who used to creep in privily for so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a tense indefinite be lawfully interpreted that they might spy out the liberty they took upon them in Christ Jesus And that for maintenance of the truth of his Gospel which he had preached among the Gentiles that the Mosaical Law was abrogated least he might seem to preach or to have preached and laboured in vain and for no other cause was Titus not compelled to be circumcised And therefore doth Estius rightly conclude in the voice of Paul Quod si Apostoli c. If the Apostles to whom I communicated my Gospel which I preach among the Gentiles had thought the Mosaical Law whereof Circumcision is a principal part had been necessary for the Christians they would certainly have caused Titus whom I brought with me to be circumcised atqui id factum non est but that was not done c. Whereby he clearly intimates his opinion that the reason why Titus was not compelled to be circumcised was that the truth of Pauls Gospel might remain And as this reason suites best with the coherence of the Text so doth it likewise best agree That the Apostle did communicate his Gospel to those who were reputed pillars in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privately apart from the rest of purpose because the false brethren who used to creep in privily into their assemblies might not be present to spy their debates and actions and consequently it is to be presumed they were not present for whose sake the meeting was purposely appointed private And then how can it properly be with reason said that Titus was not compelled to be circumcised for their sakes who were not at all present their company being purposely declined And if this be so then must we without farther dispute conclude that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the persons to whom v. 5. the Apostle thought not fit to give place no not for an hour must be those of reputation the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. that is to the chief Apostles Peter James and John Between whom and Paul we may gather from the discourse of the place there was no small contention probably about the circumcision of Titus Paul producing that to the Galatians in the first place as it were by way of triumph to let them know he had the better of it I communicated my Gospel to them which I preach among the Gentiles But they were so far from having any thing to find fault with in my preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theophylact hath it that neither was Titus who was with me being a Gentile compelled to be circumcised And surely there was some heat between Paul and them concerning the observation of Moses Law and its possible they might be too much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servants to the time they might possibly connive at some things least the faithful among the Jews who being Zelots of the Law Act. c. 21. v. 20. thought they were bound to hold it fast might chance to be offended and so fly back from the Christian Faith For which their prudence Paul as the Greek Scholiast hath observed in his praise hath not stuck to call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons of reputation or of great esteem worthy of reprehension and dissemblers who walked not aright so that he may establish the Gospel of Christ Now to these chief Apostles who were reputed Pillars it was that Paul thought not fit to yield as he after saith that he resisted Peter to the face v. 11. Neither ought we to think so meanly of our Apostle as if he would on any terms have yielded to the false brethren though possibly he might have done it to the chief Apostles whom he knew to be at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of equal honour and Ministers of the same Spirit and Gospel with him In summ Transpose but for your present understanding those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I conceive the sense runs most perfectly clear And I went up by revelation and communicated to them the Gospel which I preach among the Gentiles least by any means I should run or had run in vain Yea neither was Titus who was with me being a Gentile compelled to be circumcised but privately to them of reputation and that because of false brethren unawares brought in who came in privily to spy out our liberty which we have in Christ Jesus that they might bring us into bondage To whom we gave place by subjection no not for an hour that the truth of the or my Gospel might continue with you To whom relating to them of reputation and not to the proximum antecedens which is not at all times necessary If any demand what means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or according to revelation For my part I think there 's no necessity to run to any vision by day or night but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth here signifie some Revelation or Manifestation which had been made unto him either by fame or word or Letter that there was a rumour at Jerusalem that he taught a doctrine differing from the Apostles of which James gave him notice in express words Act. c. 21. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They have heard of thee that thou teachest all the Jews which are among the Gentiles to forsake Moses saying that they ought not to Circumcise their children neither to walk after the customs of their Fathers For which rumours sake perhaps it is said Act. c. 20. v. 22. Behold I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obstrictus animo resolved in my mind to go to Jerusalem what ever becometh of me to testifie as follows the grace of God but whether that journey and this were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at one and the same time I cannot determine but t is certain he went for one and the same cause to testifie and vindicate his Gospel which he had preached among the Gentiles In the last place come to be considered the words that follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the explication of which words there is no need of any figure or other supplement then is common in the Testament Understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like whereto you have Joh. c. 16. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dixerunt discipuli as the vulgar Latin Then said some of the disciples And Act. c. 21. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then came with us some of the disciples The same construction Beza and Grotius both allow Matth. c. 27. v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filii Israel The phrase it self is frequent as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Platonicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Plebeians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that are of the Faith Gal. c. 3. v. 7. And 〈◊〉 〈◊〉
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
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