as is to stand upon the point of a pinacle but he was carried by the Tempter to the top of the Temple there to be set in any part thereof from whence he might be tempted to cast himself down headlong The leads or battlements being a sufficient precipice for the Devils purpose V. 7. Jesus said unto him it is written again But to my apprehension its better distinguished and translated thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus said again unto him it is written No readier way to stop the Tempters mouth then with a scriptum est C. 5. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in the place of a conjunction causal as it sounds in the English translation Let your light so shine before men that they may see your good works c. But it is an adverb of likeness which directly answers to the similitude which went immediately before so that properly it is to be rendred as it stands in the Greek A city that is set on a hill cannot be hid Neither do men light a candle and put it under a tub or bushel but on a candlestick and it giveth light to all that are in the room 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In like manner or even so let your light shine before men that they may see your good works and glorifie your father which is in heaven V. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever therefore shall break one of these least commandments So most interpreters as if there were some remarkable Emphasis in the expression these least commandments But I can by no means think that Christ did either affect or intend any extraordinary elegance of speech in these words but that he spake in the common phrase and obvious sence so as it ought to be rendred by a familiar transposition of the words Whosoever shall break one of the least of these commandments and shall teach men so c. The very same with that c. 25. v. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which we translate Vnto one of the least of these my brethren V. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And from him that would borrow of thee turn not thou away And so accordingly is it in most Translations But how in construction the words can possibly be rendred so I do not see And therefore suppose they should be rather translated thus Put or turn him not away that desireth to borrow of thee For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be the passive voice yet may it have as many other passives have in the New Testament an Active signification and so we find it hath Psal 132. v. 10. Where Symmachus reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turn not away the face of thine anointed as our English according to the Hebrew read it C. 6. v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have their reward Yet in the foregoing verse t is said if ye do your alms to be seen before men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye have no reward or rather the present being put for the future Ye shall have no reward from your father which is in heaven Why then should it be said in the immediately following words that hypocrites who do the same thing with the same purpose to be seen of men have their reward Is not this a contradiction Surely its more agreeable to the context and to reason that if any do their alms in the streets or Synagogues that they may have the glory of men such persons should be said rather not to have that is to loose then to have their reward To reconcile therefore these words in either verse to one and the same sense I would translate these latter words quite different from the former Verily I say unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They forbid or hinder their reward By seeking the praise of men they forbid their reward from God from whom its no reason they should expect any when they did their alms before men to be seen of them v. 1. I am not ignorant that the first and common sense is endeavoured to be salved with a proper as some think distinction That is They have a worldly and perishing reward but not an heavenly and during one But what need is there of so faint a sence or forc't distinction if the sence be plain without it and the use of words do lawfully bear it But certainly the use of words will bear it for with all Lexicographers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie one and the same thing that is to forbid or hinder And in this sense by the leave of the Learned Beza and Grotius would Plutarch who I suppose never dreamed of the distinction of a worldly and heavenly reward have the same word understood in his Solon where relating something which seemed hard by the sanction of the laws to wit that those who were born of harlots were not bound by the law to nourish or relieve their Parents as they were who were legitimately born He gives the reason in the words following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words that they may mutually agree must necessarily be translated thus For he that despiseth the honour of marriage doth plainly shew he used not a woman for childrens sake but for his lust and forbids his reward and hath not left himself the liberty to speak to those he hath begot whose very being he hath made their shame In that he hath not left himself the liberty to speak to those he hath begot he forbids or hinders his reward to wit of alimony the very thing in question which it was free for the Parents to have required of all their children that were honestly born I find the same word likewise in the same Author in his book of the failing of Oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing hinders the spirit of divination c. As also in Dion Halic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No fear shall hinder me from speaking what I think Since therefore there is so good authority for the use of the word in this sense and that it agrees so well with the context and needs no strained distinction for its explanation I see no reason why it should not be so accordingly translated Verily I say unto you they hinder their reward For surely it is a vanity to fly to a mystical sense where we have a litteral And thus I suppose 't is necessary to determine in all the Parallel places where the word is used C. 9. v. 5 6. The common pointing and inconvenient division of the verses together with the parenthesis do so involve the sense that it was not without cause that Erasmus said orationem esse duriusculam That it was a harsh kind of speech For remedy whereof it is but pointing and distinguishing thus v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For which is easier to say thy sins be forgiven thee or to say arise and walk
saith learned Grotius that this should not be thought any natural kind of healing by the water And I conceive this alone to be argument enough That none was healed but he who first stepped in after the troubling of the waters One only was healed by one only moving of the waters If the cure had been by a natural cause why were not more healed then one at the same time But certainly there was something supernatural in this matter the reason whereof it is not necessary for us to know It is enough for us that we are assured of the truth by Evangelical Authority Ch. 7. v. 22. Moses therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Certainly these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to have been severed by a distinction to the former Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Unum opus feci omnes miramini propter illud Moses dedit vobis circumcifionem c. I have done one work and ye all wonder because of it Moses gave you Circumcision c. And so is the sense perfect without any Solaecism neither is there any need of any disquisition concerning the unusualness of the phrase or inconsequence of the words The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being familiarly used in our sense with a Praeposition as Mar. c. 6. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et mirabatur propter incredulitatem eorum He marvelled because of their unbelief And so elsewhere C. 8. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This woman was taken in Adultery in the very act The Syriack reads aperte But in my opinion it should be rather written with an Apostrophe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Translated thus Haec mulier deprehensa est in sui ipfius conspectu Adulterans This woman was taken committing Adultery in her own very sight So openly that she cannot with any face deny it The word cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Praeterperfect tense of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui à seipso redarguitur conspectus est He who is convinced and seen of himself C. 11. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quia lux non est in eo that is in mundo Because there is no light in it that is in the world Not in him as is commonly rendred which agreeth not with common sense But thus it is perfect sense and construction both If any man walketh in the day he stumbleth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he seeth the light of the world but if a man walketh in the night he stumbleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there is no light in it that is relating to the foregoing word in the world He doth closely reprehend his disciples by a Parable who stumbled at the mention of his going up to Jerusalem telling them they ought not to stumble as long as he who was the light of the world was in the world c. 9. v. 5. but when he should be taken out of the world it would be no marvel if they stumbled and therefore he exhorts them c. 12. v. 35. To walk while they have light least darkness should come upon them for yet a little while the light was with them and he that walketh in darkness knoweth not whither he goeth Or thus The disciples stumbled or were offended when he said let us go up to Jerusalem The reason was they walked in the night of infidelity and ignorance for they would not or did not understand that our Lord should suffer As it is likewise said Luk. c. 18. v. 34. When Jesus said unto them behold we go up to Jerusalem and all things shall be perfected which are written by the Prophets of the Son of man c. They understood none of these things and this saying was hid from them neither knew they the things which were spoken They dreamed so of a temporal Kingdom that they could by no means understand that our Lord should suffer whom they expected to be a King to restore the Kingdom of Israel V. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He groaned in his spirit which troubled him The conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently so to be interpreted in the New Testament as you may see Animad 15.6.20.18 Apocal. 1.6 According to the Hebrew Idiotum as Beza saith which while Interpreters do not observe they often trouble the Syntax and the sense as in this very place for certainly it is not good sense to say He groaned in the spirit and troubled himself But to say his spirit troubled him is all one with that 13.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was troubled in his spirit V. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he hath been dead Four days Rasis the Arabick Physician hath left it written as I have it from Quistorpius That it was ordained by a law that no Apoplecticks who foamed about the mouth should be buried till after 72 hours and considering the reason he declares it to be an excellent law because all the humours had perfected and finished their motions in Three days that is in 72 hours which term of the motion of the humours being once finished there is no more of life to be expected And from hence he infers that Jesus Christ did not raise up Lazarus again to life till he had been Four days dead that there might be no place of objection left to the speculation of any Naturalist who if he had been raised within the 72 hours would have denied it to be a Miracle C. 13. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is washed needeth not to have even his feet wash't but is clean every whit For what need can there be pretended to wash his feet who hath been before washed all over from head to foot yet to follow his discourse which notwithstanding was besides his purpose which he intended in the washing of his disciples feet he farther telleth them But ye are not all clean for he knew who it was that should betray him His principle meaning was to teach them Humility by his example as is evident by the Context C. 15. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si quis in me non maneat projicitur foras ut palmes qui exaruit If a man abide not in me he is cast forth as a branch which is withered And thus it is intire and perfect sense neither is the construction or Translation at all new or unusual though the want of the thought thereof hath puzled most Interpreters in the rendring of this place Our very Evangelist hath the same manner of speech c. 20. v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod vidisset dominum qui ea sibi dixisset That she had seen the Lord who had spoken these things unto her And Luk. c. 15. v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abiit igitur adhaesit uni ex civibus regionis illius qui misit eum in agrum And he
of the dead which is so certain and to God already present as in the parallel place of Luk. c. 20. v. 38. For all live unto him that he is in present called the God of the living meaning those that are dead that is of Abraham Isaac and Jacob who in the last day and not till then shall rise in glory So as the words plainly and strongly intimate that there is but one only proper Resurrection of the Soul and Body against those who would have the Fathers of the Old Testament to have risen and ascended with Christ C. 24. v. 22. And except those days should be shortned there should no flesh be saved but for the Elects sake those days shall be shortned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non servaretur ulla caro The most received exposition of this place is this The mutual slaughters in Jerusalem of which Christ did now forespeak were so many and so cruel that unless the siege of the City had been extreamly hastned there had not been one Person therein left alive but they had all killed one another and utterly destroyed themselves In consideration whereof God having his chosen ones in the City whom he was willing to save out of the common calamity or judgment put it into the hearts of Titus and Vespatian to hasten the siege by all means possible and so to shorten the days of Jerusalems destruction But there may be another sense likewise given of the place not a whit less probable or proper taking the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in holy Scripture phrase And except those days had been shortned that is the days of Jerusalems destruction no flesh that is not one Jew had been saved but they had all eternally perished For as long as their Temple stood and the Jewish Sacrifices and Ceremonies remained it was such a stumbling block to the whole Nation that almost all did stumble at it neither were they few who for that very cause and scruple became Apostates from the Christian faith which they had once imbraced supposing the Old Religion to be the truer because God permitted their Temple and Sacrifices to continue of the certain and short destruction and abolishment whereof they had been taught in the Christian faith For which cause also as well as for their Persecutions sake the Author of the Epistle to the Hebrews seems to exhort them c. 10. v. 25. that they would not forsake their Assemblies as the manner of some was but that they would exhort one another to stand stedfast in the faith and that so much the more because they saw the day approaching that is the day of decurtation the day of the destruction of Jerusalem and desolation of the Temple drawing nigh for so that day here and elsewhere as also the coming of the Lord and the end of all things do all relate unto the Destruction of Jerusalem Because therefore God had his Elect among them whom he would have saved that this stumbling stone might be taken away it pleased him to hasten the day of his coming and to cut short the time of the Destruction and desolation of Jerusalem V. 28. Wheresoever the Carcase is there will the Eagles be gathered together You have the same Proverbial speech Job c. 39. v. 30. Where the slain are there is she meaning the Eagle And here I cannot but take notice of the happiness of his exposition who gives this meaning of the place The Carcase is the Jews who lay dead in their sins and by the Eagles are meant the Roman Armies who for every Legion bore two Eagles for their Ensign so that the word Eagles became often used by Poets and Historians for the Roman Armies Nath. Ward And in my opinion this seems to agree much more with the scope of the place then that of others who liken our Saviour to a dead carcase on which Christians like ravenons Eagles should make their prey For to speak plainly Quid hoc ad Rhombum What is this to the purpose But as it is easie to add to what already is invented we may perhaps with better reason suppose that by this Carcase may be meant the Jewish State and Government which now by reason of the many distructions among themselves and their oppression under the Roman power lay plainly dead as is a Carcase And so as Eagles and Birds of prey do usually out of a supernatural sagacity follow Armies in expectation of the prey of the dead bodies after the fight so should the Roman Armies prefigured in those Eagles whose pourtractures they carried in their Banners be gathered together in that place where the Jewish State lay now as dead and helpless as is a Carcase in hope and expectation of the spoil And so our Saviour Luk. c. 17. v. 37. the Disciples asking where expresly answers Where the body is thither will the Eagles be gathered together Particularly denoting the place where those things of which he spake before should happen to wit the desolation and sudden destruction of the Jews which could be no where else but in Jerusalem C. 26. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad sepeliendum me She did it for my burial More properly ad funerandum she did it for my funeral So Mark c. 14. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antevertit tempus ungendi corpus mecum ad funus it should be also rendred She is come aforehand to Anoint my body to its funeral and not unto its burying For in the Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is funero and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie the Rites of funerals and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burial For in the Rites of funeration they did use to anoint the dead body with Aromatick Spices and Oyntments before they buried them And so was it the Jewish custom to perform their funerals Joh. c. 19. v. 40. C. 27. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is used here in the Hebrews Hiphil for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redire fecit he caused to return and so in our English dialect might be properly and Significantly Translated He returned the Thirty pieces of Silver to the High Priests In which sense the same word is used before c. 26. v. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Return thy Sword into its place V. 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As to the name of Jeremy I suppose it is a mistake or slip of oversight or memory As to the words in General which as they are commonly Translated do by no means agree with one another methinks as now distinguished in the Greek do most perfectly answer each to other For our Evangelist doth not entirely or precisely cite either Greek or Hebrew but renders only the sense which perfectly agrees with that of Zachary c. 11. v. 13. The words being expounded according as here the points are varied without disturbing the construction as it is in all Translations now disturb'd or common reading and that word for word neither rendring more or
will better reconcile the sense without any Parenthesis at all in manner thus Ecce positus est hic in casum resurrectionem multorum in Israel in signum cui contradicetur tui ipsius gladius pertransibit animam ut revelentur multorum cordium cogitationes Behold this child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against and even thy Sword shall pierce their soul that the thoughts of many may be revealed As if it were read by a familiar trajection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to speak ingenuously the Translation and the Syntax is as lawfull and as regular as the other if not more proper Whether the sense be fitter I shall leave to indifferent judgments It plainly and clearly runneth thus And that the thoughts of the hearts of many may be discovered even thy Sword shall pierce their soul That is the word of God that shall proceed out of thy mouth which shall be more penetrating then the sharpest Sword shall pierce through the souls of many so that it shall reveal the inmost secrets of their hearts So Heb. c. 4. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sermo dei vivus efficax acutior gladio qui binas habet acies c. For the word of God is quick and powerful and sharper then a two edged Sword piercing even to the dividing asunder of soul and spirit and of the joints and marrow and a discerner of the thoughts and intentions of the heart So as we have here in Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a two edged Sword have we Revel c. 1. v. 16. A sharp two edged Sword and c. 19. v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sharp Sword the very word used in this place which as Grotius saith is Evangelicus sermo ex Christi ore proficiscens qui intimo penetrat c. The Evangelical word proceeding out of the mouth of Christ which penetrates the inmost parts and discerns not only our actions but our very thoughts whether good or evil So Ephes c. 6. v. 17. We have the Sword of the spirit which is the word of God And what marvel if the Mother of our Lord with this Sword of the Spirit which is the word of God proceeding out of her mouth should so pierce the hearts of many as that they should be forced to disclose the inmost secrets of their hearts by confessing of their sins and acknowledging the ignorance of their ways Who can question but that Divine Canticle of hers I mean her Magnificat did melt and pierce the souls of all that heard it And to confirm the propriety of the Metaphor in this sense We have a Tongue that 's like a sharp Raser Psal 52. v. 2. and words that were drawn Swords Psal 55. v. 21. and a Tongue that 's a sharp Sword Psal 57. v. 4. C. 3. v. 19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And beyond all the Evils which Herod had done he added yet this above all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prae omnibus cupere To desire above all things Dion Halic V. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. These words seem to me to be rendred most significantly by trajection as if it were read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Jesus was about Thirty years of age he himself beginning being as was supposed the Son of Joseph c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning his Genealogy to wit on his Fathers side by reckoning upward as Matthew recounted that on his Mothers side by reckoning downward where he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last For it is not properly or significantly said that Jesus began to be about such an age it being either tautologous or dubious For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About signifieth a time indefinite either above or under such a time As for such trajections they are most abundantly frequent as you may see Animad Act. 13.27 2 Cor. 4.4 1 Pet. 3.21 C. 5. v. 14. And he charged him to tell no man but go and shew thy self c. That there is an incoherence in the construction of these words is evident enough And yet in the Greek the sense and Syntax are both good and so may be also rendred in the English 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And he charged him remember or see thou tell no man but go and shew thy self to the Priest By a common Elleipsis the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be understood before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it is in the Parallel story in Math. c. 8. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the same phrase is Translated in the English Act. c. 23 v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. having charged him see thou tell no man that thou hast shewed these things unto me See Act. c. 1. v. 4. C. 6. v. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T is true the common version suites well enough with the place Et mutuum date nihil inde sperantes And lend hoping for nothing again But t is as true which Beza saith that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this signification is not to be found in any Author and therefore I conceive t is fit to use another which as to the sense suits with the Context well enough but is much more agreeable to the dialect of the Greeks With whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth frequently signifie in the Hebrews Hiphil desperare facere to make desperate In which sense the Syriack Arabick and Persian Interpreters seem all to have understood it whereof the last most properly reads Ne quempiam desperabundum faciatis as if it had been written in the Greek with an Apostrophe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neminem desperare facientes Love your enemies and do good and lend causing no man to despair And in this sense may you find the word Isai c. 29. v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desperati homines implebuntur laetitia Desperate men shall be fill'd with gladness And Ecclesiast c. 27. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui autem denudavit mysteria desperavit i. e. desperare fecit He that hath revealed secrets makes men to despair of him as it is in the Roman Edition and in Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desperare faciens Parentes reditum Causing his Parents to despair of his return And so we have in Pliny lib. 22. cap. 24. Vulnera desperantia Wounds that make the Chirurgeon to despair the cure And this I take to be the proper reading and Genuine signification in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neminem desperare facientes Causing no man to despair C. 7. v. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spreverunt voluntatem dei erga semetipsos By a frequent trajection But the Pharisees and Lawyers rejected the will of God toward themselves who would have had them called to repentance by the Preaching
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
the work of one day and time as is necessarily implied if immediately after the Ordination the Apostles commended them to the Lord and took their leaves and so departed C. 15. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nunc ergo quid tentatis Deum imponendo jugum cervici discipulorum Now therefore why tempt ye God by putting a yoke on the necks of the disciples The same manner of speech as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. c. 7. v. 19. V. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symeon narravit quomodo Deus primo visitaverat sumendo ex gentibus populum nomini suo Simeon hath declared how God at the first did visit them by taking out of the Gentiles a people for his name You must understand after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that is the Gentiles mentioned v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same phrase with that immediately before It is an elleiptical kind of speech and is to be supplied with some Praeposition and the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is most congruous to the sense sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Act. c. 27. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt autem decretum est de navigatione nostrâ in Italiam Or the like C. 16 v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ubi domus orationis lege sancita est esse Where a house of prayer was by the law appointed to be For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly lege sancio As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies in all probability in this place an oratory or place of prayer as the Syriack and Arabick both interpret it which was allowed it seems by the Magistrates of Phillippi to the Jews that dwelt thereabout for the exercise of their devotions So Josephus who was not long after Luke if not contempoâ—ary with him calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A great room capable to receive a multitude of people wherein they used to pray as is evident by the History So you read in Philo against Flaccus that the people of Alexandria cried out with one consent that the Images of Caesar were to be set up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Oratories of the Jews and in his Embassadge to Caius that the people being gathered together in great multitudes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jewish Oratories cut down some demolish't others and others burn't and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many Oratories as they could not burn they vex't another way by setting up in them the Statues of Caius And indeed the word is familiar with him in this sense C. 17. v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui curam habebant Pauli But they who had the care of Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavor or Qui disponebant Paulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispono Gloss Vet. C. 18. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constringebatur spiritu i. e. Intus apud se aestuabat prae zeli ardore Beza But it s nearer to the letter to say Tenebatur animo testificari Judaeis Jesum esse ipsum Christum Paul was earnestly minded to testife unto the Jews that Jesus was the Christ As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chrysostom and teneri desiderio and teneri metu with the Latins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Particle is put for the Infinitive with words signifying any affection of the mind C. 19. v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So reads Rob. Steph. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a great letter as others In Schola alicujis civitatis principis Disputing dayly in the school of one of the Rulers of the city 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps Civitatis Phavor And in this sense the Aethiop and Arab. Interpreters seem to have understood it The word is often used by the Chald. Paraph. Jos c. 13. v. 3. and Judg. c. 16. in several places instead of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have the same very word likewise in the LXX Dan. c. 3. v. 2. Esth c. 9. v. 3. Habak c. 1. v. 10. Neither if it were a proper name is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper to be added Si nomen est proprium cur addit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eras Yet see Zeger and Grot. V. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Paul resolved in his mind passing through Macedonia and Achaia to go to Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Statui dicere I was resolved to speak Aelian de Animal lib. 2. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes animus as Ezek. c. 20. v. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if this come into your mind So c. 20. v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et ecce ego nunc obstrictus animo proficiscor in Jerusalem And behold I am now bound in my mind to go unto Jerusalem that is I am throughly resolved to go unto Jerusalem though I know not the things that shall befal me there C. 20. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the upper Chamber In caenaculo In the Room wherein they usually supped In the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascendit So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Schindler is Superior pars domus c. The upper part of the house unto which they went by stairs in which Anciently they were wont to sup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so t is frequently Translated in the Old Testament by the Greek Interpreters and caenaculum by the Latins Caenacula dicuntur ad quae scalis ascenditur Fest C. 21. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You must necessarily understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venerunt simul cum nobis quidam ex discipulis à Caesareâ ducentes ad Mnasonem quendam Cyprium antiquum discipulum apud quem hospitaremur And there came also together with us certain of the disciples from Caesarea who conducted us to one Mnason a Cyprian an old disciple with whom we should lodge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to Mnasons house To words that fignisie motion to a place the Dative is oftentimes put for the Accusative with a praeposition As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the mean time I cannot but wonder that most Interpreters Translate adducentes secum Mnasonem and brought with them one Mnason when as it agrees neither with sense nor Grammar It being much more probable that Mnason with whom they meant to lodge was at that time at Rome C. 24. v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly Inter quae The which whilst I was doing certain Jews from Asia found me purified in the Temple
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
scire quicquam inter vos nisi Jesum Christum eumque crucifixum For I determined not to know any thing among you but Jesus Christ and him crucified But to confess my ignorance I profess I do not comprehend the meaning of this expression I had rather thought the Apostle intended to tell the Corinthians what was necessary for them to know and not for himself Some therefore seeking to avoid the inconvenience of this phrase would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach or to declare but that signification is surely strain'd too far from the genuine sense and common use of the word to deserve acceptance That the interpretation may be fitted to a better sense the use of words and Grammatical construction I think we may more rightly say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an elleiptical expression instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to that in the Hebrew Habak c. 1. v. 5. as it is usually read and Translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Videte intergentes Behold among the Heathen that is ye who are among the Heathen or behold ye Heathen Or in Luk. c. 21. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And some of you shall they cause to be put to death Or Joh. c. 6. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dixerunt ergo discipuli as the Old Latin Then said some of his disciples And so we may render it with very good sense Non enim decrevi eos qui inter vos sunt aliquid scire nisi Jesum Christum eùmque crucifixum For I determined not that you or those that are among you should know any thing but Jesus Christ and him crucified And therefore he saith He came not with excellency of speech or wisdom but in weakness and in fear not with the perswasive words of human wisdom but in the demonstration of the spirit and of power V. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapientiam loquimur in perfectis We speak wisdom in things that are perfect He speaks not of persons meaning the Corinthians whom in the following chapter v. 1. he calls babes in Christ so far were they distant from perfection but rather in things that are holy or sacred For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych and Phavor So Heb. c. 2. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make perfect and to sanctifie or consecrate are all one It is a manner of speech peculiar to this place My speech and my preaching was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the perswasive words of humane wisdom but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the demonstration of the spirit We speak wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in things sacred or holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in words taught of the holy spirit Through the whole series of his discourse in this chapter there is no mention of to whom he spake but of what or how he spake to wit of things sacred and mysterious which eye hath not seen nor ear heard nor hath entred into the heart of man v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Dionysio vocatur vis divina operans in sacris Ecclesiasticis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacro consecro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. appellat baptismum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicebant eximia vel sanctiora vel Justa Bud. com ling. Grae. p. 624. 625. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was with the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lawful oath Andocides in the same place C. 3. v. 12 13 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The sense of this place is this If any Minister of the Gospel shall build upon this foundation which is Jesus Christ gold silver or pretious stones that is a pure solid and stable doctrine concerning the Faith of Christ or hay wood and stubble that is a frail fading and temporary doctrine what ever it be the day shall declare it when the fire of trial cometh what every mans work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fire of persecution shall try In that day they who were builded on the pure and solid doctrine of Faith shall remain stedfast and so the Minister shall receive his reward to wit the perseverance of his disciples but they who were faintly rooted in the Faith when the trial of persecution cometh immediately fall away and become Apostates from the Faith and so that Minister shall suffer loss he shall lose his labour and the reward of his pains but he himself shall be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But so as he pass through the fire of persecution with constancy and steddiness to the Faith himself Upon this account it was that St John after he had forewarned the Elect Lady and her Children of the deceivers and the Antichrist who were entred into the world gives them this farther caution 2 Ep. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Videte vosmetipsos ne perdamus quae operati sumus sed ut mercedem plenam accipiamus Look to your selves that we loose not those things which we have wrought but that we may receive a full reward Not as in the Vulgar Latin and some Greek copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Videte vosmetipsos ne perdatis quae operati estis sed ut mercedem plenam accipiatis Whereby the allusion to St Paul is wholly lost See Philip. c. 2. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum vitae firmiter tenentes Holding fast the word of life Ut gloriari possim in die Christi That I may glory in the day of Christ. Behold the reward of Paul the perseverance of the Philippians in the word of life C. 4. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Litterally of mans day but the sense is the Judgment of man In our language we call him a Days man that is chosen an Vmpire to judge between party and party probably from the Latin phrase à dicendo diem from appointing a day in which the Days man was to give his judgement C. 5. v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quid enim mihi de iis qui foris sunt judicare Nonne de iis qui intus sunt vos judicatis eos vero qui foris sunt judicat Deus Tollite ergo sceleratum istum ex vobis ipsis For what have I to do to judge them that are without Do not ye judge them that are within but them that are without God judgeth Therefore put away from among you that wicked person This reading and Translation do neither agree with the context nor with the scope of the Apostle whose main business is in this Chapter to reprove the Corinthians because they had not judged the incestuous person who was a brother and within the Church as they ought to have done and in the next
to Law with one another and that before the unbelievers Far is it from the Apostle to bid them place contemptible Persons in the seat of Judgment Nothing less He reproves and checks them that they should think so meanly of themselves as to appeal to the Courts of Infidels as though there were not a wise man among themselves who might be judge among them Surely by that very speech severely intimating that he ought to be a wise man and no contemptible person who should have the Authority to be Judge in the Church And in contradiction to this Interpretation there is not one thing can be properly objected the sense the grammar and form of speech so perfectly agreeing whereas there are so apparent Solecismes in the other as are not to be by any art reconciled For besides that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was never used in that sense as it is here commonly taken the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is extreamly harsh and insolent not to be salved with an Hebraism For if it were a true Hebraism it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As to the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristophanes and Libanius But the inveterate opinion is more deeply rooted then to be removed without some Magisterial Authority or else a supine negligence hath prevailed over us And indeed the same fate is common to prophane Authors else how is it possible so stupid or irrational a version should still pass unobserved by Interpreters to this very day and that in a place of moment in the very entrance of Ptolomy in the very definition of Geography unless men were blinded by some fate seduced into errour by the unhappy connexion of two words together by reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one word for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Geogrophia est imitatio picturae totius partis terrae cognitae Geography is an imitation of the picture of all that part of the earth which is known A definition surely absurd and insignificant Whereas it ought without all question to be read and Translated Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Geographia est imitatio totius partis terrae cognitae per picturam per descriptionem or in tabula Geography is an imitation of all that part of the earth which is known by picture description or map The very name of Geography signifying nothing else but a description of the earth C. 7. v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the unbelieving husband is sanctified by the wife that is the believing wife and the unbelieving wife is sanctified by the husband that is the believing husband else unless one of the Parents were a believer your children were unclean that is remain heathen as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in other places understood but now because one of the Parents is a believer are your children holy that is reputed members of the Christian Church And in this sense doth the Apostle often use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the beginning of this Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Church of God which is in Corinth that are called Saints Not that all who were in the Church of Corinth were real Saints but because they were reputed members of the Church therefore were they called Saints And for that cause the children of that Parent that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called a Saint or reputed a believer were reputed Saints and holy also and consequently admitted to the participation of Baptism as the son of a Proselite was capable of Circumcision and thereby admitted a member of the Jewish Church The unbelieving Parent is said to be sanctified by the believing wife or husband only to this purpose to the making of the children holy that is capable of being members of Gods visible Church as appeareth by the connexion and consequence of the words V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as God hath distributed to every one c. To Translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in this place is somewhat harsh and besides it marr's the sense For remedy whereof the Greek Scholiast reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitly joyning the words to the verse before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Or what knowest thou O man whether thou shalt save thy wife or not But there is no need to alter the reading at all the common one with this distinction is enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What knowest thou O man whether thou shalt save thy wife whether not As God hath distributed to every one so let him walk V. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pretio empti estis nolite fieri servi hominum Ye are bought with a price be not ye the servants of men This reading and Translation seems to respect our redemption by Christ and litterally implies a strange doctrine contrary to what he had taught immediately before As if because they were redeemed by the bloud of Christ they should no more be servants whereas before he bad them not to care if they were called being servants but to remain in the same calling wherein they were called So that I conceive there is some other sense more proper to the place which possibly reading the first words with an interrogation may be this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pretio redempti estis Nolite fieri servi hominum Are ye redeemed with a price Become not the servants of men He speaks not here of a redemption from the captivity of sin or the bondage of Satan but from the service of man as is to be gathered from the context which hath nothing relating or common to or with a spiritual redemption The coherence being plainly thus Art thou called being a servant care not for it Are ye redeemed with a price that is are ye bought out and made free by a summ of mony Why then become not again the servants of men If thou mayst be made free use it rather otherwise let every man abide in the calling wherein he was called to be a Christian But for a more perfect understanding of the place These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men whose servants he would have them no more become are to be supposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelievers As before v. 14. where the unbelieving husband is said to be sanctified by the wife and the unbelieving wife to be sanctified by the husband you are to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wife that is a believer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the husband that is a believer as it is in some Greek copies and in the Old Latin so here in like manner is to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Become not again the servants of men who are unbelievers As before he advised in impari conjugio so here he adviseth in impari servitio As if he should say Art thou called to the Faith of
of the heart Whereas the common Translation the spirit of man is the candle of the Lord is an odd expression and somewhat difficult surely to make a good sense of C. 11. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seems to be spoken sarcasticè or illusoriè bitingly or tauntingly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being to be understood here as I conceive it ought to be Mar. c. 7. v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye fairly reject the commandment of God that ye may observe your own tradition And so here For if a man come and preach unto you another Jesus whom we have not preached c. Ye would fairly suffer him For ye suffer a man to bring you into bondage c. v. 20. He reprehends their levity and shews them how their minds were corrupted from the simplicity or sincerity which is in Christ v. 3. C. 12. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne rursus quando venero Deus meus me vilem reddat apud vos Least my God when I come again make me vile among you or in your eyes as before c. 10. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui coram vilis Who in presence am base among you As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is base or vile so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vilem reddo to make base or vile As if he should say I am afraid that as I was base and contemptible in your eyes when I was with you before so also when I come again God will suffer me to be reputed vile in your eyes and so I shall be forced to bewail many of you who have sinned and not yet repented He was afraid they would slight him and therefore take no care to repent C. 13. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examine your selves whether ye be in the Faith prove your own selves or do ye not know your own selves that Jesus Christ is in you or among you whether ye be not void of this proof which ye seek in me This verse and the next following verses do perfectly answer to the Apostles words in the beginning of v. 3. The sense following necessarily Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Since ye seek a proof of Christ speaking in me who toward you is not weak c. examine your selves whether ye be in the Faith prove your own selves whether ye be not without the proof of Christ in you But I hope ye shall know that we are not without the proof of Christ speaking in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is compounded of α privative and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without proof The Apostle playes upon the word through the whole discourse The scope whereof to make more clear I shall in a short Paraphrase run through the whole discourse of the Apostle upon this subject He had heard that there were some among them who did not esteem him according to the dignity of his Apostleship but held him for a man that walked after the flesh c. 10. v. 2. and did not stick to say among themselves that though his letters were weighty and powerful yet his bodily presence was but weak and his speech contemptible and from hence assumed unto themselves a liberty of sinning more freely not believing that he would come at all and therefore puffed up 1 Cor. c. 4. v. 18 or if he did come that he would not come with a rod and terrour yea that were not afraid to call his very Apostleship into question who required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proof of Christ speaking in him To meet therefore with the boldness of these men and yet not be compelled to use which by all means he avoided his power with severity which God had given him for edification and not for destruction he being absent writes thus unto them This third time come I unto you in this Epistle because every word may be established by the mouth of two or three witnesses that ye may be sure without all doubt that I will come and that with a rod for as I told you before when I was present with you and as I being absent likewise told you in my former Epistle so do I now write again unto you and to those that have sinned and to all others that when I come again I will not spare But as I hear ye do not believe that God hath committed this power unto me but ye account me as some contemptible person and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye seek a proof of Christ speaking in me whom ye shall find when I come not weak but powerful enough for though he was crucified because of his weakness by being man he liveth yet by the power of his Godhead and though we also be infirm and weak as he was ye yet shall feel that we also live by the same power of his Godhead when we come unto you But since you require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proof of Christ speaking in me I pray first prove your own selves whether ye be not your selves without this proof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or is it possible when I have preached and written to you so many times that ye should not know yourselves that Jesus Christ is in or among you but I hope ye shall know however that we are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the proof of Christ in us But I am loath to use it and therefore pray that ye may do no evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do not pray that we may appear with this proof of Christ speaking in us with power but that ye may do that which is good and that we our selves may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as without this proof not having need to use our power with severity which God hath given for edification and not for destruction c. And thus I suppose I have sufficiently explained the proper meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place In the explication whereof under favour in my weak opinion Interpreters have very much laboured besides the meaning of the Apostle ANNOTATIONS On the Ep. To the Galatians Ch. 2. v. 2 3 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interpreters generally would have this place understood as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because of the false brethren who were brought in unawares and came in privily c. Titus were not compelled to be circumcised and as if these false brethren were they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to whom he writes he would not give place no not for an hour Neither of which do I conceive to be the meaning of the Apostle But rather that he communicated his Gospel which he preached among the Gentiles privately to those of reputation that is to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were reputed pillars because of the false brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
construction neither whenas pointed and distinguisht as they ought the sense is excellently good and the construction plain and easie thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The sense running intirely thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. c. Unus enim est Deus unus etiam mediator Dei hominum homo Christus Jesus qui dedit semetipsum redemptionis precium pro omnibus ipsum testimonium cujus ego proprio tempore constitutus sum praedicator Apostolus c. For there is one God and one Mediator of God and men the man Christ Jesus who gave himself a ransome for all the very Gospel unto which in due time I was ordained a Preacher and an Apostle c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is doubtless here Appositive taken as they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or materialiter As if he should say the summ or whole matter of the Gospel for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used by our Apostle as 1 Cor. c. 1. v. 6. c. 2. v. 1. 2 Tim. c. 1. v. 8 10 11. and elsewhere whereof I am ordained a Preacher consisteth in the knowledge of one God and one Mediatour Jesus Christ who gave himself a ransom for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied in the very same sense Tit. c. 1. v. 3. As for the trajection of the words there is nothing more familiar V. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Parenthesis is best pretermitted as in Stephanus before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood Sed quemadmodum decet mulieres quae pietatem spondent per bona opera But as it becometh women who promise or profess piety by their good works It is neither proper sense or Greek to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should have been rather written with the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Dative case as in the foregoing words with which according to that interpretation it ought to agree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole context running thus I will therefore that men pray c. In like manner that women adorn themselves in modest apparel with shamefaceness and sobriety not with broidered hair or gold or pearls or costly array but as it becometh women professing Godliness by their good works V. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interpreters for the most part render it Salvabitur vero per liberorum generationem But she shall be saved by the Generation of children our own Translation saith by child bearing But what thereby they mean I comprehend not unless they understand the Generation of the Son the seed of the woman that shall bruise the serpents head by which both Adam and Eve and all their off-spring shall be saved if they continue in Faith and Charity He begins in the Singular number and concludes in the Plural the like changes of number being very frequent You may see in particular 1 Cor. c. 5. v. 12. C. 4. v. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Attendentes spiritibus erroris doctrinis daemoniorum in hypochrysi loquentium mendacium c. Giving heed to seducing spirits and doctrines of devils speaking lies in hypocrisie having their conscience seared with a hot iron But the Syntax of the words cannot bear these Translations For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in casu recto as Mr Mede hath excellently observed but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the Genitive so that they cannot be governed one of another and so construed without breach of Grammar unsampled in Pauls Epistles as that Author saith Though learned Beza faintly salves it by conniving at it as a Solaecism with a Major est habita sententiae quam constructionis ratio The Apostle had more regard to the sense then to the construction whenas in truth there is no sense without the true construction For if you shall say they must refer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daemoniorum devils what a strange sense is that to say that devils should speak lies in hypocrisie and have their conscience seared And therefore to salve these irregularities and absurdities he undeniably concludes that the Genitives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all governed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here doth signifie causam or modum actionis the cause or manner of the action so that the proper and genuine Translation must be thus Attendentes Spiritibus erroris doctrinis daemoniorum per hypochrysim falsiloquorum c. Giving heed to seducing Spirits and doctrines of devils through or by the hypocrisie of such as tell lies that have their conscience seared with a hot iron and forbid to marry c. The Aethiopick reads Doctrinae Satanicae Devilish doctrines as we Translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Injustus Oeconomus The unjust Steward and the like or it may be in the sense of Mr Mede doctrines concerning daemons as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The doctrine of baptismes that is concerning baptismes Heb. c. 6. v. 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Faith of the Son of God that is concerning the Son of God Gal. c. 2. v. 20. Or if you will Concerning Idols For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for Idola Idols Psal 96. v. 5. in the LXX And so perhaps it might be well interpreted 1 Cor. c. 10. v. 20. and elsewhere The meaning being this that through the hypocrisie of lying teachers that have seared consciences c. Many shall depart from the Faith giving heed to spirits of errour and devilish doctrines or doctrines concerning daemons or Idols such as are worshipping of Saints c. Castalio had probably the same observation concerning the inconvenience of the construction as the words are commonly Translated and therefore renders them in the same manner as Mr Mede Per simulationem hominum falsiloquorum Through the hypocrisie of men that speak lies and have their conscience seared His note upon this place being this Hominum addidi ne falsiloquorum sequentia referrentur ad daemonia I have added men least speaking lies and that which follows might be referred to devils V. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I marvail that our late Interpreters take no heed at all to what the Greek Scholiast hath observed on these words To wit that there is in them no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fault in the copy as some would have it nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slip or oversight of the Apostle as others but that they were spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly according to a genuine Atticism such as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prohibuit furari He forbad to steal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vetuit actum nefandorum He forbad the doing of what was unfit to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place being to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forbidding marriage forbidding meats For to words which are in
to be two high Priests who would remain for ever Fiftly because this very Chapter doth so often testifie that the meaning of the words is so as you may see v. 13. For he of whom these things are spoken was evidently Jesus our Lord of the tribe of Juda v. 14. But what are the things are spoken of him to wit that he is entred into the inner vail that he remains a Priest for ever and that of him it is witnessed that he liveth which is also farther testified v. 16. v. 23 24 25. and v. 28. So that it is more manifest then the Noon day that of whom it is witnessed that he liveth cannot possibly be understood of any other then of Jesus Sixthly and lastly our interpretation so perfectly accommodates the sense and reconciles all the difficulties which rise out of the common exposition that I see no reason why it should not be accepted especially having nothing in it contrary to Syntax reason or Scripture but agreeing to them all and there being no other way whatever that can accord the construction and the sense as far as yet appears V. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is likewise an observable trajection for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnto whom even the Patriarch Abraham gave the Tenth of the spoils C. 9. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a worldly sanctuary It being so here called in Antithesis to the heavenly as it is an antitype of the true one into which Christ is entred And that was heaven it self not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Sanctuary made with hands the figure of the true one v. 24. The Antithesis standing thus The first Tabernacle had its ordinances of divine service and a worldly Sanctuary c. But Christ is become an high Priest of the good things to come through a greater and more perfect Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not made with hands that is to say of this creation v. 11. not a worldly Sanctuary made with hands or of an earthly building but an eternal Sanctuary in the heavens into which he is entred by his own bloud once for all So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worldly made with hands and of this building or creation signifie all one and the same Whereas some interpret a Tabernacle not made with hands that is of this creation to be meant of the body or humane nature of Christ because a body is sometime metaphorically called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tabernacle I conceive is not suitable to the scope of the place nor to the doctrine of our Faith For first the Tabernacle here mentioned seems rather to be the heavens into or through which Christ is said to be entred to appear in the presence of God for us v. 24. as also he is called our high Priest which is passed into the heavens c. 4. v. 14. And Secondly as it is improper to say that any humane body was or was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made with hands so neither can it be truly said that Christ his body or humane nature was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this creation or world For to say that Christ his body was not of this world because it was conceived in a supernatural manner is absurd and frivolous For Christ had his whole humane nature body and soul from his Mother and she from Adam that is of his creation Else what becomes of Athanasius his Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man of the substance of his Mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfect man of a reasonable soul and humane flesh subsisting Nay if Christs humane nature were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this world then are we still in our sins neither doth his passion at all avail us We are still more miserable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For what was not by Christ assumed was by him never healed as Nazianzen most rightly tells us But to return a worldly Sanctuary is a Sanctuary made by the work of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which man pitched and not the true Sanctuary which God pitched in the heavens c. 8. v. 2. He distinguisheth between the heavenly Sanctuary which God made and not man of which Christ is the Minister or high Priest and the Sanctuary that Solomon built by the hand of man of which those were high Priests that were after the order of Aaron Neither was Atrium Gentium The court of the Gentiles ever called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sanctuary or the holy place which some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie in this place Nay the persons to whom the court of the Gentiles was permitted were expresly forbidden by a publick writing in Greek and Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To come within the Sanctuary or holy place Josep de bell Jud. l. 6. c. 6. C. 11. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est autem fides firma expectatio rerum sperandarum But Faith is the assured expectation of things to be hoped for In which sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used in holy Scripture As in this Epistle c. 3. v. 14. 2 Cor. c. 9. v. 4. Ruth c. 1. v. 12. Ezek. c. 19. v. 5. Lam. c. 3. v. 18. Psal 39. v. 7. So Schindler Fides est sperandorum substantia h. e. expectatio Faith is the substance of things hoped for that is the expectation Or Faith is the ground or foundation of things hoped for For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quo quid fulcitur wherewith any thing is supported And so hope is truly supported by Faith For what we do not confidently believe shall ever be we can never hope to injoy and therefore Faith is farther called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The evidence or certain proof of things not seen yea so certain as if they were already seen For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Glossary is indicium or probatio a demonstration or argument so sure as cannot be refuted V. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an Elleipsis frequent in every Page as I have often observed Et propter eam adhuc dicitur esse mortuus And for it that is for his Faith is he still said to be dead or to have died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praedicatur Seal Is yet spoken of in our Margin For we to this hour say that Cain kill'd his brother Abel for his Faith for which Abel obtained witness that he was righteous v. 4. So 1 Joh. c. 3. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore did Cain kill his brother but because his works were righteous But how were they righteous but by his Faith in Christ to come in assurance whereof he offered of the firstlings of his flock For his Faith therefore is Abel still said to have died V. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtutem accepit ad fundationem seminis Through Faith even Sarah also received strength for
of the Praeposition it being as good if not much better sense to Translate it as the Old Latin doth Per praeputium By his uncircumsion according to the common acception of the word The meaning of the place being this That Abraham received the sign of Circumcision the seal of the righteousness of Faith in uncircumcision that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his uncircumcision he might be the Father of all believers righteousness also being imputed unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being to be Transposed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to be construed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as commonly it is to the obscuring of the Emphasis of the sense Which is surely this His circumcision was the seal of his Faith when he was yet uncircumcised for a sign that by his uncircumcision that is by his Faith when he was yet not circumcised he might become the Father of all believers throughout the world that are not circumcised However this interpretation of Beza's is not only rare but likewise not much suitable to this place Let us therefore with leave inquire whether these very words without altering at all the common reading for neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being all of the Masculine or Neuter gender do or can agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of the Faeminine as in their sense who would so read they ought to do only varying the points and understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is so frequent and taking away the latter Parenthesis may not yield a truer and better sense then they did before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In diebus Noae cum fabricaretur Arca in qua paucae id est Octo animae servatae sunt Per aquam etiam quod est antitypum nos nunc servat Baptisma non depositio sordium carnis sed bonae conscientiae stipulatio in Deum per Resurrectionem Jesu Christi In the days of Noah when the Ark was preparing wherein few that is Eight Souls were saved By water also Baptism which is the Antitype doth now save us Not the doing away the filth of the flesh but the covenant of a good conscience toward God by the Resurrection of Jesus Christ And thus by this Translation the unwonted use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former sense is avoided and the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth fitly answer to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither is the trajection harsh at all as some perhaps may object 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By water also Baptism which is the Antitype to the Ark of Noah wherein Eight Souls were saved doth now save us Is there not the same trejection if you read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nay it is so far from being insolent as it rather seemeth elegant and pleasing for as Stephanus affirms Demosthenes the great Oratour was wont to use such trajections ad venustatem sermoni conciliandam to gain a grace unto his speech That others also of the Greeks and the Latins also for the same cause did the like as you may see Animad on Act. c. 13. v. 17. And perhaps the very Apostles themselves is not strange at all You have one in this very place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and another in the same Apostle 2 Ep. c. 1. v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if you would see more perplext and involv'd trajections you may consult as I said before Act. c. 13. v. 17. In summ the sense is this Baptism which doth now save us by water and is an Antitype to the Ark of Noah is not the doing away of the filth of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By water but the covenant or promise of a good conscience toward God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Resurrection of Jesus Christ so as there is a clear Analogy between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a due proportion between By water and By the Resurrection As if he should have said That the Ark of Noah not the floud was a type of Baptism and Baptism an antitype to the Ark but not because that Baptism was a cleansing of the filth of the flesh by water in which respect it had no resemblance with the Ark but in that it was the stipulation of a good conscience toward God by the Resurrection of Jesus Christ in the Faith whereof and a life proportionable toward God we are now saved as they of old time were in the Ark of Noah For the Ark of Noah and Baptism are both types and figures of the Resurrection So that the proper end of Baptism is not to be understood as if it were a washing away of our sins which is signified by the doing away the filth of the flesh although it necessarily follows and is so often Metonymically taken by the Fathers but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly it is the sign of Resurrection from death in sin to newness of life by a true and lively Faith in the Resurrection of Jesus Christ whereof Baptism was a most Emphatick figure as was also the Ark of Noah out of which he returned as it were from the Sepulchre of death to a new life and therefore is of Philo not unfitly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Captain or Leader of regeneration and so was the Whales belly out of which Jonas rose after a three days burial and the Cloud and the Red Sea in which the people of Israel were all Baptised 1 Cor c. 10. v. 2. All which were types and figures of the same thing with Baptism to wit of the death and Resurrection of Jesus Christ it being reputed an Apostolique constitution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Demersio in aquâ denotat mortem emersio ex aquâ Resurrectionem Christi simul nostram The demersion in the water signifies the death the emersion out of it the Resurrection of Christ and also of us So as by the leave of Interpreters who are of another Judgment I for my part think that in these words is more Emphatically and expresly set forth what Baptism meaneth both negatively and affirmatively then in any other place of Scripture as if our Apostle did it of purpose to rectifie our Judgments concerning the true notion of Baptism I say negatively and affirmatively Negatively that it is not doing away the filth of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the efficacy of water the outward sign of the inward thing to wit the mystical washing away of sin into which sense very obvious for the near affinity of the use of water we are so prone to run into For it is a cold exposition of them who say that the doing away the filth of the flesh doth signifie the outward act of washing only as if any man could be saved by the outward
April 26. 1692. Imprimatur Gabr. Quadring Procan Jo. Beaumont Joh. Covel C. Roderick ANNOTATIONS UPON Some DIFFICULT TEXTS In all the BOOKS OF THE New Testament By Sr Norton Knatchbull Kt Bart. CAMBRIDGE Printed by J. Hayes Printer to the University for W. Graves Bookseller there 1693. THE PUBLISHER TO The Reader THese Annotations are entirely the product and result of all those Critical Researches into and most solid and happy Conjectures upon the most Difficult passages of the New Testament made by the sincerely Religious and profoundly Judicious as well as Learned Author the late Sr Norton Knatchbull Kt and Bar t and which are only and altogether his own particular discovery's and most Select observations Upon which account that most distinguishing character and singular Elogy given by St Luke to those more noble Berean Converts Act. 17.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most eminently due to Him who with a like truly noble and generous disposition with the same pious intention and application of mind and with equal success 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dayly searched or as that word imports and more significantly might be rendred critically conferred or compared the Scriptures together whether those things were so Of which most exact and diligent scrutiny of his into those Holy Oracles this evident proof and lasting Monument will remain to Posterity which therefore by most Competent Judges is thought most worthy to be recommended and communicated as a more usefull elaborate and succesful Essay in its kind then hath hitherto been publish'd In which the most proper sense and right use of each ambiguous particle word and phrase and likewise the genuine construction of all those intricate periods obscure transitions and most perplexing trajections which occurr frequently in those Sacred Writers are vindicated and cleared by a more plain and accurate Version or a more intelligible and commodious Exposition of them Concerning which perhaps it may not be impertinent to give the Learned Reader especially this further Advertisement namely that this is not a bare Translation only of the former Latin Edition thrice Printed at Oxford which is now put into his hands but this English Copy as that word is commonly understood by the Booksellers may rather be esteemed as an Original Piece or a new more compleat and perfect draught begun and finished afterwards by the same hand by which it is besides very much enlarged with divers interpolations and an addition of new Remarques upon several other Texts The whole Work with the Latin Preface now set before it as it was also found together with it being fairly transcribed and prepared for the Press by the Author himself as t is most probably supposed not long before his death Trin. Coll. Febr. 14 th 1692 3. J. L. AN ENCOMIASTICK Upon the Most Learned and Judicious AUTHOR OF These Critical Annotations SOme have the race of Glory vainly run Have Countries spoil'd and Cities vilely won From hence those Triumphs and that Grandeur rise Which Flatt'rers have exalted to the Skies Whilst tears still swell the vanquish'd captives eyes Knatchbull a diff'rent Conquest has obtain'd Old Greece subdu'd and Palestine regain'd Has o're the Empire of the Romans run And view'd the Regions of the rising Sun From thence has ample spoils and Trophies brought T' enrich the soul and to adorn the thought No tears upon th' unbloudy conquest wait His Gentler victr'y makes the conquer'd great As in a Map the world describ'd we find And spacious Kingdoms to a spot confind So here this little Volume does contain The Vast Ideas of a thoughtful brain Like Chrystal bright and solid too they shine In each elab'rate page in every Line Our errors they reform our doubts dispel And all our weak opposing force repel No dry dull periods here our Fancies cloy Deep sense and manly lines our wits imploy Here no impertinence provokes our rage Nor empty bubbles swell the frothy page But weighty Truths our studious thoughts engage Some Books like Desarts are of vast extent Much time and pains to trace them o're is spent Now here Now there an useful Plant is found We traverse then large Tracts of moorie ground Where only Moss and barren Fern abound In devious paths or'e rugged Hills we go Whose Tops are cover'd with eternal snow Scarce once saluted by a human face Dragons and Owls possess the baleful place This like a Plat of rich enclosed Mead Is all with Flowrie grass and herbs or ' espread And yet no Serpent in the Grass lies hid From ev'ry part surprizing scenes arise And charming objects feed our longing eyes New fresh delights so croud upon the brain We 're forc'd from too much pleasure to refrain Excess of Joy's converted into pain Some have to men assign'd a Monstrous birth That they first sprang like Mushroms from the earth Can such mean thoughts debase the Great and Wise Nothing from earth but earthly things arise The sensless clod may flesh and bloud impart Heav'n claims the glory of our nobler part The finest Atoms in their nimblest dance To sense and reason never could advance This truth our Authors Matchless works proclaim Which nothing but immortal wit could frame Which will endure 'till th' Universal Flame Happy the man whose uncorrupted Soul No vicious passions fetter and controul From soaring up to its celestial seat Contemning what the giddy World calls Great Whose willing heart cleaves to the Sacred Laws As close as Iron which the Loadstone draws These are his study these his chiefest Joy These both his Youth and riper years imploy Such was our Author such was his delight T was food by day and rest to him by night To search the Records of the Will divine A rich and yet an inexhausted Mine Great Man endu'd with more than human Arts Such heav'nly knowledge heav'n alone imparts Now he augments the number of the Blest His Labours end in everlasting rest And hospitable Saints caress their welcome guest Nor So hath left this World but that his Name Is born aloft upon the wings of Fame Ev'n for his sake these lines may chance to live For his to them will life and lustre give As Oaks the Ivy which enclasps them round They 'll bear them up from sinking to the Ground Sid. Coll. Feb. 8 th 1692 3 Tho. Walker Books Printed for and sold by W. Graves Bookseller in Cambridge PEtavii Tabulae Chronolog Fol. A Sermon preached before the University of Cambridge in Kings College Chappel on the 25th of March being the Anniversary for Commemoration of King Henry VI. the Founder by W. Fleetwood Divine Hymns or a Paraphrase upon the Te Deum c. and the Song of the Three Children by T. Walker B. D. Fellow of Sidney Sussex College 4º P. Terentii Carthaginiensis Afri Comaediae Sex Interpretatione Notis illustravit Nicholaus Camus J. U. D. Jussu Christianissimi Regis in usum serenissimi Delphini 8º Inscriptiorum Antiquarum sylloge in duas Partes distributa
that Jesus was not onely conceived of a Virgin but also of a pure Virgin born Least any prying inquisitor by sinisterly interpreting the words of Isaiah going immediately before might chance to argue Thus Isaiah truly saith a Virgin shall conceive and bring forth a son but he saith not a Virgin shall bring forth a son For he might say she was a Virgin when she conceived and yet not when she brought forth Neither can there be any thing else ingenuously or fairly drawn from these words C. 2. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nequaquam minima In no wise the least or as we translate it art not the least This place as to the words doth diametrically fight with that in Micah c. 5. v. 2. out of which nevertheless it was probably cited it being not to be found in any other Prophet And thou Bethlehem art not the least as it is here in Matth. And thou Bethlehem Ephratah art little as it is in Micah Though as to the sence all Expositors agree they both mean the same thing But they say this place in Matt. is the more significant and plain supposing that he restored it to its original and proper meaning When as in truth the words are not the words of Matthew being onely by him historically recited but properly the words of the high Priest and Scribes who answered Herod upon his demand where Christ should be born In Bethlehem of Judea for so it is written by the Prophet And thou Bethlehem in the Land of Juda art not the least among the Princes of Juda c. And that they so answered according to the reading of the Greek Bibles which were then among them common I think there is no cause to doubt But this difference in the reading giving a just occasion to inquire farther into the reason and mystery thereof I hope it will be an offence to none at least to move the question whether it may not be possible that some fault might creep into this place of Micah by the neglect or inadvertency of one of the first Transcribers whom afterwards posterity did follow with a well meaning and uninquiring faith when as it is so prone and easie to mistake in the Hebrew letters because of the great likeness of the Characters as that such mistakes have been in many places is not to be denied And if so why may there not have been a mistake in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Little which perhaps should have been rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go forth an errour apt enough to be committed by reason of the similitude of the Characters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither is this a new thing in the sacred Page for the Greek Interpreters did certainly mistake in this very word Gen. c. 49. v. 22. reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adolescentior younger instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incidebat or discurrerunt as in the English whose branches did run over the wall And the like errour is also as easie between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so it happeneth in all the four forementioned letters in one and the same word Ezek. c. 34. v. 16. Where the Greek Interpreters instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will destroy read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will keep And if this mistake be granted to be probable as it is so possible in this place of Micah then will the sence be without all difficulty plain and extreamly suitable to the scope thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et tu Bethlehem Ephrata progredere or according to the force of the Hebrew Cum pompâ progredere ut sis inter Chiliadas Judae c. And thou Bethlehem Ephrata go forth or march forth with pomp that thou maist be among the thousands of Juda for out of thee shall he come forth who shall be ruler in Israel And if I affirm this to be probable what new thing do I assert that the most learned and judicious Capellus hath not already abundantly asserted in his Sacred Criticks C. 2. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subaudi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But seeing the Star understand stand still or where it stood For it s said in the former verse And behold the Star which they saw in the East went before them till it came and stood over where the young child was When therefore they saw the Star stand still for they could not but before see the Star which they followed for their guide they rejoyced with exceeding great joy V. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bimatu infra as the Old Latin a bimulo infra as others From two years old and under in our own But read which you will either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantively or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjectively understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it matters not whilst all mean the same with the English 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it is said Acts c. 24. v. 27. A biennio expleto From after two years or from two years and under Which sence I can by no means think agreeable to this place but that the words are rather to be rendred and understood according to the manner of speech with both Greeks and Latins and the very scope and reason of the place in this manner Then Herod when he saw that he was mocked of the wise men was exceeding wroth and sent fortb and slew all the male children that were in Bethlehem and all the coast thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a biennio or bimatu incipiente and not expleto or a bimulo infra From a two yearing child and under that is as I suppose Piscator means incipiendo a bimulis exclusivè descendendo ad eos qui infra bimatum erant as if he had said All the male children of a year old and under according to the time he had diligently inquired of the wise men For from a full whole year and upward a child beginneth to be called with the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filius duorum annorum with the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Latins Bimus In which sence the LXX do I conceive rightly translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundo anno post diluvium Gen. c. 11. v. 10. And so reads St Augustin de civit Dei lib. 5. so Noah is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sexcentorum annorum filius a son of six hundred years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sexcentesimo anno vitae suae in the six hundredth year of his life Gen. c. 7. v. 6. and 11. So thought Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is post annum integrum after a whole year as if then a child
but that ye may know that the Son of man hath power on earth to forgive sins Then saith he to the sick of the Palsie arise take up thy bed and walk The sense being plainly this as if he should have said in a few more words Jesus knowing their thoughts that they said within themselves that he blasphemed because he said to the sick of the Palsie thy sins are forgiven thee saith unto them it is all one to me to say thy sins are forgiven thee or take up thy bed and walk but onely that you may know that the Son of man hath power to forgive sins upon earth therefore I said unto the sick of the Palsie thy sins are forgiven thee And then fitly follows Then saith he to the sick of the Palsie c. V. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filia mea modo defuncta est Vet. and Beza My daughter is even now dead in our Own but I conceive the Translation were more proper My daughter is even or almost dead For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigh or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is presently to come as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is present as Phavorinus tells us So in the parallel places Mar. c. 5. v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extremè habet or as the Aethiop and Arab. morti vicâ—…a est or as our English lieth at the point of death and Luk. c. 8. v. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ea moriebatur as the Interlineary and Old Translation hath it that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erat moribunda as the Syriack and Aethiopick have it or as we interpret it and she lay a dying And that she was not altogether dead when the Ruler spake unto Jesus is abundantly manifest by all three stories V. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tibicines the Minstrells or Players on the Flute or Pipe That Flutes or Pipes were used in Funerals among the Heathen we have the testimony of Ovid. Cantabat maestis tibia funeribus In funerals the Flute is sung and Artemidorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To sound with Pythian Flutes betokens mourning Which custom to be in use among the Jews Jeremy doth seem to intimate in his Lamentation for the destruction of Moab c. 48. v. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My heart shall sound like Pipes for the men of Kirheris that is with a mourning sound such as the Minstrels make in Funerals Such you may suppose to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mourners that go about the streets Eccles c. 12. v. 5. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mourning Women Jerem. c. 9. v. 17. So Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jews are said upon the report of his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have hired Minstrels who began their lamentations to them As the mourning Women in the forementioned place of Jeremy were to be called to take up a wailing for them But that which concerns this place most is that of Servius upon Virgil Majoris aetatis funera ad tubam proferebantur minoris ad tibiam The Funerals of the Elder sort were ushered with the Trumpet those of the Younger with the Flute or that of Statius Tibia cui teneros suetum producere manes Pelopen monstrasse ferebant Exequiale sacrum carmenque minoribus umbris Utile The Flute to usher wont the tender Ghosts They say that Pelops taught This mystery and charm for lesser souls For this Daughter of the Ruler on whose Funerals the Minstrels were now ready to wait is called in this place of Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little maid Mar. c. 5. v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his little daughter and Luk. c. 8. v. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About Twelve years of age C. 10. v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enquire who in it is worthy and there abide That is worthy with whom ye should abide siletur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is intended is supprest and understood by the words subsequent or preceding So Matth. 22.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They which were bidden were not worthy that is of the Wedding Feast which was prepared For they would not come but went their way one to his Farm another to his Trade So Apocal. 3.4 They shall walk with me in white Robes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because they are worthy so to do for that they have not defiled their Garments 16.6 Thou hast given them Bloud to drink 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they are worthy to drink Bloud because they have shed the Bloud of the Saints c. C. 11. v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et justificata est sapientia à filiis suis But wisdom is justified of her children The proper meaning whereof or at least a good one having relation to the Context is very difficult to unfold Why therefore may it not be better Translated thus And This wisdom is justified of her children to wit of the Scribes and Pharisees who thought themselves the only Children or Sons of Wisdom who sat in the chair of Moses and loved to be called Rabbi these were they that justified this Wisdom that would not attend unto the voice of those that exhorted them to repentance who said that John had a Devil and that Jesus was a friend of Publicans and sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examples whereof you may see c. 15. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 audito isto sermone when they heard this saying c. 19. v. 22. the same Gal. c. 5. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ista persuasio this perswasion cometh not from him that calleth you and so elsewhere C. 12. v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And he shall preach judgment unto the Gentiles The words following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he shall not strive c. unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till he bring forth his judgment in victory being to be included in a Parenthesis so that the sence and cohaerence must be this He shall preach judgment unto the Gentiles till he bring forth his judgment in victory or for ever as that phrase doth frequently signifie with the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By judgment he seems to mean his law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the administration of his Church that is his Gospel so Procopius upon Isaiah The summ whereof is this that Christ shall cause his Gospel to be preached to the Gentiles till he exalt it in triumph over Heathenisme or for ever that is so that it shall indure for ever all Nations being converted to the same The intervenient words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He shall not strive c. shewing only his great meekness and tenderness in doing of it V.
20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Smoking Flax he shall not quench But Flax is here put by a Metonymy for a Lamp which is made of Flax. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some interpret extinctioni vicinum near to going out others caligans as we say in English twinkling and others moribundum dying which all express the same meaning So that to speak to the capacity of the vulgar it ought to be Translated thus He will not extinguish or put out the dying Lamp Wilt thou break a leaf driven to and fro and wilt thou pursue the dry stubble Job c. 13. v. 25. V. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Through dry places that is through desart places and so reads the Aethiopick Interpreter per desertum through the desert So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies solitudo a desart the Greek Interpreters for the most part render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Psal 106. v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they tempted God in the desert and Isai c. 43. v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make a way in the wilderness and Rivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the desert Our Saviour seems to speak this Parable as many times he doth to the sence and opinion of the Vulgar which probably was the same that Psellus makes mention of in his book of Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod versentur in locis maxime caecis quae extreme frigida sunt sicca That they abide in the most blind places which are extreamly cold and dry who also saith that there is a certain kind of Devils cold and dry which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lucisugi haters of the light Where by the way we must observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are synonymous The Devils also with the Syriacks are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vastavit because they abide in wast and desert places as Schindler observes And that this opinion was not vain we may gather from that place of Matthew where our Saviour is said to be led into the wilderness or desert to be tempted of the Devil C. 13. v. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occuluit Vet. Abscondit Beza Our English he hideth But surely t is more significant to say The which when a man had found he concealed it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie celo as well as abscondo to conceal as well as to hide And to be ingenuous the sense requires it For the Treasure was already hid which being found the man concealed it least it should be known to others And it had been a vain thing to have hid a new that which was hid before and therefore he concealed it C. 16. v. 28. Verily I say unto you there be some standing here which shall not tast of death till they see the Son of man coming in his Kingdom This place can scarce mystically be understood by no means literally but of the coming of the Son of man to the Destruction of Jerusalem who then may truly be said to come in his Kingdom when he came to Triumph over his enemies the Jews by taking a severe and just vengeance of them Of his Resurrection which also is called his Kingdom it reasonably cannot For what wonder were it if some of the standers by should live to see him coming in his Resurrection which came to pass in so short a time But if any of them should live to see the Destruction of Jerusalem which happened so many years after his Passion that might deserve the notice And that some of the standers by when our Saviour spake those words did remain alive to that very day is true and known And in this sense it is true Verily I say unto you this generation shall not pass till all these things be fulfilled c. 24. v. 34. Neither before this time of his coming did the Disciples go over all the Cities of Israel c. 10. v. 23. And in this sense did John among others remain alive till Christ came whereof see more Joh. c. 21. v. 22. C. 17. v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et consummabit omnia And shall finish all things The words are literally spoken of Elias but by our Saviour interpreted to be meant of John the Baptist And this version seems to me more agreeable then that which is commonly received Elias truly shall first come and restore all things My reason is because in John the Law and the Prophets had their end For the Law and the Prophets were until John from that time the Kingdom of God is preached Luk. c. 16. v. 6. and Matth. c. 11. v. 12 13. so that he may more properly be said to finish all things then to restore And therefore t is said in the last forementioned chapter v. 11. Among them that are born of women there hath not Risen a greater Prophet then John Baptist notwithstanding he that is least in the Kingdom of heaven is greater then he That is the least Apostle or Disciple under the Gospel is greater for he knew more of the counsel of God and the mystery of Godliness then the greatest Rabbi or Prophet under the Law And surely in this sense it is more fit which is something to the confirming of our Opinion in this place to translate the same word Act. c. 3. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quem oportet quidem coelum recipere usque ad tempora consummationis omnium Whom the heavens must contain until the times of the consummation of all things that is to the end of the world when he shall come to judge the quick and the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consummatio Hesych and Phavor and in both I conceive misprinted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To finish perfect or consummate C. 19. v. 28. This verse may be pointed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Jesus said unto them Verily I say unto you that ye who have followed me in the regeneration when the Son of man shall sit in the Throne of his glory even ye shall sit upon Twelve Thrones judging the Twelve Tribes of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Renascentia that is in Resurrectione in the Resurrection So Munster Haec Secunda generatio est Resurrectio mortuorum So Augustin Regenerationem quippe hoc loco ambigente nullo novissimam Resurrectionem vocat Neither should our Lord himself been stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first born from the dead unless the Resurrection had been accounted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of new Nativity As Philo Judaeus when the world was as it were born again after the floud calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C. 22. v. 32. God is not the God of the dead but of the living Our Saviour speaks not this as to the present State of Souls but he brings it as an argument of the Resurrection
less then is in the Greek Et accepi Triginta argenteos pretium aestimati quem aestimarunt à filiis Israel qui vel illi dederunt eos pro agro figuli quemadmodum praecepit mihi dominus And I took in the first Person and Singular Number the Thirty pieces of Silver the price of him that was prized of the children of Israel who or and they gave them for the potters field as the Lord commanded me That is to make the construction agree I took and not as formerly they took the Thirty pieces of Silver of the children of Israel as the Lord commanded me and they gave them for the potters field The words in the Parenthesis being only appositive to the words going immediately before And thus the construction is salved the incoherence avoided and the sense cleared Those words As the Lord commanded me rightly answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first Person of the Singular Number as the Prophet Zachary also reads c. 11. v. 13. And the Lord said unto me c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I took the Thirty pieces of Silver and cast them as it is here in Matth. said immediately before that Judas cast them down in the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in domo domini pro conflatorio into the house of the Lord for the Potters Forge by the same Licence that Interpreters Translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by in this very place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro agro figuli for the Potters field that is that the Children of Israel to wit the Chief Priests might give them for the Potters field as it is expresly said they did v. 7. That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is and may be thus used and interpreted is abundantly common though rarely observed You may take these few examples in this place instead of many Luk. c. 15. v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the English render it And he went and joyned himself to a Citizen of that Country and he sent him into his fields though Beza Translate it Qui misit eum Who sent him Ruth c. 1. v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nunquid ultra mihi filii in ventre meo qui erunt vobis in viros Are there yet any more Sons in my womb that or who may be your husbands or and shall they be your husbands In which place it seems to be an Hebraism for the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And you may find the like 2 Kings c. 23. v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et abiit Rex Josiah in occursum ejus qui or ille occidit eum in Megiddo And King Josiah went against him who or and he slew him in Megiddo that is Pharaoh Necho slew him You may see the same phrase in later writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Statim enim in proaemio dicis O viri Latini quod est inassuetum For thou saist immediately in thy proem O men of Rome which is unusual or not familiar Sgurop You have it also in Plutarch in his Timoleon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monstrarunt eas militibus qui vel illi ad precandum deos conversi sunt They shewed them the souldiers who or and they turned to supplicate their Gods See likewise Mark c. 1. v. 9. and 10. Acts c. 6. v. 6. John c. 15. v. 6. ANNOTATIONS ON S. Mark Ch. 3. v. 19 20 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the most received Translations Jesus is said to be besides himself An Interpretation if it be lawful so to speak unbeseeming the sacredness of his Person especially when a more probable one may be given Thus Et veniunt in domum convenit iterum turba adeo ut ne panem quidem edere possent audientes quidam ab eo exiverunt ut eam sisterent dicebant enim quod insaniret And they went into an house and the multitude cometh together again so that they could not so much as eat bread and some hearing of it went out from him to stay it for they said it was mad To wit the multitude was mad which for the vehement desire they had to come near to Jesus did so violently press upon them that they could not eat their Bread For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not a relative to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as generally it is made but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth frequently signifie cohibere or sistere to restrain or to stay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be by a common trajection either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some hearing of it or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some from him when they heard it that is that the multitude was so mad to press unto him went out to stay them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Grammarians are nuncii tui or abs te missi Your Messengers or some sent for you Besides Jesus was within the house so that it cannot be fitly said that they who heard it went out of the house to hold Him that was within the house And to say that his Kindred went out of their dwelings to hold him is neither proper nor probable for how could the fame of the peoples thronging him or the news of his being besides himself come so suddenly to them that they could so soon meet together And if this perchance might possibly have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 advenerunt they came had been much more proper then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exiverunt they went out which is the Genuine signification of the word notwithstanding the learned Beza indeavours to maintain the other by examples that truly move not my faith at all it being more credible with me that the Evangelist spake in the common dialect rather then in an unwonted phrase especially when the sense agreeth with the context And I cannot but extreamly wonder why Learned men do so much labour to explode this interpretation when the common one is so deservedly misliked which agrees with the sense construction custom of speech and what is more then all with the Parallel places in Matth. c. 12. v. 23. and Luke c. 11. v. 14. so perfectly as nothing can do more For in Matth. it is expresly said in the very word sence place and time as all agree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obstupuit tota turba that is as Beza interprets it for admiration were besides themselves or as we render it were amazed In this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitude was beside it self or mad In Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mirata est turba And the people wondred When therefore the sense agrees punctually in all Three Evangelists with all the circumstances relating to the story as you may there compare what man can reasonably doubt but one and the same word ought to be understood and to relate in Mark as it doth in Matthew there being only this difference Matthew hath 〈◊〉 〈◊〉
Figs. Surely neither time nor place was wanting to the Jews Neither can I find in any Author Sacred or Prophane that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever signified a fruitful year as some would have it so as it might be lawfully Translated Non fuit tempus ferax Ficuum It was not a fruitful time of Figs or according to our English phrase It was not a Fig year And yet suppose this to be granted it had not been less hard to have cursed the Tree when it was not a seasonable year than if it had not yet been the time of Figs. C. 12. v. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza saith there is a Solaecism in these words and that to make construction between these and the former words it ought to have been in the Genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But surely there is no such cause or necessity For it is an ordinary Elleipsis frequent almost in every Page to understand the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beware of the Scribes which love to go in long clothing who devour widows houses and for a pretence make long prayers You may find the like Luke c. 6. v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where you must likewise understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of them he chose Twelve And Act. c. 24. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood For we have found this man You shall have it likewise in the Hebrew Psal 4. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multi dicunt many say multi dicentes Pagnin C. 14. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And having shook the cruise together she poured it on his head The common version is by no means proper And having broke the box c. For if she had broke the vessel whatever it was how could she have poured it on his head but most if not all of it had been spilt Neither is it said in Matth. that she brake it Concussit therefore or conquassavit She took or jogged it together either that the oyle or oyntment might give the more pleasing and fragrant smell or that she might be the surer to pour out all and let nothing stick to the bottom For in the old Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is concutio and in Phavor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conquassat that is shakes together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A vessel which hath no ears or handle whereby to take hold of it Such as are at this day our Jars of Oyle from a privative and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To take hold of or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vas olearium or Ampulla unguentaria such as we commonly call a cruise ANNOTATIONS ON S. Luke Ch. 1. v. 54 55. THESE two verses as they are Translated in the English may pass for good construction but then to express the proper meaning of the place these words as he spake to our Fathers must be included in a Parenthesis alone the words following to Abraham and his seed for ever relating necessarily to by remembring his mercy Thus He hath holpen his servant Israel by remembring his mercy as he spake to our Fathers to Abraham and to his seed for ever That is by remembring his mercy to Abraham and to his seed for ever as he spake to our Fathers And not as he spake to our Fathers to Abraham and to his seed for ever As if to Abraham were oppositive to Fathers as the Parenthesis implies in the Greek Edition and the Translation in the Latin Which though it seem a very nicety yet is it such a Solaecism in all Translations especially in the Latin that I cannot but wonder at the inadvertency of former times I may say stupidity that could possibly couple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Accusative and the Ablative together as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were oppositive to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having little to salve the irregularity of the construction but by saying that Luke varied his form of speech that is in plain terms he writ incongruously when in truth he is acknowledged by all Expositors too knowing in the Greek to commit such a Solaecism Infallibly therefore the words must be pointed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et sublevavit filium suum Israel reminiscendo misericordiam ut locutus est ad patres nostros Abrahamo semini ejus in aeternum The very words for more abundant confirmation are almost verbatim taken out of the last chapter of Micah the last verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dabis veritatem Jacob misericordiam Abraham quae jurasti patribus nostris à diebus antiquis Thou wilt perform the truth to Jacob and the mercy to Abraham which thou hast sworn unto our Fathers from the days of old The very thing is now fulfilled by remembring his mercy to Abraham and to his seed for ever which was before foretold to wit the calling of the Gentiles Psal 98. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Recordatus est misericordiae suae Jacobo c. He hath remembred his mercy to Jacob and his truth toward the house of Israel all the ends of the earth have seen the Salvation of our God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Micah no question was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fault of the Transcriber for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which agreeth with the Hebrew and the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jurasti in the second person which immediately follows C. 2. v. 34 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold this child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against yea a sword shall pierce through thy soul that the thoughts of many hearts may be revealed And to this reading are conformable all Interpreters But there is no perfect agreement among them in the meaning of the Parenthesis Some interpret it of a Sword of sorrow that should pierce the Mothers heart when she saw the bitter passion of her Son others of a Sword of diffidence that strook her through the heart that is she was overwhelmed with a distrust that her Son should be the Son of God when she saw him die until she was by his Resurrection afterward restored and confirmed in her faith Others of a Sword of calumny and reproach which the unbelieving Jews did cast upon her Son that did pierce her soul And for the propriety of the Metaphor they have each Interpreter his precedent to his peculiar sense But take which of the senses you please they are not easily without some straining applicable to the scope of the place and therefore the words seem to be abruptly interposed being as it were severed with a Parenthesis from the context And this hath made me with submission to conceive there may be another reading and interpretation which
went and joyned himself to a Citizen of that Country who sent him into his fields to feed swine And Act. c. 6. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quos statuerunt in conspectu Apostolorum qui adhibitis precibus imposuerunt eis manus Whom they set before the Apostles who when they had prayed layd their hands on them In all which places Beza renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui bringing on this last place in his Annotations two examples of the same phrase the one out of Mark c. 1. v. 10. the other out of Plutarch For more abundant satisfaction see note on Matth. c. 27. v. 9 10. and Act. c. 7. v. 10. V. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without doubt in this place ought not to be taken for to keep or observe simply but rather to be understood in the worser sense and seems to be used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insidiosè observare that is to watch with intention to intrap as it is said Luk. 14.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they watched him Ut captarent quod in eo reprehenderent as Stephanus observes And 20.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And they watched him and sent forth spies that they might take hold of his words And that this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place the joyning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes very probable but the whole sense together beginning from the 18 verse doth evince it clearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If the World hate you ye know that it hated me before it hated you c. Remember the word that I said unto you 13.16 the servant is not greater then the Lord if they have persecuted me they will also persecute you if they have watched my sayings they will also watch yours But all these things will they do unto you for my Name sake Certainly all in the worser sense They will persecute you they will treacherously watch your words for my Names sake that they may catch somewhat out thereof whereof to accuse you as they have done to me for the Servant is not above the Lord. If they have called the Master of the house Beelzebub how much more shall they call them of his household so Matth. 10.25 Neither is the use of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to watch or to observe in the same sense insolent at all as you may see in Stephanus You shall find it bears much the like sense Ecclesiast 11.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that observes the wind shall not sow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which sense you have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often in the Old Testament and somewhat more to our purpose As Psal 56.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall watch or observe my steps Calcaneum meum observabunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A word Synonymous to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 71.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et observationes animae meae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they that lay wait for my soul consult together In both which places it might have been lawfully Translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C. 16. v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that day ye shall ask in my Name and not I say unto you because I will pray the Father for you for the Father himself loveth you c. I say unto you intervenes by way of Parenthesis and answers in effect to both members of the speech As if he should have said I say unto you in that day ye shall ask the Father in my name and he shall hear you not because I will pray him for you but because he himself loved you for that ye have loved me and have believed that I came from God V. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now are we sure that thou knowest all things and needest not that any man should ask thee by this we believe that thou camest forth from God If any man ask What means And needest not that any man should ask thee Let him but look back to the 19 verse where t is said that Jesus knew his disciples were desirous to ask him although they inquired only among themselves what it meant that he said unto them Yet a little while and ye shall see me c. For this therefore do they now say that they did believe that he came forth from God because he knew what they intended in their thoughts and therefore needed not that they should ask him any question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it is God alone that knoweth the secrets of the heart C. 18. v. 17 and 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nonne tu ex discipulis es hominis istius Art not thou also one of this mans disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nonne C. 20. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus said unto Mary Touch me not What can be the meaning of that Matth. c. 28. v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They held his feet After the Resurrection They must needs therefore touch him which Thomas also might have done v. 27. The Old Latin therefore not willing an argument should be drawn from the words next following that he would not be touch't doth prudently and very rightly include them in a Parenthesis and so Connects noli me tangere with vade autem ad fratres meos c. Meddle not as may be more significantly rendred with me for I am not yet ascended to my Father But go unto my Brethren and say unto them I ascend unto my Father and your Father c. As if he should say he would not have her stay any longer in embracing of him or medling with him but that she should forthwith go unto the Disciples and comfort them who no doubt were dismaied by telling them that he was not yet ascended but that he would shortly ascend to their Father and his and to their God and his Then which there never was a more comfortable Message all circumstances considered C. 21. v. 22. If I will that he tarry till I come what is that to thee And by this speech he did plainly intimate that John should remain alive till in truth he should come as in very deed he did to wit to the destruction of Jerusalem and Thirty years after if we may believe Historians and Chronologers in which number also they are to be reckoned Matth. c. 16. v. 28. who Jesus saith should not tast of death though then standing by till they saw the Son of man coming in his Kingdom The Destruction of Jerusalem being frequently understood by the coming of Christ Which notwithstanding was not at that time known For there went out a saying among the Brethren that this Disciple should not die And so Tertullian misled with this errour affirmed That they were
deceived in their hope who expected that John should remain alive until the coming of the Lord Obiit enim Johannes For John was also dead For he understood not those words of the coming of the Lord in his Kingdom to take vengeance of the Jews by the Destruction of Jerusalem but of his last coming in the day of Judgment and in that sense he said they were deceived of their hopes ANNOTATIONS ON The Acts. Ch. 1. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The proper interpretation of this word is to be fetch 't out of the parallel place in St Lukes Gospel c. 24. v. 26. c. Where he relates the same continued story which immediately preceded the Ascension of our Lord varying only the circumstances and words How Jesus after his Resurrection that he might take away all doubting out of the minds of his Disciples who believed they saw a spirit when he appeared to them after that he had shewed them his hands and feet to feel and yet they would not believe for a most certain argument of his Resurrection that they should no longer think they saw a Vision or Spirit he ask't them if they had any thing to eat and when they had given him part of a hony comb and a broiled fish he did eat before them and at the very same place and time whilst he was eating with them he said unto them Behold I will send the promise of my Father unto you And by this argument saith St Chrysostom the Apostles did always assert the truth of his Resurrection and therefore Peter as he hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he would gain faith to the Resurrection useth the same argument Act. c. 10. v. 41. How God raised him up the third day and shewed him to us who did eat and drink with him after he was risen from the dead So as I think we may with confidence resolve that the true interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is that of the Old Latin Interpreter that is Convescens whilst he was eating together with them For he repeateth here all the rest of the same things which he had commanded in his Gospel at the same place and time Ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words as I conceive may be more truly Translated being thus distinguished without any supplement or breach of Syntax and yet with a more commodious sence in this manner Praecepit eis Nolite ab Hierosolyma discedere sed expectate promissionem patris quam audistis mei He charged them remember or see ye depart not from Jerusalem but wait for the promise of my Father which ye have heard of me You have the very same sense almost the words in the Parallel place in his Gospel c. 24. v. 49. And behold I send the promise of my Father upon you but tarry ye in the City of Jerusalem until ye be endued with power from above By a most familiar Elleipsis the Infinitive is put for the Imperative understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the like before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examples whereof are frequent in Heathen Authors especially in Phocylides almost in every verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ne ditescas injustè sed ex juste partis vive Esto contentus praesentibus ab alienis abstine Omnibus justa tribue Wax not rich unjustly but live of well got goods Be content with present abstain from other mens Give every one his due You have the very like in Sacred writ and that often Act. c. 23. v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the English reads And charged him see thou tell no man that thou hast shewed these things to me And this version the sense and Syntax do in both places necessarily require So you have Rom. c. 12. v. 14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benedicite ne imprecemini gaudete cum gaudentibus flete cum flentibus Bless and curse not rejoyc with them that do rejoice and weep with them that weep See Ruth c. 1. v. 6. Matth. c. 5. v. 39. Luk. c. 5. v. 14. Act. c. 23. v. 24. And in many other places As for the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive it is more suitably as without doubt it is more regularly rendred in this place The promise of my Father which you have heard because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the very words our Evangelist useth in the Parallel place in his Gospel much rather then The promise of the Father which ye have heard of me as usually they do with a most violent construction Whereas the trajection is most common and familiar V. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken here for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumenius teacheth clearly in his Exposition on these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His proper place he either calls the strangling whereof Judas died or because Judas being fallen he had his place who took his Bishoprick for it cannot be imagined what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can possibly signifie in this place of Oecumenius but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locum ejus his place into which Matthias was to succeed that is the Apostleship of Judas from which he was by transgression fallen As out of this very place Clarius hath animadverted on these words In locum suum si ad Judam referas videtur intelligere laqueum quo se dignnm judicavit ob proditionem sin ad Matthiam intellige Episcopatum cui successit Unto his place if you look on Judas it seems to mean the halter whereof he thought himself worthy for his treachery if on Matthias understand the Bishoprick into which he succeeded that is Judas his Apostleship for they were not then ordained Bishops So Cicero doth most frequently use suus instead of ejus and that in imitation of the Greeks as Budaeus saith for suus non modò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat utroque modo apud Graecos accipitur ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepissime pro sibi pro ei Bud. Com. pag. 28. So that the Translation is properly this Thou Lord who knowest the hearts of all shew whether of these two thou hast chosen to take part of this Ministry and Apostleship from which Judas is by transgression fallen that he may enter into his place That is that he whom thou hast chosen may succeed into the place of Judas his Apostleship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same phrase with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Demosthenes which Budaeus interprets Haereditatem adire For in Cicero Haereditatem adire is haereditatem subire or suscipere To enter upon or to take upon one the inheritance as our Holyoak hath well observed
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
have it but of his Resurrection and so affirmeth Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melius praesenti argumento quadrare si de Resurrectione Christi accipiatur quam si ad Adventum referas That to raise up Christ doth better square with the present argument if it be understood of his Resurrection then if you refer it to his Coming But if that word alone square better with the scope of the place then doth it much more to raise him up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the flesh it being the very thing which was to be proved So as it cannot be denied but it doth much obscure the sense and scope of the words to say that according to the flesh he would raise up Christ to sit upon his Throne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth frequently signifie In as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Antiochia Act. c. 15. v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in tempore in due time Rom. c. 5. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manserant in loco Phavor C. 3. v. 18 19 20. These three verses I suppose may better be distinguished and Translated thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Deus autem secundum ea quae praenuntiavit per os omnium prophetarum Christum perpessurum implevit ita paenitemini igitur convertimini ut deleantur peccata vestra ut venerint tempora refrigerii ab ira domini miserit qui vobis praenunciatus est Jesum Christum quem oportet caelum recipere c. But God according to what he had foretold by the mouth of all his Prophets that Christ should suffer hath fulfilled so repent ye therefore and be converted that your sins may be blotted out that the days of refreshment from the anger of the Lord are come and that he hath sent unto you who was before foretold of Jesus Christ Whom the heavens must receive c. These words by postponing of the Parenthesis to its proper place according to our common way of speaking are more clearly understood Thus. But God according to what he had foretold by the mouth of all his Prophets that Christ should suffer hath fulfilled so that the days of refreshment or rest from the anger of the Lord are come and that he hath sent unto you who was before foretold of Jesus Christ whom the heaven must receive until the times of the consummation of all things which God hath spoken by the mouth of all his holy Prophets since the world began Repent ye therefore and be converted that your sins may be blotted out You have the like intervenient Parentheses in many places as Joh. c. 1. v. 14. Luk. c. 1. v. 55. c. 2. v. 34 35. and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common Grecism and so read the Syriack and the Aethiop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bud. and so is it Translated often as Matth. c. 6. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut appareant That they may appear Luk. c. 2. v. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut revelentur and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawfully ab ira domini for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew signifies faciem and iram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praenuntiatum rightly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempora consummationis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych and Phav And so Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It behooves all things to be finished and brought to an end See Matth. c. 17. v. 11. C. 7. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Et inde postquam mortuus est pater ejus transtulit illum in hanc terram in qua vos nunc habitatis And from thence after his Father was dead he removed him into this land wherein ye now dwell It hath not a little troubled Interpreters that Stephen should here say that God removed Abraham out of Charran after the death of his Father because it is said Gen. c. 12. v. 4. That Abraham went out of Charran in the 75 year of his age and c. 11. v. 26. that he was born in the 70 year of Terah his age and v. 32. that Terah was 205 years old when he died For from hence it follows that Terah overlived the departure of Abraham out of Charran 60 years Therefore to untie this knot almost all our late Chronologers and Interpreters all other opinions exploded will have Abraham to be born in the 130 year of Terahs age and not in the 70 as others of Ancient times have thought for if to 130 years you add 75 which was the age of Abraham when he went out of Charran you fall just into the true year of the death of Terah And to make this opinion good they say it is not necessary that from Gen. c. 11. v. 26. it should be understood that Abraham was born in the 70 year of Terah but that in that year Terah began to be a Father For that it is not expresly said that Abraham was born in that year but that Terah lived 70 years and begat Abraham Nahor and Haran from whence they will not have it concluded that Abraham was the Eldest Brother because first named but say they it is more likely he was the Youngest and that for preheminencies sake only he was first named of Moses And that they may make this opinion yet surer they frame an argument out of their own supposita whereby they think to fasten an absurdity upon those of another judgment Thus If Abraham were the Eldest Son then Sarah his wife the Daughter to his Brother Haran and but Ten years Younger then Abraham Gen. c. 17. v. 17. must necessarily be born to Haran in the Eighth year of his age which would be ridiculous to affirm But to answer this argument in the first place First I see no cause to grant that Sarah was the Daughter of Haran For that question is not yet resolv'd For who that reads Gen. c. 20. v. 12. Indeed she is my sister she is the daughter of my Father but not the daughter of my Mother will not confidently conclude that Sarah was the Sister of Abraham and the Daughter of Terah but not by one and the same wife especially such a Solemn asseveration being added as if he had spoke it purposely to free himself from the suspicion of speaking falsly Whereupon Hierome after another Exposition of the words first addeth Sed quia in Hebraeo habet Verè soror mea est filia Patris mei sed non filia Matris meae magis sonat quod Abrahae soror fuit In excusationem ejus dicimus nec dum illo tempore tales nuptias esse prohibitas But because it is in the Hebrew Indeed she is my sister she is the daughter of my Father but not the daughter of my Mother it sounds rather that she was Abrahams sister We say for his excuse that as yet such marriages were not prohibited As also the Hebrew Doctors among the six
or mistake in this place and confess it ought to be read Et perfecit Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in die Sexto opus suum quod fecerat requievit in die Septimo ab omni opere suo quod fecerat And in the Sixth day God finished the work which he had made and he rested as it followeth on the Seventh day from all his work which he had made As the Samaritan the Syriack and all the Greek Interpreters do read If then it be equal to mend the reading in this place why should it not be lawful to mend it in the age of Terah the sense requiring an emendation in both places They are the words of the same Capellus Non pauca esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae vix alia ratione solvi aut conciliari possunt quam admittendo levem in sacro codice lapsum emendandum That there are not a few irreconcileable doubts in the Scripture which are scarce by any other means to be solved or reconciled then by admitting some light fault to be amended in the holy Bible Which why it should not be done here in this very place of the age of Terah when as the Samaritan reading doth so hansomly reconcile Stephen with Moses and Moses with himself I see one only obstacle which also that incomparable man observed Religio est vel latum pilum à codicibus Hebraeis ut Rabbinorum curâ nobis transmittuntur recedere vel ipsorum lectionem vitii arguere We count it a scruple of conscience to depart but a hairs breadth from the Hebrew Copies as they are transmitted to us by the care of the Rabbins our professed enemies or to find the least fault with their reading And if we be so resolved the best way is with Scaliger to leave this knot to be untied till Elias comes V. 15 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et descendit Jacob in Aegyptum defunctus est ipse patres nostri translati sunt in Sichem positi sunt in sepulchro quod emit Abraham pretio argenti à filiis Emmor Patris Sichem So Jacob went down into Aegypt and died he and our Fathers and were carried over into Sichem and laid in the sepulchre which Abraham had bought for a summ of mony of the sons of Emmor the Father of Sichem This Translation makes this place subject to many mistakes and difficulties out of which we are not yet fairly delivered For first it implies by the connexion of the conjunction copulative that Jacob as well as the Fathers were carried over into Sichem c. Whereas Jacob was buried long before the coming up out of Aegypt by Joseph and the Elders of Israel in the cave of the field of Macpelah which Abraham bought of Ephron the Hittite Gen. c. 50. v. 13. Next it avoweth a positive contradiction to the letter of the Old Testament in saying that Abraham bought a burying place of the Sons of Emmor the Father of Sichem when as that which he bought was of Ephron the Hittite and Jacob the purchaser of the Sons of Emmor Lastly it necessarily implies that the Fathers were buried in Sichem whereas in all reason and probability they were buried in the same place where their Fathers were to wit in Hebron For as I said before Jacob was surely buried in the cave of the field of Macpelah which Abraham bought with the field for a possession for a burying place questionless for his Family of Ephron the Hittite Gen. c. 49. v. 30. As he sware his son Joseph to bury him in the burying place of his Fathers Gen. c. 47. v 30. Where they buried Abraham and Sarah his wife where they buried Isaac and Rebecca his wife and where he buried Leah Gen. c. 49. v. 31. And where Jacob and Leah were both buried and their Fathers and Mothers also its more then probable that all their Family was also buried Joseph being only buried in Sichem and probably his Family according to the oath which he took of the Children of Israel Gen. c. 50. v. 25. In a parcel of ground which Jacob bought of Emmor and gave his son Joseph for a portion above his Brethren and which afterwards became the inheritance of his Children Jos c. 24. v. 32. And to this conjecture if it be not more there is nothing to object besides this place which I shall indeavour to reconcile but the testimony of St Hierome who in his Epitaph upon Paula saith that the brothers of Joseph were buried in Sichem But with reverence to so great a Father I suppose I may without offence oppose to his the Testimony of Josephus who in his second book of Jewish Antiquities expressly saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And the bodies of these that is of the brethren of Joseph were carried back by their Children and Grandchildren and buried in Hebron But Josephs bones were carried by the Hebrews into Chanaan when they departed out of Aegypt as he had bound them by an oath Gen c. 50. v. 25. Exod. c. 13. v. 19. According to which they were buried in Sichem Jos c. 24. v. 32. Neither was this at all abhorring from reason or duty that they should first bury the bones of Joseph in Sichem for honours sake he having been the President of Aegypt and from thence carry over the bones of the rest of the Fathers to be buried in Hebron And truly if we weigh the Testimonies I know not why Josephus may not be credited in a matter of Story which concerns his own Nation also of whom he writ of purpose especially coming nearest to reason and the sense of Scripture To rectifie therefore the first possible mistake I would have it rendred thus Et descendit Jacob in Aegyptum defunctus est ipse Patres nostri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsi translati sunt in Sichem understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or qui translati sunt as Beza interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. c. 6. v. 6. and elsewhere Whereof you may see examples in note on Matth. c. 27. v. 9 10. and on Joh. c. 15. v. 6. So Jacob went down into Aegypt and he died and our Fathers and they were carried or who were carried over into Sichem That is our Fathers and not Jacob. And to reconcile the two latter difficulties I would have it Translated and pointed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et ipsi or Qui translati sunt in Sichem positi in sepulchro quod emerat Abraham pretio argenti à filiis Emmor Patris Sichem And they or Who were carried over into Sichem and laid in the sepulchre which Abraham had bought with a price of mony from the sons of Emmor the Father of Sichem That is by a frequent metathesis And they were carried over into Sichem and from the sons of Emmor the Father of Sichem or from Sichem which in effect is all one they were laid in the Sepulchere which Abraham had bought with a price of
mony And by this Translation which in its self is lawful as to the Grammar or use of speech there is no violence at all to the truth of the History for hereby it is not affirmed that they were laid in the sepulchre which Abraham had bought of the sons of Emmor which doth so grossly contradict the letter of the Old Testament or that they were buried all in Sichem it implying quite otherwise that from Sichem they were laid in the sepulchre which Abraham had bought with a price of mony to wit in Hebron according to the saying of Josephus probability of reason and sense of Scripture Neither is this Translation forc't at all For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth as well nay more properly signifie From then Of for it properly signifies motum à persona the motion from a person nay sometimes from things inanimate as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the ships in Homer so as I know not why if need were it might not by a familiar transposition be rendred thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Sichem that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the field of Sichem as it is called in the Old Testament which was the sons of Emmor Neither am I altogether without a witness Learned De Dieu agreeth with us when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non esse construendum cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which opinion he thought was the best because of the Authority of Josephus V. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words under favour are not aptly Translated by any Interpreter that I ever yet read For I cannot be perswaded that the Hebrews could possibly be so barbarous and inhumane though forc't with never so much cruelty as to cast forth their own Infants to the end they might not live as the Translations do generally imply Neither doth Moses tell us of any such thing in Exodus but that Pharaoh commanded his own people the Hebrew Midwives refusing to execute his commands because they feared God expressly in these words Every Son that is born to the Hebrews ye shall cast into the river Exod. c. 1 v. 22. So that to bring these words to a more proper and truer sense I conceive they may be more rightly Translated and that without force in this manner Hic circumveniens genus nostrum afflixit Patres nostros faciendo projici infantes eorum ne servarentur vivi The same dealing subtilly with our kindred evilly intreated our Fathers by causing their children to be cast forth to the end that they might not live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 projecta exposed or cast forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and may by good Authority be Translated faciendo projici by causing to be cast forth You may read the same phrase purely in the same sense 1 King c. 17. v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tu afflixisti viduam faciendo mori filium ejus or as the Latin Interpreter of the LXX interficiendo filium ejus or as our late Interpreter mortem afferendo filio ejus Thou hast also brought evil upon the widow with whom I sojourn by slaying of her son The like you have in Ruth c. 1. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod visitaverat dominus populum ejus dando eis panem As Pagnin rightly renders it That the Lord had visited his people by giving them bread And Psal 78. v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et tentarunt deum in corde suo petendo cibum c. And they tempted God in their hearts by asking meat for their lusts V. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et expletis annis quadraginta And when Forty years were expired That is From the time that Moses was said to be full Forty years old v. 23. for now he was Fourscore when the Angel of the Lord appeared unto him in the bush v. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the hand of the Angel which appeared unto him in the bush But that Angel was God himself Exod. c. 3. v. 6 and 13. and so beneath v. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who was with the Angel who spake to him in mount Sina But that Angel is several times called God Exod. c. 19. and so again it follows v. 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who have received the law by the disposition of Angels the same with that Gal. c. 3. v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law was ordained by Angels When yet t is expressly said Exod. c. 20. v. 1. Et locutus est Elohim And God spake these words and said So also it is said Gen. c. 48. v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The God of Abraham and Isaac the God which did feed me all my life long unto this day the Angel which redeemed me from all evil bless the lads And Judg. c. 13. v. 21 22. Manoah calleth the Angel of God God for he knew that he was an Angel of God and yet immediately saith we shall surely die because we have seen God So Luk. c. 2. v. 9. The Angel of the Lord came upon them and the glory of the Lord shone round about them that is of the Angel of the Lord. From which examples it is manifest That it is no strange thing to have that ascribed unto Angels which God doth by their ministry and that sometimes Angels are called by the name of God and God sometime by the name of an Angel The reason is because all the outward works of God are done by the ministry of Angels For God cannot properly be said to have a mouth or hands or feet to speak or go before or to appear With or by his will he doth all things putting it in execution by his ministring spirits who are his intermediate Messengers and Actors Which very order is observed also by earthly Princes who for the most part execute all publick matters by their Ministers V. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod etiam introduxerunt Patres nostri accipientes successivè alius ab alio cum Jesu in possessionem Gentium Which also our Fathers receiving successively one from another brought in with Jesus into the possession of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phav C. 10. v. 36 37 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or appositively Before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive with the Syriack Interpreter you are to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then which nothing is more frequent Verbum quod misit filiis Israel annuncians pacem per Jesum Christum hic est omnium dominus vos nostis verbum scilicet quod fuit per totam Judaeam initium sumens à Galilaea post baptisma quod praedicavit Johannes de Jesu Nazareno quomodo unxerit eum Deus spiritu sancto c. The word which he
Translator hath exprest the sence but not Translated strictly to the words which by reason of the Synchysis and involved and perplext trajection being not well distinguished are not for the most part so rightly rendred as they ought And from hence it is as Heinsius hath observed that the force and emphasis of the reprehension is quite lost by which the Apostle most elegantly seems to reprove the blind ignorance and stupidity of the Jews who when they pored altogether on the Scriptures did yet do the very same thing of which they were in them forewarn'd that is they went about to take him away who in them was to the Eye pointed out their Messias the very Person whom they expected The words therefore may in my opinion be more lively rendred as they are before distinguished Thus Qui enim habitabant in Jerusalem principes eorum hunc condemnantes ignorantes etiam voces Prophetarum quae unoquoque legebantur Sabbato impleverunt For they which dwelt in Jerusalem and their Rulers condemning him not understanding even the voices of the Prophets which were read every Sabbath fulfilled them That is by condemning of Jesus they fulfilled the Scriptures although they were duly read unto them every Sabbath The like implicite and perplext trajections you may find in Demosthenes whom Stephanus affirms to have used them Ad venustutem sermoni conciliandam To gain a grace unto his speech And in Plato such as is that in his Phaedras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vera inquit dicis Socrates O Cebes For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vera dicis O Cebes inquit Socrates Which kind of speech Cicero seems to have imitated and affected As Noli inquit mirari Africanus And O magnam inquit artem Brutus See Beza his Exposition upon Act. c. 24. v. 22. and Joh. c. 13. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nunquam lavabis pedes meos See also Luk. c. 8. v. 14. 1 Cor. c. 10. v. 27. Philp. c. 1. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mihi enim Christus est in vita in morte lucrum understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See James also c. 2. v. 1. c. 3. v. 3. and Pet. 1 Ep. c. 3. v. 21. and 2 Ep. c. 1. v. 19. V. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Apostle cites neither Greek nor Hebrew strictly but comes nearest to the Greek whom saving the sense he hath contracted For with them Habak c. 1. v. 5. t is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Videte intergentes aspicite obstupescite obstupescite as some Translate it one and the same word being twice repeated But the LXX whose custom it is to render one and the same word diversly according to the possible diversity of the points or letters after they had according to the common reading rendred the words suitably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supposing the ingemination of the Hebrew meant some intenceness in the act as if you should say mire miremini be ye wonderfully astonisht suspecting still the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might possibly and ought to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then the other word twice the mistake also being so easie by reason of the likeness of the letters especially if blurred or blotted or any corner of a letter at all omitted in the copy added likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which aptly suites with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latibulum quaerite or tegimini seek ye a hiding place or hide your selves In which sense you may see it Translated Psal 60. v. 4. and Isai c 30. v. 2. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Hesychius is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tegere or abscondere to hide or cover So Plut. de Pyth. Orac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non vult abscondere veritatem He will not conceal or hide the truth And elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cervi quando decidit cornu defodiunt abscondunt in terrâ Stags when their Horns fall off dig and hide them in the earth So Job c. 22. v. 20. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to hide the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in this sense this word may possibly be more aptly and more significantly rendred here Videte Contemptores obstupescite adscondimini Behold ye Despisers and be amazed and hide your selves or seek ye hiding places And that this may be so I believe the rather because of the similitude of the Hebrew Characters which makes them so prone to be mistaken and that we may almost infallibly conclude the same hath happened in another word in this very place of Habak where instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is now read in the Hebrew and accordingly Translated inter gentes among the nations the Greek Interpreters did surely read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly Translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contemptores Despisers And so they frequently Translate the same word as Prov. c. 13. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viae contemnentium in perditione The way of Despisers is in destruction Zeph. c. 3. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophetae ejus portantes spiritum viri contemptores Her Prophets carry the spirit men that are despisers You shall find the same word in this very chapter of Habak v. 13. And in truth these words seem not to be spoken to the Gentiles but to the Jews whom alone the Prophets immediate discourse did totally concern upon whom even in their days was to come that great devastation of the Babylonish Captivity of which he here surely Prophecied and not against Nebuchadnessar and the Chaldeans as Expositors do generally conclude led thereunto by the misreading of these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter Gentes For it is the common opinion Habakkuk prophecied in the days of Manasseh and it suits well with the matter of his Prophecy and the circumstance of time For in Manasseh his days for the abominable wickedness which was committed in the same did the Lord speak by his Prophet saying Behold I am bringing such evil upon Jerusalem and Judah that whosoever heareth of it both his ears shall tingle and I will forsake the remnant of mine inheritance and deliver them into the hands of their enemies and they shall become a prey and a spoil to all their enemies 2 King c. 21. v. 12 14. The very subject matter of our Prophets prophecy so that Habakkuk might probably enough be that very Prophet who here comes with an Ecce to them because they perverted judgment despised the Law of God and were full of violence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold ye despisers and be amazed and hide your selves for I will work a work in your days which ye will not believe though it be told you For Lo I will raise up
Paul himself 2 Cor. c. 8. v. 19. Where the brother whose praise is in the Gospel and that was questionless St Luke is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed by the Churches a companion to travel with St Paul And I cannot think that any man will soberly and seriously affirm that he was ordained by the Churches in the sense of Ordination as it is now understood by Invocation Imposition of hands and Consecration And from him let us descend to the next Writers who are universally counted genuine In which rank in the first place is Ignatius in his Epistle to the Philadelphians where you have these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye ought as a Church of God to choose or appoint a Bishop to wit for or to the Church of Antioch in Syria Where I suppose likewise no body can soberly say that the Bishops are there understood as if he had written to the Church Representative when he writes indefinitely to all the Philadelphians whom he calls collectively the Church and to whom he gives particular instructions not proper to the Bishops if alone And from him let us come to the Ecclesiastical Historians Among whom for the most part if not altogether the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signifie or import election or constitution to choose or to appoint Nay in some places it must be necessarily Translated and I believe it may be lawfully so in all So we read Euseb Hist Eccles lib 6. c. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the brethren being gathered togetber in the Church for the election of a Bishop So Socrat. lib. 2. c. 6. Alexander the Bishop of Constantinople is said to have died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not having appointed any body in his place And c. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There was a great contention about the election of a Bishop some desiring one and some another So Theodoret. lib. 4. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I gave a voice with others to thy election There are many more examples in the same Authors to the same purpose as in Zozomen also lib. 3. c. 7. and elsewhere and in Evagr. lib. 3. c. 13. Pergamius is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appointed President of Aegypt And so we have in Philo. in leg ad Caium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To those who were appointed Governours of Provinces Not to speak of Prophane Authors among whom Maximus Tyrius hath a notable example of Darius his wanton Horse who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chose his Master to be King So that as far as I can collect from the Testimonies of the Antient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them did signifie to elect or to appoint T is true we find the word in the other sense of Ordination in several Books which pretend to great Antiquity as in the Canons of the Apostles the Constitutions of Clemens and Respons ad Orthodoxos which passeth under the name of Justin Martyr but there being just cause of suspicion among the Learned of the Authors and Antiquities of every one of them it is not reasonable that their suspected Authority should impose a law for the use of a word on the Testimony of others whose truth or credit was never yet call'd in question I shall only add an argument or two It is not likely that Luke whom all acknowledge skilful in the language of the Greeks would use a word in a sense not known unto them nor possible to be known Neither is it probable that none of the Ancient Lexicographers should make any mention at all of any such sense as is that of Zonaras his Ordination with Invocation of the spirit and Imposition of hands who generally say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being therefore convinced with these Testimonies and arguments I cannot but believe that in Antient times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signifie no more then to elect or appoint and consequently that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place denotes no more then the bare appointing of Elders by Paul and Barnabas and not Imposition of hands or Consecration or which we call now a days Ordination The first notion of that sense in express words in an approved Author is in Hierome upon Isaiah c. 58. where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse ordinationem clericorum quae non solum ad imprecationem vocis sed ad impositionem impletur manus That Cheirotonia was the Ordination of Clerks which is accomplish't not only by the prayer of the voice but also by the Imposition of hands Which acception of the word in that sense seems first about those times to have been taken notice of about those days when sundry tumults happening between the people themselves and the people and the Clergy about the choice of Bishops the people by the decree of the Bishops were prudently excluded from having or giving any voice any more in election of their Bishop But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remained still being by them assumed and in tract of time substituted and accomodated to their use in the sense of Consecration or as we now call it Ordination In summ least any should wrest my meaning I have only to do with those who would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this individual place properly and by it self to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is solemn Ordination by prayer fasting and Imposition of hands This only I deny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie in this place That these Elders whom the Apostles had chosen or appointed in several distant places were all consecrated with prayer and fasting in the several places where they were chosen I do not deny but verily believe Though these words in this place do not evince so much as some have thought who by 〈…〉 of blessed St Chrysostom do not imprudently or incogitantly refer the prayers and fasting to the valediction of Paul and Barnabas and not to the constitution or appointing of Elders as if that were only mentioned by the by and that the sense should be according to the right construction Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et cum constituissent illis per singulas ecclesias presbyteros precati cum jejunio commendarunt eos domino And when they had appointed them Elders in every Church having prayed with fasting they commended them to the Lord on whom they believed As if the prayers and fasting belonged to the farewel of the Apostles Neither was such a farewel at all incongruous or unusual Act. c. 20. v. 36. Paul being to take leave of the Ephesians prayed with them all and c. 21. v. 5. taking leave of the disciples in Tyre he prayed with them kneeling on the shore If they did also sometime at parting fast it is a thing probable enough in a business which always was so solemn Neither could the Ordination of Elders with prayers and fasting in every Church at Derbe Lystra Antioch and Iconium possibly be
〈◊〉 with Suidas are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad misericordiam propensi such as are very prone to mercy And in Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui non rogatus bona sua largitur citra invidiam Who bestows his goods unaskt without grudging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theocritus saith of Menalcas So that Good is a complex word that hath several meanings it signifieth Courteous or kind merciful or liberal and such is a friend in all respects and for such a friend perhaps some would dare to die as some rare examples tell us or perhaps Good may be taken here as personally good to such a man and such a one is properly a friend Let a man be never so just or righteous there 's none will lay down his life for him but for such a one as hath been good to me as my friend hath been perhaps for such a one I shall dare to die and farther reacheth not the love of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. No man hath Greater love then this that he lay down his life for his friend Joh. c. 15. v. 13. But God commendeth his love to us in that while we were yet sinners that is enemies Christ died for us This is the love which exceedeth knowledge Eph. c. 3. v. 19. V. 12 13 14. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In most Interpreters you have in this place an Anantopodoton that is a deficiency in the reddition of the sense a sicut without a sic which ought by all means to be avoided if without violence to the Text it possibly may Nor can I assent to those who to prevent the inconvenience of an Anantopodosis would have the 18 and 19 verses answer to the 12. which seems to me too constrainedly forc't I rather approve their judgments who Translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a frequent Metathesis ita quoque so also as the Old Latin Interpreter of Chrysostom the Syriack and Arabick read or etiam ita even so by which version there is no wrong either to the construction or the sense but all is whole taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the redditive and not in the copulative sense as it is in the Lords prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut in coelo etiam in terra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Propterea sicut per unum hominem peccatum in mundum introiit per peccatum mors etiam ita mors in omnes homines pertransiit eo quòd omnes peccaverunt Therefore as by one man sin entred into the world and by sin death even so death passeth upon all men for that all have sinned For until the Law that is before the Law sin was in the world That sin was in the world before the Law seems to be the main thing that the Apostle here laboureth to prove that he might meet with the tacite or implied objection of those who probably did deny that all men were sinners and the enemies of God as he had before affirmed v. 8. and therefore did Sophistically argue that Christ died not for all because sin is the transgression of the Law but they which had no Law could not transgress that which they had not for the Law was from Moses Joh. c. 1. v. 17. To meet therefore with their objection he useth this argument As by one man sin entred into the world and by sin death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this very reason Even so is death passed upon all men for that all have sinned none excepted So that it appears most certainly true that from the fall of Adam to the Law given by Moses for he speaks of no other Law throughout the whole Epistle sin was in the world But it is farther objected that sin is not imputed where there is no Law for the Law worketh wrath c. 4. v. 5. To which he gives no other answer but an implicit one the same in effect which he gave before Immo for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive is to be rendred here Regnavit mors ab Adam c. Yea death reigned from Adam to Moses therefore was sin not only in the world before the Law but also imputed before the Law Their dying was an argument not only that they had sinned but that also their sin was imputed for the wages of sin is death and therefore because death hath passed on all men it s necessarily determined that all have sinned and so become obnoxious to the punishment of death even they who had not sinned after the similitude of Adams transgression for death reigned on very Infants who sinned not actually as Adam did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is the type of man to come to wit of all mankind For Adam did in his person represent all the Race of men which were to spring from his loyns And in this regard and sense Adam seems to me most fitly to be stiled in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The type of man which is to come I acknowledge all Interpreters elder and later understand Christ to be him that was to come but I see no cogency in the Text to bind my Faith to that interpretation but rather arguments to disswade it For truly if we speak in a proper sense Adam cannot be said to be the type of Christ For a type is the express Image or Figure of the thing it represents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut sigillo cera the type answereth to the antitype as the wax unto the seal It is absolutely necessary that the type of that which is good be good it self and the type of that which is evil must be evil otherwise it cannot be a type It is the sence of Chrysostom in his Comment on the Epistle to the Hebrews c. 9. v. 23. Neither is there any will say that Adam is a true and proper type of Christ but that he is so only per antithesim or analogiam by opposition of contraries or proportion or by some intricate distinction such as is that of Origen's Juxta genus constare similitudinem juxta speciem repugnantiam esse That there is a similitude as to the Genus a repugnancy as to the species Whereas Adam is properly truly and significantly I may add aptly and appositly to this place said to be the type of his off-spring which was to come from his loins and which he did so virtually represent in his person as that by his sin they all became obnoxious to sin and death And from these words thus expounded is formed as strong an argument for Original sin as from any Text of Scripture Neither do I seem to be altogether without witness I have the Aethiopick Version or Paraphrase for me The words whereof in Latin are these Veruntamen dominata est mors propterea ab Adamo usque ad Mosem tam in
iis qui peccaverunt quem in iis qui non peccaverunt per illud peccatum Adami eo quod unusquisque in similitudine Adami creatus est quia Adamus typus fuit illius qui erat venturus Nevertheless death reigned therefore from Adam to Moses as well in those that sinned as also in those that sinned not by that sin of Adam because that every one is born in the likeness of Adam and because Adam was the type of him that was to come From which words I could make no other construction but that he plainly means that death did reign over all by the sin of Adam for these two causes because every one was born in the likeness of Adam and because Adam was the type of him who was to come Both which reasons seem to me one and the same the one being a reddition or explication only of the other it being all one to say that Adam was a type of his Posterity and that Adam's Posterity was born in his likeness But to say that death reigned over all by the sin of Adam because Adam was the type of Christ is surely an inconsequent argument Whereas to affirm that death reigned over all by the sin of Adam because Adam was a type that represented all his Posterity methinks answers fitly to the place and is very easie for the lowest capacity at first sight to apprehend C. 6. v. 4. Christ is said to be raised from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the glory of the Father as it is commonly rendred Beza would have it In gloriam Patris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the glory of the Father The Translation either way is harsh Why may it not be much better rendred by a familiar trajection Per Patrem gloriae By the Father of glory which is significant and apt as he is elsewhere called Dominus gloriae and Deus gloriae The Lord of glory and the God of glory And so is he expresly called Eph. c. 1. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater gloriae The Father of glory C 7. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched man that I am who shall deliver me from the body of this death Or as it is in our margin from this body of death And why not O wretched man that I am who shall deliver me from the death of this body that is thus captivated under the Law of sin which is in its members v. 23. And so the sense without any Metaphor is plain and sutable to the scope of the place There being nothing more familiar then such trajections Examples whereof you may see Heb. c. 7. v. 4. Jam. c. 2. v. 1. c. 3. v. 3. 1 Pet. c. 3. v. 21. 2 Pet. c. 1. v. 19. You have one in the margin of this very place V. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words are to be supplied out of the former whereto they are a perfect answer The Apostles trembling question was Who shall deliver me from the death of this body that is such a slave to sin to which he forthwith answers I thank God he will deliver me through Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being to be understood as a reddition to the question C. 8. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I cannot see how there can be construction here but by a Metathesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Eo enim quod impotentia legis debilis erat propter carnem Deus filium suum mittens c. For in that the weakness of the Law was impotent because of the flesh God sending his own Son c. C. 9. v. 10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To reconcile the sense and construction of these words wherein there hath been so much labour you must understand the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an Hebraism or Graecism frequent in every Page almost in Holy Writ Whereof see note on Mar. c. 12. v. 40. Promissionis enim verbum hoc est secundum tempus hoc veniam erit Sarae filius non solum vero sed Rebecca ex altero erat gravida ex Isaac patre nostro nondum enim natis c. Dictum est ei major serviet minori For this is the word of promise At this time I will come and Sara shall have a son and not only so but Rebecca also by another was with child by our Father Isaac For the children being not yet born c. It was said unto her The elder shall serve the younger As much as to say that Rebecca was with child also by another word of promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relating to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive to be a more proper phrase then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if a man be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb c. 5. v. 20. then is it rightly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebecca retinuit semen patris nostri Isaac that is concepit she was with child by her Father Isaac So that there was not such necessity for the learned Beza to pronounce so positively Est itaque depravatus hic locus a quopiam Graecae linguae prorsus ignaro This place is depraved by some person ignorant of the Greek tongue When as so easie and frequent a remedy is at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to this time are the words of the LXX whom Paul it seems did follow and they questionless read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this time for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time of life accoding as it is Gen. c. 18. v. 10. and 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum or circa tempus vitae At or about the time of life I will return unto thee And I suspect it is not rightly read in the Hebrew it self Gen. c. 17. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this time which should have been rather written conformably with the other places relating to this story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the time of life As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our sense it is abundantly familiar The LXX use it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altero another Gen. c. 43. v. 13. Psal 108. v. 14. You shall find it likewise in the same sence 1 Cor. c. 4. v. 6. and in Dioscor and Greg. Nazian take but the pains to look in Steph. Thes V. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Here is no necessity for Anantopodosis the coherence of the place is plain and ready distinguish but the words aright Nay but O man who art thou that repliest against God if God being willing to shew his wrath and to make his power known hath endured with much long suffering the vessels of wrath fitted for destruction The intervenient words Shall the thing
formed say unto him that formed it why hast thou made me thus Hath not the Potter power over the clay of the same lump to make one vessel to honour and another to dishonour being all to be included in a Parenthesis Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expletive as is usual C. 10. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sed nulli obedierunt Evangelio But none have obeyed the Gospel For Esaias saith Who hath believed our report plainly intimating not any or scarce any had believed The phrase is familiar Act. c. 10. v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None of you shall see my face any more 1 Cor. c. 1. v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That no flesh should glory And so frequently in the Old Testament and elsewhere in the New C. 11. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What need is there of any supplement For it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly spoken according to the use of speaking with the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forte perhaps For if God spared not the natural branches perhaps he will neither spare thee See 2 Tim. c. 2. v. 25. C. 12. v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But give place unto vengeance that is to the minister of God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the avenger to punish him that doeth evil c. 13. v. 4. So frequently in the Old Testament where God is meant to be avenged of his people it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the wrath that is the vengeance of God came upon them Psal 78. v. 31. So Rom. c. 3. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we Translate Who taketh vengeance But we ought by no means to give place unto anger Eph. c. 4. v. 26. Be ye angry and sin not let not the sun go down upon your wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither give place to the Devil that is to the passion of anger So Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought not to give place to wrath no not in jest or play C. 14. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infirmum fide assumite non ad dijudicationes cogitationum Him that is weak in the Faith receive not to judge of his inward thoughts By a frequent phrase such as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. v. 5. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 15. v. 18. In which sense that these words are to be understood the following declare Tu quis es qui judicas alienum servum Who art thou that judgest another mans servant Temerarias censuras prohibet Apostolus The Apostle forbids rash censures saith St Hierome As if he should say Him that is weak in the Faith receive into your fellowship but not to discriminate or judge his private opinions if perhaps out of the weakness of his judgment he thinketh otherwise then ye do For one believeth that he may eat all things another who is weak eateth herbs Let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth Neither is that Translation which renders To doubtful disputations very significant besides that it is unusual For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old and New Testament is for the most part taken Pro cogitatione hominis secum ratiocinantis For the thought of a man reasoning within himself As Stephanus hath well observed C. 16. v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But to him that is of power to establish you according to my Gospel c. Why this Doxology is annexed now a days to the end of this Chapter I cannot but wonder at when t is confest almost by all that these verses to wit the 25 26 27 are found in all ancient copies as they do also remain in the Greek Fathers written in the end of the 14 chapter after those words Whatsoever is not of Faith is sin except the Alexandrian transcript which perhaps out of abundant caution reads it in both places As far as I can conjecture of this matter it seems to me to be thus There was a common opinion which possibly from Hieroms words upon this place was derived to posterity that Marcion the Haeretique did rase or cut out all the 15 and 16 Chapters because they thwarted his opinion and that he might the better cover his fraud placed this Doxology at the end of c. 14. because he would have had the Epistle to end there But I do very much doubt that this was ever done by him though I will not question but he endeavoured to rase out all the rest I rather believe that the Orthodox Christians of those times and their followers induced with this opinion out of their zeal to meet with Marcion did purposely remove this Doxology from the end of c. 14. where it was not fixed by the fraud of Marcion but by the Apostle himself to the end of c. 16. that so they might include all which Marcion would have rased out I say they removed it from its proper place for this cause for I cannot conjecture for what other reason they should do it Was it because Doxologies were more commodious in the end of an Epistle surely no. For Eph. c. 3. v. 20 21. there is the same Doxology in the middle and Gal. c. 1. v. 5. and 1 Tim. c. 1. v. 17. there is the like in the beginning and so in divers other places scattering through Pauls Epistles but none in the end of any where it was his solemn custom to use another Epilogue which was his signe in every Epistle So I write The grace of our Lord Jesus Christ be with you all Amen Or was it because this Doxology was more extraordinarily fit and proper for the end of the Epistle surely no. For it hath no coherence at all with the precedent matter but it suits and agreeth most exactly well with the end of c. 14. where when the Apostle had through the whole chapter almost discoursed of the danger of a doubting mind most fitly follows this Doxology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But to him that hath power to establish you c. be glory through Jesus Christ for ever So Chrysostom and other Greek Interpreters have observed on this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was the custom of Paul to close his exhortations with prayers and Doxologies Since therefore the cause is ceased and almost all knowledge at least remembrance of it for which these verses were perhaps with a pious zeal at first removed to the end of c. 16. that they might reinclude all that Marcion would have expung'd I conceive he shall commit no offence but rather do a grateful service who ever shall remit them to their proper place at the end of c. 14. After those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANNOTATIONS On the I. Ep. To The Corinthians Ch. 2. v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Non enim decreveram
Christ being a servant to an unbeliever Care not for it it is no matter continue thou still so and be content That the name of God and his doctrine be not blasphemed 1 Tim. c. 6. v. 1. Nevertheless if thou canst be made free and redeemed with a summ of mony choose that rather and become no more again a servant to any man that is an unbeliever He doth not advise him for ever to decline all manner of service from being a servant to all manner of persons But in case he may have a believer to his Master surely it was not the Apostles meaning to forbid such service Who in the place aforementioned of Timothy adviseth that the servants who had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing Masters should by no means despise them because they were brethren but to serve them so much the rather because they were believers For service surely is not only necessary but in some cases commendable V. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words some would have to refer to the Desolation spoken of by Luke 21.23 But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great distress whereof our Saviour did there foretel was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this land and in this people that is in the land of Judea and among the people of the Jews where then our Saviour spake So that it is not probable that Paul should write to the Corinthians to abstain from Marriage for that distress or tribulation which was so far distant from their borders neither did personally concern them Others I confess with more reason understand it of the Persecutions which were then at hand But if you compare the context there seems more reason to say it was for the imminent pressure of the incommodities which for the most part accompany Wedlock and are after mentioned by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the difficulties and troubles of Marriage Theophylact V. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I say this because that which is remaining is but a short time that both they that have wives be as though they had none and they that weep as those that do not weep and they that rejoyce as those that rejoyce not c. For the form of this world passeth away After 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is probably to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remainder of their lives As if he should have said Because the time of life is so short upon earth and the world passeth so suddenly away neither have we here an abiding City Heb. 13.14 I tell you this that ye be not too sollicitous as he forthwith admonisheth them not to be either for the miseries or pleasures of the world as in some mens sense virginity and marriage joy and weeping are accounted but to be of an even temper in both estates V. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc vero dico ad utilitatem vestram non ut vinculum vobis imponam sed ad id quod honestum est decorum domino sine violentâ abstractione But this I say for your own profit not that I should put an obligation or bond upon you but for that which is comely and well befitting the Lord without any forcible withdrawing or wresting of you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Suidas is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vi aliquid abripere To wrest a thing away by force So as the sense is this I tell you this for your own good for that which is becoming you and well befitting the Lord not that I go about under the pretence of my Authority to impose a bond of necessity upon you to do the thing I commend unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not that I should compel you to continue in virginity whether ye will or no. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he calls necessity a bond as the Greek Scholiast hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But without any compulsion or forcible wresting of you to my opinion For for what I now say I have no commandment from the Lord c. v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the French tongue is bienseant well befitting quod bene assidet word for word How the common Translations either that of the vulgar Latin Sed ad id quod honestum est quod facultatem praebeat sine impedimento dominum obsecrandi or that of Beza Sed ut decenter aptè adhaerescatis domino absque ullâ distractione or that of the Interlineary Sed ad decens bene adhaerens domino indistracte or that of our English But for that which is comely and that you may attend upon the Lord without distraction may or possibly can be reconciled in any lawfull construction to any of the senses imposed by them I do by no means perceive or understand C. 11. v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the woman is the glory of her husband The meaning whereof is certainly extreamly difficult Why not rather the Image of her husband A man indeed ought not to cover his head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quoniam sit figura Imago Dei Because he is the figure and Image of God but the woman is the Image of man She is properly termed the Image of man because she was taken out of him as properly as Seth may be termed the Image of Adam who begot him in his likeness Gen. c. 5. v. 3. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with the Hebrew signifies the Image Figure or Similitude which is drawn from another thing the LXX Translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb c. 12. v. 8. and Psal 17. v. 15. and so Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effigies Imago V. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was never yet satisfied with any Interpretation or Exposition upon this place and therefore must crave leave to venture on a new one resolving not to swerve from rules of Grammar the use of words or the scope of the place Thus Propter hoc debet mulier potestatem habere in capite per Angelos For this cause ought the woman to account the power to be in her head by the Angels So doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifie with the Greeks and habere with the Latins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in capite in her head is in viro in her husband as he is called v. 3. And Ephes c. 5. v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly enough Translated per by as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per Deos servatus sum five à Diis I was saved by the Gods Demost Or be it Translated propter Angelos because of the Angels the sense will be the same For the confirmation of this sense and Interpretation I shall borrow two arguments the one from the words immediately preceding the other from those which immediately follow The force of the argument from the words preceding is this For the man is not of the woman but the woman of the man
neither was the man created for the woman but the woman for the man v. 8 9. Ergo Therefore ought the woman to acknowledge or account the power to be in her husband who is her head You have the same argument 1 Tim. c. 2. v. 11 12 13. Let the woman be in silence in all subjection for I suffer not a woman to teach nor to usurp Authority over the man but to be in silence And why so For Adam was first made then Eve So as for this very cause she ought to acknowledge the power in her husband to whom she ought to be in subjection and over whom she ought not to usurp Authority When therefore the arguments are both the same why should we question but the Apostle intends the same direct sense in the one place as in the other when construction and the use of words do bear it Why should we fly to violent notions and remedies when there is no need The force of the other argument from the words that follow v. 11 12. is this because they are a qualification or mitigation of the rigour of the injunction least it might be taken by the husband in too strict and severe a sense As if he should say Although a woman ought to acknowledge the power in her husband by the Law of their creation which was delivered by the Angels Gen. c. 3. v. 16. Nevertheless neither is the man without the woman nor the woman without the man by the Lord for as the woman is of the man even so also is the man by the woman but all things are of God From whence is necessarily intimated that such is the mutual bond of relation between the man and the woman that because one cannot be without the other and because whatever they be they are all of God the man ought not to indulge challenge or assume by any means too much to his own power though given him by the Law of his creation by God himself but to use it with modesty and sobriety without the admission of which supplemental exposition these latter verses for ought I know have no coherence with the former And thus I suppose we rightly take these words as arguments of the womans subjection nor deny we but her subjection was an argument why she should be covered But others who eagerly contend for a Forreign and unusual Interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may expedite their business pass by or rather reject this argument from the reason of the womans subjection which is the most rational and certain and frame another of their own as we say per saltum by a leap or at least admit it The man is not of the woman but the woman of the man c. Therefore ought the woman to wear a hood or covering on her head and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place doth signifie velamen or signum potestatis viri a covering or sign of the husbands power To defend which opinion some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power by a Metonymy to be put for a covering the sign of power But this I take to be spoken of free cost till I hear some more cogent Authorities Others say that the Apostle put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here pro velo for a covering or a veil because the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peplum or velum comes from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies subjecit to subject But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies peplum a veil comes not from that root that signifies to subject but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies extendit or expandit to extend or spread and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expansum aliquid something spread as is velum or lamina a veil or plate of metal but hath nothing common with the former sense but the sound and therefore indeed hath no relation to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is frequent with the Hebrews who have no such abundance of words for one and the same root as to the letters to have divers significations according to the pricks and according to the divers significations to have divers yet proper derivatives which I suppose are not promiscuously communicated one to another or perhaps the same root or word written with the very same letters may be Hebrew Syriack and Arabick And so if we may believe Schindler this very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies peplum a veil is an Arabick word and not an Hebrew one so that I cannot possibly think that this notion ever came into the Apostles thoughts but that he rather indeavoured to express what he meant in the most vulgar speech and common phrase And truly this argument of theirs seems to me very preposterous as if they meant to tie two extreams together without a medium For who with reason can affirm Because a man is not of the woman but the woman of the man c. Therefore ought a woman to wear a veil or a hood on her head by an argument fetcht from the moral Law of their creation truly I have often heard that the whole Law of God was to be known by the discourse of reason and was called moral except the Sabbath which some will not have therefore counted moral because it is not to be known by the discourse of reason But whoever could from the dictate of reason know that a woman because she was made of man and for man ought therefore to wear a veil or hood on her head especially in the Church That she is therefore inferiour to her husband and that therefore she ought to be subject unto him is not abhorrent from the discourse of reason and because she is for that cause subject to her husband reason dictates she ought to acknowledge it but by what means or sign she should do it in the Church or elsewhere custom seems only to have taught especially in Christian Churches as the Apostle intimates in this place For we read not of any such custom in the Old Testament Rebecca truly might which they instance for an example when she came near to Isaac Gen. c. 24. v. 65. take a veil and cover herself as well for modesty as for reverence But Judah thought Thamar to be an Harlot because she covered herself with a veil Gen. c. 38. v. 14.15 So that from the beginning the covering of a veil was no certain sign of subjection And therefore I cannot but be still of the same opinion that it is rightly interpreted according to the order of the arguments Because the woman is of the man and the man not of the woman c. For this cause ought a woman to acknowledge the power in her head that is her husband according to the legitimate and known acception of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is ought to be subject to her husband and because she is subject ought in sign of her subjection
that could not confess the same as also in grown persons though they confessed not with their mouths what they acted in their bodies The sign was still the same Though it be likewise true that those who were grown to the years of discretion when they were Baptized as St Chrysostom tells us did publickly confess that they did believe in the Resurrection of the dead and were Baptized in that Faith adding farther in the same place that for the better explaining of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be understood that they were Baptized for dead bodies adding yet for farther confirmation Thou art therefore Baptized because thou believest the Resurrection of the body that is that it remains not for ever dead And thou by word of mouth confessest the Resurrection of the dead and the Priest as it were in a certain figure or representative doth manifest unto thee by the things themselves what thou dost believe and hast confessed c. In like manner Tertullian Pro mortuis tingui est pro corporibus tingui mortuum enim corpus ostendimus To be dipt for dead is to be dipt for dead bodies for thereby we shew our bodies to be dead Then which I think there can be nothing spoken plainer And to this opinion agrees Theodoret also upon this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who is Baptized is buried with the Lord that when he hath been partaker with him of death he may with him be also partaker of the Resurrection But if our body die and rise not again why is it then Baptized And this I hold to be the proper exposition on this place and the scope of the Apostles meaning C. 16. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when I shall be with you whomsoever ye shall approve I will send by letter to carry your liberality to Jerusalem In Translating of which words I conceive under favour there are two mistakes in the Engglish Interpreter First in saying whom ye shall approve by your letters when Paul was come unto them and secondly in Translating to bring your liberality to Jerusalem whereas Paul was not at Jerusalem but at Philippi when he wrote this Epistle to the Corinthians Beside that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie auferre to carry away ANNOTATIONS On the II. Ep. To The Corinthians Ch. 1. v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immo habuimus in nobis or in nos condemnationem mortis Yea we had the sentence of death upon us As if he should say Yea we were so far in despair of life as even the sentence of death was past upon us that we should not trust in our selves but in him who raiseth the dead who delivered us from so great a death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych Phavor and Suid. And to this so great a death its reasonable to suppose he was adjudged by some sentence or conspiracy of the Jews C. 2. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quum venissem autem Troadem ostium mihi apertum esset per Dominum ad Evangelium Christi non habui requiem spiritui meo But when I was come to Troas and there was a door opened to me by the Lord to the Gospel of Christ I had no rest to my spirit not finding my brother Titus there who if present would have eased me of a great part of my burden which lay so heavily upon me being all alone that I had no refreshment to my spirit but taking leave of them I went into Macedonia There is nothing more familiar then the trajection C. 4. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To make a fitting sense and a true construction you must Translate the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among as commonly it is both in this and the preceding verse and the words that follow by trajection If our Gospel be hid it is hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among those that are lost among whom God hath blinded the minds of the unbelievers of this age least the light of the glorious Gospel of Christ should shine unto them that is so shine as that they should see and understand And that this is the proper rendring and meaning of the words I am much induced to believe because the Apostle seems to have a direct eye to that of Isaiah 6.10 Where the Lord bids them go and make the ears of this people heavy and shut their eyes lest they see with their eyes and hear with their ears and understand with their heart and be converted Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly an age saeculum and not the world The unbelievers of this age are meant especially the Jews As for the trajection besides that divers of the Ancients did use the same in the exposition of these words it is so familiar in the New Testament that I cannot but wonder that any should scruple at it And yet for better confirmation I shall alledge an Example or two as Joh. 11.54 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went unto a city called Ephraim Act. 13.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now there were certain Prophets and teachers in the Church that was in Antioch and c. 25.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he said to morrow thou shalt hear him Whereas t is literally And he to morrow said thou shalt hear him And there were some in Antioch in the Church that was Prophets and teachers And he went unto Ephraim which is called a City C. 5. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trajectio insignis pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the earthly house of our Tabernacle were dissolved C. 6. v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then which nothing more familiar Now according to the same compensation I speak to you as my children be ye also inlarged As if he should have said O ye Corinthians our mouth is open to you our heart is inlarged Ye are not streightned in us but ye are streightned in your own bowels towards us ye have not the like affection for us as we have for you As my heart therefore is inlarged toward you so be ye also in like manner mutually inlarged in your bowels towards us C. 8. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover we do you to wit or we would have you take notice of the great gift that hath been given by the Churches of Macedonia to the Saints He stirreth up the Corinthians to the like liberal contribution by the example of the Macedonians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a goodly gift as we Translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodly Cedars Psal 80. v. 10. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the high or great mountains Psal 36. v. 6. See note on c. 10. v. 4. So Beza Translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beneficentiam v.
6. And so might he have done also v. 7. V. 18 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we have sent with him the brother whose praise is in the Gospel throughout all the Churches and not so only but who was also appointed of the Churches our fellow traveller with this charge which is administred by us for the glory of him who is our Lord and your incouragement In the first place I thought fit to make this large Parenthesis that the coherence might appear the better For I thought it more rational to say that this Brother was sent with this charge of Ministring to the Saints then to say he was appointed or chosen with it In the next place t is manifest that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place can signifie nothing but gratiam Ministerii in Sanctos the charge or office of Ministery to the Saints committed to Titus and this Brother and to Paul himself And so do Theophylact and the Greek Scholiast both interpret it As concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you may see note on Act. c. 14. v. 23. Lastly follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have not doubted to render and for your encouragement for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alacritatem injicere is to incourage That is that ye may be more cheerful in giving more forward in your beneficence when you see they are honest and creditable persons who are to collect and dispence your mony so that no man can blame us in this abundance which is administred by us or conceive the least suspicion of us as if we made any private use to our own gain of the monies committed to us Persons of integrity and fidelity and that not only one but two or three that the honour of God may be preserved and not blasphemed among the Gentiles For we provide for honest things not only in the sight of the Lord but in the sight of men C. 9. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your bounty or liberal collection from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colligo to collect So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An abundance of good things freely given V. 8 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Qui vero potens est Deus omnem gratiam faciat abundare in vobis ut in omnibus semper omnem sufficientiam habentes abundetis in omne opus bonum sicut scriptum est dispersit dedit pauperibus misericordia ejus manet in aeternum Qui suppeditat semen seminanti panem ad escam suppeditet multiplicet sementem vestram augeat fructus misericordiae vestrae in omni divites facti ad omnem liberalitatem quae adoperatur per nos gratiarum actionem deo quoniam ministerium oblationis hujus non solum est adsupplens inopias sanctorum sed etiam redundans per multas gratiarum actiones deo per probationem hujus ministerii glorificantes deum in vestra subjectione c. But God who is able make all grace to abound toward you that ye always having all sufficiency in all things may abound to every good work as it is written he hath dispersed abroad he hath given to the poor his mercy endureth for ever Let him that Ministreth seed to the sower and bread for his food Minister and multiply your seed and increase the fruits of your mercy being inriched in every thing to all bountifulness which worketh through us thanksgiving unto God because the ministration of this service doth not only supply the want of the Saints but doth also superabound by many thanksgivings unto God by the experiment of this ministration gloryfying God in your blessed subjection to the Gospel of Christ and your liberal distribution c. I see no need of Hebraism or Atticism to salve the sense and construction in this place for if the two Parentheses as they are here distinguished be duly observed the sense and Syntax is so plain that he that runs may read and understand the participles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being to be governed of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8. I have chose to render the words in the form of a prayer because it is usual with St Paul as the Fathers have observed to conclude his exhortations with a prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose is in this place properly Translated mercy as also in the Psalm from whence the words are cited So Theophylact interprets it on this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misericors ab omnibus diligitur The mercyful man is beloved of all And so the LXX do frequently render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you may see in note on Matth. c. 1 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in this place redundant C. 10. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exceedingly powerful just such another phrase as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding fair Act. c. 7. v. 20. It is Beza his animadversion and that it is to be expounded by an Hebraism so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magna deo magna civitas Now Niniveh was an exceeding great City Jon. c. 3. v. 3. So c. 11. v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the Greek Scholiast saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ardenter amo vos for I love with an exceeding zeal So Psal 80. v. 10. you have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cedros dei The goodly Cedars and Psal 36. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut montes dei As the great mountains For the Scripture when it denotes any thing to be excellent it adds one of the names of God As Gen. c. 30. v. 8. Colluctationes dei colluctata sum cum sorore mea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With great wrestlings have I wrestled And 1 Sam. c. 14. v. 16. Et factum est in trepidationem dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So it was a very great trembling So Jud. c. 13. v. 6. The Angel of the Lord that appeared unto the wife of Manoah is by her termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXX which I conceive by the context may be in the same manner best Translated A goodly man whose countenance was very terrible cujus species erat augustior quam hominum communiter who had a more noble aspect then commonly men have as Drusius or Qui mirum in modum erat facie veneranda That had a wonderful venerable face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies what ever excels in quantity or quality And so perhaps those words Pro. c. 20. v. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. may be better Translated Spiritus hominis lumen valde excellens investigans omnia penetralia ventris The spirit of a man is a most excellent light that searcheth the inward parts of the belly that is the secrets
〈◊〉 〈◊〉 〈◊〉 Certain of the sect of the Pharisees c. So as you may very lawfully Translate Qui vero videbantur esse aliquid qualescunque tandem illi fuerint nihil meâ interest But what ever they were who seemed to be something it is no matter to me God accepteth no mans person Or it may be Translated thus with regularity and sense enough distinguishing only after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihil vero ab iis qui videbantur esse aliquid qualescunque illi fuerint meâ interest But nothing from those who seemed to be something what ever they were concerneth me at all That is nothing that they either said or did concerns me for as it follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that seemed to be something added nothing to me V. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I through the Law am dead to the Law that is by the knowledge of the Law do know that by the Law there is no life and therefore to the Law acknowledge my self dead that I may live unto God C. 3. v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The best Expositor of these words without comparison is the Aethiopick Interpreter Deus tamen unus est duorum But God is one of the two Wherefore then is the Law that was ordained by the Angels by the hand of a Mediatour But a Mediatour is not a Mediatour of one party alone it being necessary that there be two parties between whom there is a Mediatour Now one of these two parties between whom there was a Mediatour to convey the Law is God Neither can there be any other intelligible sense rendred of the words What is the unity or simplicity of the essence of God to the scope of the place or the Apostles purpose But if he say that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the two between whom Moses was a Mediatour the sense is obvious do not the promises of that very God which he gave to Abraham fight with the Law he gave by the hand of Moses God forbid c. How Moses was this Mediatour between God and the children of Israel you may find punctually recorded Levit. c. 26. v. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Haec sunt lex quam dedit Dominus inter se filios Israel in monte Sina per manum Mosis These are the Law which the Lord gave between him and the children of Israel in mount Sina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand of Moses the very phrase used in this place ANNOTATIONS On the Ep. To the Ephesians Ch. 1. v. 7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum divitias gratiae ipsius quam abundare fecit in nobis According to the riches of his grace which he hath made to abound in us in all wisdom and prudence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood here in the Hebrews Hiphil as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 2 Cor. c. 9. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a common phrase with the Greeks who according to the Atticks do put the Relative in the same case with the Antecedent as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coram Deo cui credidit Before God whom he believed Rom. c. 4. v. 17. C. 2. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of what word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you should be governed I conceive there hath been a long mistake by reason of the incommodious distinction of the Chapters Most Interpreters after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vos you add of their own the verb vivificavit hath he quickned to supply the sense One affirms that this Accusative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you is governed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath he quickned v. 5. by a chain of figures For he saith there is in this place an Hyperbaton and a Synchysis an Apocope or cutting short of the Period which is a kind of an Anantopodoton the cause of which anomaly or irregularity is the interjection of some long sentence But to what end serves all this pomp of figures What need is there of them in a matter which if duly observed is not at all obscure For look but back to the Nineteenth verse of the foregoing Chapter and you shall find sense coherence and construction extreamly plain and safe without supplement or figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And what is the exceeding greatness of his power toward us who believe and toward you who were dead in trespasses and sins The intervenient words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. According to the working of his mighty power c. to the end of that Chapter being all properly included in a Parenthesis To this I cannot imagin any thing to be objected but the length of the Parenthesis it being of it self not only plain but extreamly fit and proper not to say necessary But I beseech you is not the Parenthesis altogether as long if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you be governed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath he quickned v. 5. and the construction much more harsh see also Rom. c. 1. v. 1. c. unto the 7 and c. 2. where v. 13 14 15 are all included in one Parenthesis not much shorter then this Besides many other places in which you may find Parentheses well near as long but much more perplext and intricate Nay no less then a whole Chapter hath been allowed to a Parenthesis by no mean Judgement In the mean while you may observe what obscurity this importune division of the Chapters causeth to the Text. And where it bringeth not obscurity it is yet an unhansom fraction dividing matter that is coherent As you may see in Colos c. 4. v. 1. which in all reason should have been joyned to the foregoing Chapter Coherent cum superioribus neque scindenda fuere Grot. C. 3. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That now may be known to principalities and powers the manifold wisdom of God in heavenly things throughout the Church Things that pertain to the leading of an eternal life in heaven Joh. c. 3. v. 12. Eph. c. 1. v. 3. They are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavenly things though done on earth as Chrysostom observes in another place Whereas some interpret the Principalities and Powers to be the Angels methinks is far from the scope of the place For to what intent or advantage were it if perhaps by the preaching of the Gospel many mysteries of Christianity might be made known unto the Angels which to them were hid before This grace v. 8. was given to Paul to make known these things But Paul had no Commission to preach unto the Angels neither did he but to the Princes of the Gentiles Others object that the Gospel was not known to the Princes of the Gentiles or to earthly Powers till the days of Constantine and that therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now Principalities and Powers must be meant the Angels But if it were not known surely it might have been I
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
And therefore I cannot but dissent from his opinion though never so highly priz'd Confessing my self prone toward the sense of them who make Melchizedec a Type of Christ although I must ingenuously profess I do not understand however they salve the matter how it can be said of Melchizedec who as they confess was a mortal man in one place that he remains a Priest for ever and in another that it is witnessed of him by the Scripture for so I understand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles phrase that he liveth I may perhaps apprehend their meaning who refer these words by way of Allegory unto the Son of God and it may be consonant to my Faith that it should be so but it is not so to my sense and reason how it can be so which it is not just should be led captive without shew of demonstration how the thing is done which they say is done except it be in matters of extream necessity For it is a safe rule and perpetually good Proprie semper sumenda sunt vocabula nisi quid aliter accipere cogat alioqui nihil firmum erit in Scriptura Words are always to be taken in their proper sense unless something necessitate to take them otherwise else nothing will be firm in Scripture Riber in Heb. But here is no such necessity in this place For if I be not extreamly mistaken there is yet an interpretation left which doth reconcile these apparent difficulties in the Text fairly enough and also overthrow Cunaeus his opinion by rendring and distinguishing the words in another manner then ever yet they have been and that without any force to Grammar or use of speech among the holy Penmen To demonstrate this I must in the first place tell you that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hic enim Melchisedec c. unto the end of v. 8. cannot be rightly construed and expounded but jointly with the words foregoing beginning c. 6. v. 19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Et ingredientem usque in interiora velaminis c. And which entreth into the inner part of the vail where the forerunner for us is entred Jesus or where Jesus the forerunner for us is entred being made an high Priest for ever after the order or similitude of Melchizedec c. In the farther explaining whereof you are to observe that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not a Relative to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor to be construed with it but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preceding immediately before as also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Appositive to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ought to be construed separately in a Parenthesis with the words following unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hic enim ipse Melchisedec rex Salem c. manet Sacerdos in perpetuum For this Jesus the Melchizedec King of Salem Priest of the most high God who met Abraham returning from the slaughter of the Kings and blessed him to whom also Abraham gave the tenth part of all first being by interpretation King of righteousness and after that King of Salem which is King of peace without Father without Mother without descent having neither beginning of days nor end of life but made like unto the Son of God abideth a Priest continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word is This that is This man or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus may be repeated or understood Either lawfully In summ the meaning of the words is this For this Jesus who is entred into the inner part of the vail c. c. 6. v. 19 20. being the Melchizedec as it is elsewhere said I am the true vine and that rock was Christ that is prefigured in Melchizedec who was made like unto him in that he is called the Priest of the most high God King of righteousness and peace having neither beginning of days nor end of life attributes congruous only to the Son of God I say this Jesus according to the true and genuine interpretation of the words abideth a Priest continually but not Melchizedec But because Melchizedec is by Moses stiled the Priest of the most high God and the King of righteousness and peace and because neither his Genealogy nor Birth nor Death are recorded in Scripture therefore was he a most fit and proper type and figure of the eternal Priesthood and Royalty of Christ and for that cause said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made like unto the Son of God My arguments for this interpretation are these First its lawful according to the rules of Syntax Secondly because it accommodates the sense and renders that place interpretable which the Apostle was pleased to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sermonem difficilem explicatu A speech hard to be interpreted c. 5. v. 11. Thirdly because the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be as well demonstrative as expletive and in this place rather for if it were to be rendred For this Melchizedec the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been more significantly omitted reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because the Article is added it seems to intimate that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Relative to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be construed with Melchizedec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Melchizedec As our learned Abbot upon Psal 110. v. 4. For Jesus Christ indeed is the true Melchizedec In which place he also reads Thou art the Priest for ever as if it were read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading in it self is lawful and doth more eminently set forth his singular right to the eternal Priesthood with exclusion to any other competitor whatsoever Fourthly and Lastly this interpretation avoids two egregious contradictions the one in nature that a mortal man should live for ever the other in Faith that there should be two high Priests that should remain for ever And now follows the other difficulty which ariseth from v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et hic quidem decimas accipiunt morientes homines ibi vero accipit de quo testatum est quod vivit And here men that die receive tythes but there he that receiveth them lives for ever From whence it is concluded without contradiction that Melchizedec is there said to live because he who receiveth tythes is said to live but no body in the foregoing words is said to have received tythes but Melchizedec who received them from Abraham and therefore it must be Melchizedec of whom it is witnessed that he liveth Whereto it is briefly answered First that the word accipit receiveth is not in the Greek Text. Secondly that the Scripture doth no where say that Melchizedec liveth What then is the sense deficient by no means It perfectly and formally agrees with the whole order of the Apostles discourse both in this Chapter and the
foregoing Chapter and the following but especially with v. 23 24 25. of this instant Chapter Where we have the self same sense as to the matter the words only varied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And they truly were many Priests because they were not suffered by death for to continue But this man because he continueth for ever hath an everlasting Priesthood by reason whereof he is also able evermore to save them that come unto God by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always living to make intercession for them So that they who receive tythes and die v. 8. cannot be other then the many Priests who were not suffered by death to remain v. 23. And he of whom it is witnessed that he liveth v. 8. cannot be other then the very Jesus who is said v. 24. to remain for ever and v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always living to make intercession for them And truly Heinsius as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainty of the thing did positively affirm that necessarily those in v. 8. and those in v. 23 24 25. were all one and the same persons and for confirmation cites St Ambrose upon v. 8. Quis est qui vivit ille etiam qui secundum ordinem Melchisedec factus est Sacerdos in perpetuum Who is he that liveth Even he who according to the order of Melchizedec is made a Priest for ever But he shews not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manner how the thing is so according to the ordinary way of speech so that the objection still remains that howsoever we may strongly guess that the words v. 8. are properly meant of Christ yet are they so literally in common acception spoken of Melchizedec that they cannot regularly be construed with any other But to this objection to clear the matter I answer that those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the common way of Syntax properly without any Allegory ought to relate to Jesus the Son of God the Analogy and order of the whole discourse unanimously consenting thereunto As for example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here i. e. that is in this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men that die receive tythes that is are Priests for none but Priests received tythes so as the terms are clearly Synonymous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but there that is in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the inner part of the vail where Jesus is for us entred c. 6. v. 19 20. is understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he of whom it is witnessed that he liveth to wit Jesus of whom it is witnessed according as it is there cited out of Psal 110. v. 4. Thou art a Priest for ever after the order of Melchizedec or as the Syriack and Arabick read and the Apostle in this very Chapter v. 15. according to the similitude of Melchizedec The arguments to confirm this interpretation are these First there is nothing in the New Testament more frequent then to understand the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is you may observe it by the change of the character of the letter in our English books almost in every Page and therefore it is lawfully expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But there is he of whom it is witnessed that he liveth Secondly it is not always necessary that a word or sentence relate to the next antecedent but often by reason of some digression or intervenient Parentheses to some remoter antecedent Whereof you may see examples many as Matth. c. 3. v. 16. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him doth not answer to the next antecedent that is to Jesus in the same verse but to John v. 14. And Gal. c. 2. the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom v. 5. is not a Relative to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the false brethren next preceding v. 4. as is commonly conceived but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those of reputation v. 2. whereof you may see Animad upon that place So Rom. c. 1. the seventh verse answereth to the first whilst in the interim betwixt there are three Parentheses And 1 Cor. c. 11. the words v. 33. do perfectly answer to v. 22. the rest of the discourse between being a kind of digression And such a digression we have in this very Epistle nay in this very place and matter for when he had began his discourse concerning Melchizedec c. 5. v. 10. he suddenly diverts into another which when he had continued unto c. 6. v. 20. he returns again to that of Melchizedec Non abrupte as Estius sed molli artificioso nexu orationis Not abruptly but with a smooth and artificial closing of his speech The which very thing he seems to have done in this very place whereof we now speak so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not unlawfully answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former Chapter the discourse between intervening by digression or Parenthesis which would appear much more plain did not the troublesome division of the Chapters hinder Thirdly the Adverb of Place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there doth most fitly answer to its Correlative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For where your treasure is there will your heart be also Matth c. 6. v. 21. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For where the carcase is there will the Eagles be gathered together Matth. c. 24. v. 28. So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where Jesus is entred there is he of whom it is witnessed that he liveth Fourthly as we must acknowledge that it is most certainly true of the word of God what John saith of himself c. 19. v. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Testimony is true so may we no less confidently affirm whatsoever is not to be found in it neither can by consequence deduced from it can in no sense be said to have its Testimony from it from whence it necessarily follows that it cannot in this place be understood that the Scripture beareth witness of Melchizedec that he liveth when no such thing is to be found in Scripture or to be deduced from it by lawful consequence And to speak the truth the common argument which they use to maintain their exposition to wit Silentium de morte pro vitae Testimonio accipit The silence of his death he takes for a Testimony of his life I say the argument wherewith they endeavour to defend this exposition and that is Non valeret hoc quidem in aliis sed in Melchisedeco quatenus est imago Christi valere debet This were not of validity in any else but in Melchizedec it must be so because he is the type of Christ hath more presumption in it then reason or Authority And certainly the concession of this interpretation as rational and lawful induced Cunaeus into that vain in my judgment opinion that Jesus and Melchizedec were one and the same person and that as he thought out of a necessary consequence that there might not be said
the foundation of a Seed c. which was to be as it follows in the next verse As the stars of heaven for multitude and as the sand which is by the sea shore innumerable in which all the families of the earth were to be blessed for of that Seed wherewith she became then with Child came Jesus Christ the Saviour of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Foundation of the world Revel c. 13. v. 8. and c. 17. v. 8. and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur cum res aliqua sumit exordium c. Hieron it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when any thing takes its beginning But by what Phylosophy Logick Grammar or Dictionary it can be possibly Translated that she received strength to conceive a Seed I confess is beyond my learning or capacity Why it should be therefore so universally accepted I cannot but wonder whenas the sense as now Translated is so proper and the use of the word so fit and common V. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tentati sunt Were tempted As Job Schol. Graec. as Abraham and Isaac Theodoret. But our late Writers as also some of the Ancient are of another opinion and therefore say that the word is crept into the Text imperitia amanuensis by the unskilfulness of the Transcriber or that it is not written as it should be either by the oversight of the Apostle or the Scribe For because it would be a Tautology to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were tempted when immediately before t is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had trials or temptations of cruel mockings and scourgings c. and because there are words of each hand denoting some kind of death they think it probable either that the word should not be read at all as it is omitted by Chrysostom the Syriack and Aethiopick Interpreters and others or that if it be read it ought to be understood in some notion whereof there was no mention made before and which signifies some kind of death And from hence some have been moved to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were burned But if there be any leave for conjecture perhaps it should have been rather written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were stoned they were sawn asunder they were pierced through a kind of death so known in those days either by Spear or Stake that it is scarce to be believed that the Apostle in this place could possibly escape it when he reckons up so many several kinds of death which the Christians in those times and the Prophets of old suffered for the Faith among which Nicephorus and Eusebius out of the Writings of Dionysius of the Martyrs of Alexandria mention the transverberation or piercing through of the bowels with stakes which with Phavorinus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For anciently they thrust or pierced through malefactors striking a sharp stake through the back bone as they do fishes which are roasted on a spit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesyc and Suid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut transfigam turdos Aristoph and so verubus transfixa exta Ovid. and perhaps so meant Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transfixit verubus C. 12 v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to the bloud of sprinkling which speaketh better things then Abel as some or then that of Abel as others meaning the sprinkling or as some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then is meant the bloud of Abel or as the Interlineary in our Polyglot Bible Sanguine aspersionis in the Ablative And then the meaning 's thus And to Jesus the Mediatour of the new covenant and who by his bloud of sprinkling speaketh better things then Abel But read you which way you please the sense is still the same And that is this That the Sacrifice or Oblation which Christ offered on the Cross by the sprinkling or effusion of his bloud did speak better things to the pacifying or atonement of the wrath of God then did the Sacrifice or Offering of Abel or then the bloud spake which Abel offered unto God for a Sacrifice which was a true type and of all the first of that Sacrifice which in the fulness of time Christ offered on the Cross by the effusion of his bloud and for this very thing because Abel the first of all men living offered an offering to the Lord of the firstlings of his flock whereby he testified his Faith in Christ to come and offer himself an oblation for the sins of the whole world doth God altogether seem to have respect to Abel and to his offering For by Faith is Abel said to have offered unto God a better Sacrifice then Cain c 11. v. 4. and for this Faiths sake did he obtain a Testimony that he was righteous When therefore that Sacrifice of Abel was but a type or shadow of that great sprinkling of bloud which taketh away the sins of the world it is no more to be compared with it which is the substance of the shadow then is a picture to be compared with the living person whom it represents Concerning which disproportion you may observe more c. 9. v. 13 14. and 23. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place denotes nothing else but the rites and offerings of the Old Testament one example being put for all As if he should say The bloud of Christ speaks better things that is more available to the appeasing of the wrath of God for our sins then either Abel or Moses or all the Sacrifices and Oblations of all the Patriarchs That Christ his bloud was praefigured in the Sacrifice of Abel to be shed for the sins of all mankind and that the Patriarchs before the Law was given when they Sacrificed the bloud of beasts had a respect to the Saviour of the world I think there 's no Divine but doth assent to Modern or Ancient Instead of all I shall use but one Testimony thereto out of Eusebius Demonst lib 1. c. 10. where speaking of Noah and the rest of the Patriarchs before Moses he hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Anciently beloved of God foreseeing by a divine spirit that some extraordinary Sacrifice pretious in the sight of God would one day come to men that should expiate the sins of the whole world did in the mean while perform or act its signs and figures as Prophets typically expressing that which was to come But to say that the bloud of Christ speaks better things then the bloud of Abel which cries to heaven for vengeance to speak modestly agrees not with the scope of the place it having been the Apostles great labour to demonstrate how invalid the Ceremonies of the old Law were to acquire eternal life and how much in that respect the covenant of the New Testament was beyond that of the Old as is evidently apparent by the whole series
act unless the inward thing be applied by Faith to wit the remission or doing away of sin Affirmatively and positively that it is the stipulation or promise of a good conscience toward God by the virtue of the Resurrection of Jesus Christ And I conceive this sense concerning Baptism to be most consonant and agreeable to the Judgment of the Fathers who if they notwithstanding did apply Baptism to that other notion of washing they did it accidently and by the by because of the Allegorical allusion of the element of water to the bloud of Christ which is said to cleanse us from our sins 1 Joh. c. 1. v. 7. But more surely there is in this word of Baptism according to Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deeper mystery then that of washing a mystery known and common to the very Heathen as their frequent lustrations do sufficiently witness But as concerning the Resurrection of the body it was a thing to them unknown and incredible if not altogether imperceptible nay some of the Jews themselves did not believe it It was the speech of one of their great Philosophers Seneca by name Hora illa decretoria non est animo suprema sed corpori The determinate hour of death is not the last to the soul but to the body It was no small matter to reach the immortality of the Soul the top of their knowledge but of the Resurrection of the body Philosophers scarce ever dreamed of Mornaeus tells us of Zoroastres who is of some reported to have held this opinion Quod animae immortales sunt quod corporum Resurrectio universalis futura That Souls are immortal and that there shall be a universal Resurrection of bodies But this but à plerisque profertur many say so but no certainty thereof And Lactantius tells us of Chrysippus who had an imperfect notion of it the summ whereof was this That after death within some period of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should be restored into the same form wherein we now are But who knows whether he meant the same Numerical body or whether by this same form he mean not the Soul as the rest of the Philosophers did or whether he meant not rather the Pythagorean Metempsychosis But this I say was a greater mystery then that Allegorical washing of the Soul by which it s said to be cleansed by the bloud of Christ The notion of Resurrection was far higher the very life and mystery of Christian Religion as Zonaras calls it It is indeed the stupendious mystery of mysteries wherein to believe consists the foundation of eternal happiness That Christ the Mediatour should become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man to be declared man in that he died and to be declared God in that he rose again from the dead Rom. c. 1. v. 4. This I say again was a mystery beyond all Philosophical Speculation and therefore there was need of some significant type or figure which might make so impenetrable a notion familiar and perceptable to the sense of man to which purpose nothing seemed more fit and easie in the wisdom of God then the burying of our bodies in water by Baptism from whence they receive an immediate Resurrection So that in conclusion we may positively affirm that Baptism is properly and solely a type of the Resurrection And to this truth do give their suffrage The Apostles Fathers Schoolmen allmost all Interpreters Ancient and Modern and even our English Church it self its Judgment being manifest in the Rubrick of the Common Prayer which injoyns the dipping of Infants in Baptism allowing only in some cases the liberty of sprinkling or perfusion The thing of it self is so manifest that there is no need of Testimonies to confirm it but because there be not few who teach otherwise led thereunto by example and vulgar errour it will not be amiss if but to free my self from the imputation of too much confidence out of innumerable Testimonies to cite some few And we first begin from the Apostle Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Know ye not that so many as were Baptised into Jesus Christ were Baptised into his death Therefore we are buried with him by Baptism into death that like as Christ was raised from the dead by the Father of Glory even so we also should walk in newness of life c. Rom. c. 6. v. 3 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Being buried with him in Baptism wherein you are also risen with him through Faith of the working of God who hath raised him from the dead Col. c. 2. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Else what shall they do who are Baptised for dead bodies if the dead rise not 1 Cor. c. 15. v. 29. As much as if he had said In vain doth the Church use the sign of Baptism if there be no Resurrection You have it abundantly proved also in the Primitive and later Writers For example That believing on his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By his Baptism ye may be made partakers of his Resurrection Ignat. Ep. ad Trall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptism was given to set forth the death of the Lord Ep. ad Philadel in the name of Ignatius The death of Christ Const Apost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Baptism we perform the signs of his Passion and Resurrection Just Mar. We know one saving Baptism since there is but one death for the world and one Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof Baptism is the type c. Basil Mag. Hear what St Paul saith They were all Baptised in the cloud and in the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He calleth their passage through the sea Baptism for it was an escape from death c. Basil Seleuc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When we go about to Baptize we bid to say I believe in the Resurrection of the dead and in this Faith are we Baptized Chrysost Baptismus Resurrectionis pignus imago Baptism is a pledge and figure of the Resurrection Ambr. Baptismus arrhabo Resurrectionis Baptism is an earnest of the Resurrection Lactant. Aquarum elemento sepelimur We are buried in the element of water Anselm Mersio mortis sepulturae formam gerit Immersion bears the form of death and burial Bernard Laudabilius tutius communius c. Baptism is performed more laudably more safely and more commonly by dipping for by dipping the figure of Christ his burial is represented Tho. Aquin. Ipsum Baptizandi verbum mergere significat c. The word Baptism doth signifie dipping under the water and it is evident the Ancient Church used the Ceremony of dipping Calv. Baptismus Graeca vox est c. Baptism is a Greek word and signifies properly immersion into the water and this signification doth properly agree with our Baptism and hath Analogy to the thing signified for by Baptism we are buried together and as it were drowned with Christ being dead to sin
agree you must understand the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing very frequent or resume the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the third verse altering onely the case And then render it For to this end was the Gospel preached to them that are dead that they may be condemned who were according to men in the flesh but that those who were according to God in the spirit may live Or thus that they may be condemned who walked after men in the flesh and they live who walked after God in the spirit ANNOTATIONS On the II. Ep. General Of S. Peter Ch. 1. v. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ubique locus est accusativo si intelligas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a common rule Et hoc ipsum cum omni diligentia introducentes i. e. promoventes jungite invicem cum fide virtutem cum virtute scientiam c. And promoting this very thing to wit that ye may be partakers of the divine nature v. 4. with all diligence join hand in hand with your Faith virtue with your vertue knowledge with your knowledge temperance with your temperance patience with your patience godliness with your godliness brotherly kindness and with your brotherly kindness charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot but think that the Apostle in this place had some reflection on the Ancient customs of the Heathen when they lead their Chorus For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie Chorum ducere or in Choro ducere To lead a Chorus or in a Chorus Now in their Chorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were complicated together Steph. or as in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They danced holding one anothers hands by the palm waiting each on other or Ministring each to other from whence this word seemeth to have obtained these several significations But behold here a goodly Chorus of Graces where Faith leads the Chorus and the rest of the Graces wait all upon her as it were mutually joyned by the hands and sustaining each the other And this sense I suppose may well fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. c. 2. v. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. c. 4. v. 16. V. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod omnis Prophetia Scripturae propria interpretatione non fit Thus the Interlineary and the Old Latin Interpreter That every Prophesie of Scripture is not fulfilled in the proper interpretation or that every Prophecy is not fulfilled in the proper interpretation of the writing or of what is written taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Scriptio or Scriptum as it often is in humane Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavor Though others think it more Grammatical to Translate it thus Quod omnis Prophetia Scripture propriae interpretationis non est That every Prophecy of Scripture is not of its proper interpretation But Translate it which way you will the sense is still the same all one as if he had said That every Prophecy was not accomplished according to the litteral that is the proper meaning of the Scripture For Prophesies have for the most part a typical mystical or analogical sense though some time some Prophesie hath a literal one as that concerning Josiah 1 King c. 13. v. 2. and some time a literal and mystical Isai c. 7. v. 14. and that of the Son of the Prophetess Isai c. 8. v. 3 4. As many of the Fathers do expound it And this sense doth fitly agree with the context v. 19. We have also a more sure word of Prophesie whereunto ye do well that ye take heed as unto a light that shineth in a dark place until the day dawn and the day star arise in your hearts What I beseech you is this light that shineth in a dark place but the Prophesies of Christ in the proper interpretation of the Scripture that is in the letter obscure and wrapped up in darkeness until the day star of the Gospel do manifest and declare the type and mystery in their hearts and therefore he tells them that they ought to know this chiefly and to take heed that they stuck not too much in the naked letter but that they should rather turn their minds to the meaning of the Prophecy to the mystery which was covered in the letter or written word For as it follows v. 21. Prophesie came not of old time by the will of man that is they did not Prophesie in old time of their own head according to their own will but holy men of God spake as they were inspired and acted by the holy spirit in figures riddles types and mysteries that those who saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter of the Scripture or the written word might not see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the solution or interpretation of it unless to whom the day star of the Gospel was risen in their hearts ANNOTATIONS On the I. Ep. General Of S. John Ch. 2. v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To words that are in themselves negative the Atticks add a negation whereof you may see Animad on 1 Tim. c. 4. v. 3. Who is a liar but he that denieth that Jesus is the Christ he is Antichrist who denieth the Father and the Son Whosoever denieth the Son hath not the Father It is unseasonable and needless to add those words which follow in the English and are restored by them and Beza out of the Syriack and Latin copies they being wanting in the Greek To wit He that acknowledgeth the Son hath the Father also Which words are indeed altogether superfluous and serve to no use but rather destroy the sense For those words Who ever denieth the Son hath not the Father are a meer proof of the antecedent proposition That he is Antichrist who denieth the Father and the Son by an answer to a tacit objection As if if any should object I am not Antichrist for I do not Deny the Father and the Son for I acknowledge the Father it should be immediately replied Yea but thou art Antichrist whoever thou art and sayest so and deniest the Son for he who denieth the Son hath not the Father For every one that loveth him that begat loveth him that is begotten of him c. 5. v. 1. And he who honoureth not the Son honoureth not the Father who sent him Joh. c. 5. v. 23. ANNOTATIONS ON The Revelation Ch. 2. v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I will cast her and those that commit fornication with her on the bed into great affliction This trajection is so familiar that I cannot but wonder that any should scruple at it Especially the common version being so insignificant The Alexandrian copy reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I will cast her into prison but because its single I think we are not to acquiesce in it neither is the reading altogether so pleasing that I am much delighted with it C. 13. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If these words be understood of the Lamb which was slain from the foundation of the world as many think then are they to be understood of Christ exhibited in the type of the Lamb which from the beginning of the world was slain by Abel for a Sacrifice whereby he testified his Faith in Christ to come and offer'd himself a Sacrifice for the sins of the world But perhaps we may better say with the Greek Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is an Hyperbaton as if we were to read Whose names are not written from the foundation of the world in the book of life of the Lamb that was slain As were theirs which did not worship the Dragon such as were in the Greek Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All those that were Martyrs for their piety in the Old Testament as also Luke saith in his Gospel c. 10. v. 20. Rejoyce that your names are written in heaven And for confirmation of this Hyperbaton we read c. 17. v. 8. And they that dwell on the earth shall wonder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whose names are not written in the book of life from the foundation of the world Where no mention at all is made of the Lamb that was slain Which is a kind of demonstration that the words are to be understood as they are before rendred according to the Scholiast FINIS
was against us which was contrary to us in Traditions V. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man deceive you with subtile arguments who pleaseth himself in humility and the worshiping of Angels curiously prying into or ventring on those things which he hath not seen That is venturing to determine or judge of things whereof he hath no knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phav 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. c. 12. v. 38. Psal 147. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavor But properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ingredior or pedem pono to put or set ones foot V. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is so frequent as I have often observed Which things truly have a shew of wisdom in superstition and humility and afflicting of the body which is in no esteem for the pampering of the flesh C. 3. v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When ye lived among them that is the children of disobedience V. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is not so fitly Translated in the English in the Present tense in the Indicative mood it s better as it is in the Old Latin Deponite in the Imperative But now also put ye off all these c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ly not one to another as it follows in the next verse C. 4. v 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In sapientia ambulate erga eos qui foris sunt lucrantes tempus Walk in wisdom toward them that are without gaining time As if he should say Offend not the Gentiles by any unseasonable deportment but as far as in religion you may in all things submit unto them gaining as much time as you can to do good in To that end let your speech as it follows be seasoned with salt Vndertake not unseasonable contentions but give to every one the reverence which to him is due so as you injure not your own souls Hear Paul himself speaking to Agrippa I think my self happy because I shall answer for my self before thee this day And truly you may generally observe Paul not doing any thing rashly whereby he might loose the opportunity to draw any to the Faith You meet the same phrase in Daniel c. 2. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certe novi quod tempus lucramini that is diem diffinditis ut consumatur tempus vobis detur effugiendi occasio as Junius I know of a certain that ye would gain time ye spin it out that ye may get an opportunity to escape V. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no need with Grotius to vary the reading by leaving out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to the testimony of all copies when as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum rightly said as it is in the Old Latin Et eam quae est Laodicensium vos legatis And read ye that of Laodicea not that which was written from Laodicea to them but which was written from the Apostle to the Laodiceans which why or how it is lost as is that other to the Corinthians and another to the Ephesians as also other books of Scripture is known to God alone For the phrase is frequent as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Faithful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the night winds are grievous ANNOTATIONS On the I. Ep. To the Thessalonians Ch. 2. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the wrath of God is come upon them in the end They have killed Jesus and their own Prophets and they have persecuted us neither care they for God but are contrary to all forbidding us to preach unto you that ye might be saved but the vengeance of God is come upon them in the end Their measure was full and the Destruction of Jerusalem was at hand ANNOTATIONS On the II. Ep. to The Thessalonians Ch. 2. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is in all copies distinguish't after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth so confound the Grammatical construction that no true interpretation can be given of the words which is easily reconciled by this distinction after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly thus That ye be not soon shaken in mind or be troubled neither by spirit nor by word nor by letter as from us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that the day of Christ is at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a common repetition Let no man deceive you by any means that it is at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless there come a falling away first and that man of sin be revealed the son of perdition T is true Interpreters make a shift to make out the sense but they take no thought of the Syntax For what can be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I must confess is beyond my Fathom V. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam enim mysterium operatur iniquitatis tantum est qui ad praesens obstat vel impedit donec è medio fiat For the mystery of iniquity worketh already only there is one who hindreth that is the working of it till he be taken out of the way Tantum est qui nunc obstat Only there is one who hindreth Quis nisi Romanus status Who but the Roman state Tertullian Non absurdè de Romano imperio creditur dictum T is not unfitly thought to be spoken of the Roman Empire August Hunc locum exponunt de Imperio Romano quo soluto fit venturus Antichristus Erasm and many others ANNOTATIONS On the I. Ep. To Timothy Ch. 1. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being accented with a Circumflex in the middle syllable the Imperative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood for by a familiar Elleipsis the Infinitive is frequently put for the Imperative as you may see Act. c. 1. v. 4. and elsewhere But if it be accented with an Acute in the third from the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as perhaps it ought for the accents are not the Authors then is it the Imperative Aorist of the middle voice which is frequently used in the Old Testament so that either of these two ways the Anantapodosis is taken away neither is any supplement necessary of our own such as is that vide ut denunties or so do in the English The Syntax being plain As I besought or advised thee abide thou a while at Ephesus as thou goest into Macedonia that thou mayst charge some that they teach no other doctrine c. C. 2. v. 6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a wonder to consider how the unhappy pointing of the words and the unseasonable division of the verses hath made Interpreters destroy the sense and meaning of this place and yet make no good
of his discourse c. 9 and 10. But to speak the very truth with reverence to Antiquity that exposition is contrary to the very rules of Logick For Comparata oportet esse secundum majus ejusdem speciei naturae Things compared ought to be according to more or less of the same species and nature So as in a comparison of betterness the one may be said in some measure to be good for that end for which the other is said to be better So Chrysostom although he hit not the meaning in this place so luckily upon those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better Sacrifices then these c. 9. v. 23. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That which is better is better then that which is good therefore the types of those things which are in heaven are good for if the types were evil then would those things whereof they are a type be evil also But to cry for vengeance and to cry for grace are the whole heavens different and contrary natures Neither can the bloud of Christ be said to be better then the proper bloud of Abel which was not at all good no not typically to that intent and purpose to which Christ his bloud was to wit for the redemption of mankind and the expiation of the sins of the whole world That therefore this comparison may agree with it self it is unavoidably necessary that here be meant the Sacrifice of Abel which through Faith he offered unto God which with the Sacrifice of Christ is not to be compared ANNOTATIONS On the General Ep. Of S. James Ch. 3. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nolite multi fieri doctores Do not many of you become teachers That is do not many of you affect the gift of preaching knowing that we who are so shall receive the greater judgment A familiar trajection for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is another trajection likewise for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fraena immittimus in ora equorum We put bits into the mouths of horses as if it were purposely affected for the elegance You have also the like observable trajection c. 2. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have not the Faith of Jesus Christ our Lord of Glory with respect of persons C. 4. v. 5 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the consideration of the construction of these words it seems to me necessarily to follow that the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next following can agree with no other word then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that they must be therefore rendred thus Or do you think the Scripture saith in vain That the spirit which dwelleth in us lusteth to envy But it giveth a greater grace for that it saith God resisteth the proud and giveth grace to the humble The sense and coherence being thus He adviseth them against strife and envying against wars and fightings which he tells them proceed from their lusts for confirmation whereof he produceth a Testimony of Scripture Do you think the Scripture saith in vain the Spirit that dwelleth in us lusteth to envy as if it had said these bitter envyings come from the lusts of the spirit that is within us Surely no. The Scripture saith it not in vain The spirit of man is carried on with passion unto envy and from thence it comes because he cannot enjoy what the lust of his eye desires he endeavours to satisfie his lust by obtaining his desires by force But the Scripture tendereth a more gracious comfort when it saith that God resisteth the proud and giveth grace that is sheweth favour to the humble Intimating thereby that though we be naturally prone to strife and envy yet if we humble our selves before God to which he exhorts us in the following words he will shew favour to us Where this Scripture is in express words I cannot tell but among the Writings of the Prophets which are lost As elsewhere the Apostle Paul citeth words of our Saviours which we no where read that he ever spake It is more blessed to give then to receive Act. c. 20. v. 35. C. 5. v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nolite ingemiscere in alterutrum as the Old Latin Ne lugete invicem Bemoan not one another He bids them in the former verses to be patient and to establish their hearts because the coming of the Lord was at hand And here he again exhorts them not to lose their courage and to bemoan one another least for their impatience they might be blamed For behold the Judge is before the doors the Lord is at hand Take ye therefore the Prophets for examples of suffering affliction and patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is cum gemitu deploro to bewail with lamentation As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I bewail my own Soul Basil in which sense you have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one as if he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitive signifieth super over Bewail or lament not one over another As for the common reading Grudge not one against another methinks it agrees not at all with the scope of the place ANNOTATIONS On the I. Ep. General Of S. Peter Ch. 3. v. 20 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the words are thus commonly pointed and distinguish't it is very hard to give them a commodious sense and a Grammatical construction For which cause Beza would have this place amended out of the Complutense Edition affirming that in other copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is corruptly read for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in that And him for a great part our late Expositors do follow though there be an old copy also in Oxford that readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Learned Dr Hammond is pleased to follow The Syriack to salve the doubt before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to which perhaps lawfully enough But there may be no less question in another phrase of this period for according to the common use of words it is not properly said Octo animas servatas esse per aquam That eight Souls were saved by water as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was constantly understood by the Greeks Though Beza to remedy this difficulty also will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place to signifie In that is in his Country language parmi le'au in or amidst the water And to confirm his Judgment he cites a precedent Rom. c. 4. v. 11. where he would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie in praeputio in uncircumcision whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is three times used by the Apostle in the same and the foregoing verse but truly I see no such urgency in that place to alter the proper signification