis among the Latins was used for legis latio and for the Law it self and rogare legem for legem ferre or statuere because it was the custom that the Magistrate when at any time a Law was to be enacted did ask the people Rogaret populum Velitis jubeatis ne Quirites hoc fieri Do you desire or will that this be a Law upon whose answer that they did the Law was publish't and this was called rogatio legis or the enacting of a Law so was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greeks though properly it signifies rogatio for the same reasons taken for stipulatio or a covenant nay we have in our Holy-okes Etymological Dictionary rogare stipulari and surely the Law it self is nothing but a covenant I say for the same reasons for as Pomponius tells us Stipulatio was Verborum conceptio quibus is qui interrogatur dicturum facturumve se quod interrogatus est responderit A conception of words wherewith he that was asked did answer that he would say or do the thing which he was asked and that it took its name from the Interrogator as the worthier person was the opinion of Accursius and other Interpreters of the Law All which doth suit very well in our present case For in Ancient times when the Catechumeni who were to be Baptized were interrogated by the Priest whether they did believe in the Resurrection of the dead and the life to come upon their answer that they did the covenant was accepted and they were by him immediately Baptized in that Faith as you may see in Chrysostom and others the like custom whereunto is still retained in our Church when in time of Baptism to the question of the Minister Wilt thou be Baptized in this Faith the Sponsors or Sureties forthwith answer it is our desire And this I take to be the Apostles meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place I have insisted the longer on these words that I might more evidently shew that the proper end of Baptism is to represent the death and Resurrection of Jesus Christ and our Faith in it and not properly a sign of washing from the filth of sin which the Apostle seems expresly in these words to deny though many think or at least speak otherwise C. 4. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By a familiar trajection In quo hospitantur blaspemantes non concurrentibus vobis in eandem luxuriae confusionem Wherein they abide continue or rest or lodge themselves blaspheming you not running together with them into the same excess of riot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hospitatur Act. c. 10. v. 6. V. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose in this place to make the construction and the sense
And this interpretation seems to be more reasonable then that of their's who interpret it of Judas as if St Luke should mean that he was gone to his own or to his proper place to wit as they would have it unto Hell T is true no man can make other judgment But I cannot for all that think the Evangelist had any such meaning in these words I rather with Chrysostom look upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The prudence of the man how he speaks not contumeliously nor insults c. Which plainly argues that he thought not that it was the meaning of St Luke in these words to adjudge Judas into Hell For what could he have said of Judas more contumelious then that he was gone to his own place meaning Hell Neither was it the business of an Historian or Evangelist to interpose his own opinion but rather to leave Judas to the judgment of God it being enough for him to have related matter of fact as he had promised and professed to do in the beginning of his Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Even as they had delivered things unto us who were eye-witnesses from the beginning c. But who will you say was an eye-witness of Judas his going to or being in Hell C. 2. v. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quoniam non derelinques animam meam in Hade neque dabis sanctum tuum videre corruptionem Because thou wilt not leave my soul in Hell nor give thy holy one to see corruption The first branch of this verse seems to concern his Soul which was not left in the state of death as other humane Souls I say left in the state of death for it is not one and the same thing to die or to be dead and to be or to remain in the state of death or if you please as it is v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vinculis in the bonds of death as Athanasius and Beza interpret the word and so in the Psalmist in the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Synonymous or in those receptacles where the Souls of the Godly are reserved till they receive their crown as St Augustin or in the middle of the shadow of death where the Souls of the dead are as Irenaeus or in Hades or in Hell whither we are taught by the Apostles Creed that he descended or went into Where by the way I cannot but observe that our English Hell comes from the Saxon HELAN celare tegere to hide or cover so as it may be said to have the same signification with Hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place that cannot be seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locus sine luce Phavor or else in Paradise with the Soul of the Thief All which several expressions serve but to signifie one and the same thing For I do not see but Paradise may very lawfully be interpreted a receptacle or separated place for departed Souls from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separavit locus separatus or septum a close such as for pleasure and delight our Parks and Gardens are from which cause this word hath obtained with the Hebrews the meaning of bliss and pleasure And I cannot but think the Greeks borrowed the word from the Hebrews and that neither of them owe it to the Persian For though perchance which yet is by no means certain Nehemiah might borrow it from the Persian who lived in the Persian Court yet Solomon t is certain which used the same word in Ecclesiastes and in Canticles many ages before Nehemiah's time writ in the Hebrew tongue neither is there any reason at all to think that he ever used the Persian dialect Neither is such a termination with the Hebrews so unusual with whom such Anomalous words are frequent that we should so earnestly disown it as their due Neither doth the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies death which is a separation differ from our sense Why should we therefore fly from the Hebrew to the Persian and acknowledge him to be the true owner of the word I confess I value the Authority of Julius Pollux but I shall not swear unto it However in summ I conceive it not unreasonable to say that the Godly who are in the state of death are in Paradise in what ever place secluded and finally to conclude that this first branch of the verse concerns only his Soul as the latter plainly concerns his body which saw no corruption as other human bodies do And in this sense doth Peter expressly explain the words v. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non relicta est anima ejus in Hade neque caro ejus vidit corruptionem That his Soul was not left in Hell neither did his flesh see corruption Plainly distinguishing between his Soul and Body as if he did it of set purpose to the end that none should think this place concerned the Sepulchre or Grave of Christ alone as some would have that say that Hades signifieth nothing else For Perversissimum est c. as Tertullian saith lib. de Carne Christi It is a most perverse thing that naming the flesh we should understand the Soul or naming the Soul we should understand the flesh The truth of their names is the safety of their properties Neither doth Athanasius speak less plainly to our purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Neither did death prevail to subjugate his human nature so far as to detain it in its bonds neither could corruption by any tyrannical invasion exercise its power to the putrefaction of his body Humanae ista lex necessitatis c. saith Hilary It is a law of humane necessity that the bodies being buried the Souls descend into Hell which descent the Lord himself did not refuse to shew the truth of his manhood or human nature And doubtless this is the scope of Peters words in this place of purpose to prove the Resurrection of Christ and that he was not left in the state of death as other mortals are And this opinion I hold to be pious and consonant to faith I believe the immortality of the Soul I believe the Resurrection of the body and its reunition with the Soul and life everlasting I am no friend to Purgatory nor to any prayer supplication or application to any Saint save only to our sole Mediator Jesus Christ who for that particular end ascended into the holy of holies that is into the highest heavens that there he may commend our prayers to our Father which is in heaven who from hence also conceive may be drawn a cogent argument that prayers ought not to be made to Saints whom Religion hath not yet placed in that holy of holies to wit the highest heavens and so qualified for fitting Mediators But there are not few and those no mean ones neither who positively say there is no receptacle of Souls
beseech you who were Herod Faelix Festus and Agrippa the Magistrates at Philippi Thessalonica and Athens were they not all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principalities and Powers of whom speaketh Paul when he admonisheth Titus to be subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Principalities and Powers were not these earthly Magistrates Could not then the Gospel be known to all Nay was it not preached to all and was it not known to all though some rejected it C. 4. v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be angry and sin not There is no doubt but the Apostle borrowed these words of the Psalmist from the Greek Interpreters Psal 4. v. 4. though Beza and our English Interpreter have made no reference thereto in the margin The reason whereof I suppose is because they did otherwise interpret the Hebrew as have many others reading Contremiscite nolite peccare Stand in awe and sin not But I rather assent to Musculus who retains the vulgar reading in the Psalm Irascimini nolite peccare Be ye angry and sin not ductus Autoritate Pauli being thereunto led by the Authority of St Paul Besides that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only to stand in awe but also to be angry a mans passion is as well moved for anger as for fear for even anger makes a man to tremble Neither have we Pauls Authority alone for the reading but his exposition of the sense For the words following of St Paul are meer Paraphrase on the words following in the Psalmist both agreeing in one and the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not the Sun go down upon your wrath neither give place to the Devil saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicite in cordibus vestris super cubilia vestra quieto estote animo Commune with your hearts upon your beds and be still saith the Psalmist As if the meaning of both were this If perhaps it happen that ye are angry neither is any passion quicker take heed ye sin not by being angry longer then is fit let not your anger abide till the going down of the Sun neither make ye that Devil a nightly guest suffering him to lodge with you but chase him away let him vanish before ye go to bed that on your beds ye may be still and quiet in a posture to commune with your selves to say your prayers in your hearts as the Chaldee hath it plainly shewing how comfortable how necessary a thing it is for our thoughts to be free for our pious meditation when we are newly laid in our beds to which nothing is a greater enemy then to have any exacerbation rest upon our spirits The vulgar and Greek Translation render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compungimini in this place For the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pagnin and others Translate Et tacete And hold your peace but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be quiet as well as to hold ones peace and so reads Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quieti estote and be still as we render it So with Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C. 6. v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro quo legatione fungor in vinculis For which I am an Ambassadour in bonds But why may it not be more properly translated Pro quo senesco in vinculis For which I wax old in bonds So Paul stiles himself Philem. v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paulus senex vinctus Paul the aged and a prisoner of Jesus Christ According to the most proper signification of the word ANNOTATIONS On the Ep. To The Philippians Ch. 2. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum vitae firmiter tenentes Holding fast the word of life that I may rejoyce in the day of Christ that I have not run in vain nor laboured in vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavor See 1 Cor. c. 3. v. 14 15. Joh. Ep. 2. v. 8. C. 3. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I never yet met with Interpreter that made a Grammatical construction of these words when t is not easier to set an egg on the end then to construe them according to rule without force or figure only understanding what is frequent in every Page the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Circumcisio erat octiduana My circumcision was the eight day ut pateat as Chrysostom saith Non fuisse Proselytum That it may appear he was no Proselyte Ex gente fui Israelis I was of the stock of Israel Ut pateat neque à parentibus quidem natum Proselytis That it may appear that he was neither born of Prosylite parents c. So that if any had cause to have confidence in the flesh Paul had V. 15 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quotquot ergo perfecti sumus hoc sentiamus si quid aliter sentitis hoc quoque revelabit vel revelet vobis Deus praeter ad quod pervasimus eâdem incedere regulâ idem sentire As many therefore as be perfect let us be thus minded and if in any thing ye be otherwise minded God will reveal or God reveal this also to you besides what ye have already attained unto to walk by the same rule to mind the same thing The Future Indicative for the Imperative is a frequent Hebraism But whereas Interpreters do generally Translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Imperative in the first person plural Eâdem incedamus regulâ idem sentiamus Let us walk by the same rule let us mind the same thing alledging it to be an Atticism truly when I cannot find such another Atticism in all the New Testament and when I see no necessity at all for pretending such a figure in this place nor advantage to the mending of the sense thereby I thought it better to Translate them in the Infinitive according to the usual manner of speech it being as I conceive not only more Grammatical but more agreeable also to the Apostles purpose For as I have heretofore more then once observed out of the Fathers that it is the Apostles custom to conclude his exhortations with a wish or prayer so when he had exhorted them here to be so minded as he himself was he presently prays or wishes that God would reveal this also to them besides the knowledge they had already attained to to walk all by the same rule that he himself walked and to be of the same mind that he was that they might be followers of him and observe those who took him for their example whose conversation was already in heaven c. ANNOTATIONS On the Ep. To the Colossians Ch. 1. v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which was preached in or through the whole creation under heaven C. 2. v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expungens quod adversum nos erat chirographum in traditionibus nobis contrarium Wipeing out the hand writing that