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
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 〈◊〉 〈◊〉
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
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
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
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.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 A brightness shining from the glory of God relucentia or refulgentia quod ex alio resplendet as Erasmus and Vatablus so with Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulgor vel splendor emicans A brightness springing or darting from another body radius gloriae dei as the Syriack Interpreter hath it A beam of the glory of God the very character of his person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light of light as the Greek Scholiast observes upon the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Refulgentia aeternae lucis speculum sine macula virtutis dei Imago bonitatis ejus The refulgence of the eternal light the unspotted mirrour of the power of God and the Image of his goodness as wisdom is stiled Wisd of Sol. c. 7. v. 26. or as it is there immediately before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emanatio gloriae omnipotentis A pure influence flowing from the glory of the Almighty as we read it in the English V. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tanto superior factus Angelis Being made so much superiour then the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minus seu inferius à superiore benedicitur The lesser or the inferiour is blessed of the superiour c. 7. v. 7. So we read in Philemon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bonam uxorem decet non superiorem esse viro sed obedientem A good wife must not be superiour but obedient to her husband V. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who makes his Angels his spirits and his ministers a flame of fire The scope of these words is to shew how much Christ was superiour to the Angels in setting forth the inferiority of their office in that they were but the Spirits and Messengers of God Whereas Christ his Throne was from everlasting for ever and ever God was to him a Father and he to God a Son But as concerning the Angels he saith Qui facit Angelos suos Spiritus Ministros suos flammam ignis Who makes his Angels his Spirits and his Messengers a flame of fire That the words should be thus Translated I gather from this In that the Apostle calls them v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministring Spirits joyntly whom he here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Spirits and his Ministers dividedly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flame of fire I conceive to be Appositive to the foregoing words As if he should say That he made his Angels his Ministers sometimes in the shape of a flame of fire as Exod. c. 3. v. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Angel of the Lord appeared unto him in a flame of fire It being frequent in the Scripture for the Angels to put on divers shapes and forms according to the nature of the imployment which God commands them C. 2. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For unto the Angels hath he not put in subjection the or rather this world to come whereof we now speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come whereof he now speaketh cannot be mean't to be other then the age of the world wherein the dispensation of Salvation v. 3. began by Christ and his Apostles which was not now subject or committed to the Ministration of Angels as was the Law in former time which was ordained by Angels Act. c. 7. v. 53. Gal. 3. v. 19. For before Faith came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We were kept under the Law shut up unto the Faith which was to come in this world whereof he now speaks to be revealed But now the administration thereof is subject to the Kingdom of Christ by the preaching of the Gospel in the latter times with signs and wonders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and divers powers which he calleth c. 6. v. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers of the world or age to come which as I said before can be no other then Saeculum salutis and mundus Evangelii The age of Salvation and the world of the Gospel C. 5. v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et exauditus est à metu suo i. e. servatus à metu suo And was saved from his fear So heard that he was freed from the same So Psal 55. v. 16. Where the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek Interpreters have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will call upon God and the Lord shall save me And so the Arabick and Aethiopick both Translate it Et dominus exaudivit me As also 2 Chron. c. 18. v. 31. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies in Hebrew opitulatus est he hath holpen me the LXX Translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in Wechelus his edition And Jehosaphat cried unto the Lord and the Lord helped him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord heard him so that he saved him So the Roman edition reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Lord saved him The phrase is not unlike in our own Translation Psal 22. v. 21. For thou hast heard me from the horns of the Vnicorn that is thou hast or wilt save me from the horns of the Vnicorn C. 6. v. 1 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quapropter linquentes prima elementa Christi provehamur ad perfectionem non rursum jacientes fundamentum resipiscentiae ab operibus mortuis fidei in Deum c. Therefore leaving the principles of the doctrine of Christ let us be carried on to perfection not laying again the foundation of repentance from dead works and of Faith in God of the doctrine of baptism and laying on of hands and of the Resurrection of the dead and eternal judgment And this will we do or let us do if God permit for it is impossible to renew again unto Repentance those who have been once inlightned and have tasted the heavenly gift and been partakers of the holy Ghost and have tasted the good word of God and the powers of the world to come and shall fall away crucifying to themselves the Son of God afresh as much as in them lyes and putting him to open shame He reprehends them in the former Chapter v. 12 13. For that when for the time they ought to have been teachers they had need that one should teach them again which were the first principles of the Oracles of God that they were become babes again and had need of milk In these words therefore he exhorts them that they should not return again to learn the fundamentals of Religion such as were the doctrines of Repentance of Faith in God and of baptism c. But that they should strive forward to perfection perfection which consisted in perseverance For this he saith he urgeth to no other end v. 11 12. but that they should show their diligence ad pleniorem spei certiorationem to the fuller assurance of their hope unto the end and that they be not slothful but followers of them who through
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
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
sent to the children of Israel preaching peace through Jesus Christ he is Lord of all ye know to wit the word which was through all Judaea beginning from Galilee after the baptism which John preached concerning Jesus of Nazareth how God anointed him with the holy Ghost c. Ye know that is ye have heard of ye cannot be ignorant of a discourse or talk that hath been so common through all Judaea how the holy Ghost descended upon him when he was baptized of John in the River Jordan and how afterward he went about doing good and healing all that were oppressed of the devil C. 13. v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And after that he gave them Judges the space of 450 years until Samuel the Prophet This place saith Scaliger is crux Chronologorum The truth is Interpreters also have not been a little vexed with it Among whom there are not few who maintain this reading and interpretation which our English here have used And this is very plausibly made good by Beroaldus Chron. lib. 3. c. 4. by adding in his computation the years of the Oppressers to the number of those of the Judges which beginning from the time that Cushanrishathaim began to oppress Israel Judg. c. 3. v. 8. do make up the just number of 450 years until Samuel But besides the just exceptions which may be taken to this account as that the time of the Elders who judged Israel immediately after Joshua is not mentioned nor comprized in it who cannot be denied to have been Judges though how long it is not evident in Scripture Eusebius saith Tradition gave them 18 years Africanus allowed them 30 but how long or short so ever it adds to the account of 450 years so that the number cannot be so precise as he would have it And besides that the 20 years of Sampson in which he Judged Israel in the days of the Philistins into whose hands God gave the Israelites the space of 40 years are to be deducted out of those days which must necessarily make the account not to be so exact Beroaldus hath made himself an unanswerable objection And that is this Putting or supposing that the time from the coming out of Aegypt to the building of the Temple may not be questioned to be other then 480 years as it is punctually set down 1 King c. 6. v. 1. which account himself and Beza do both maintain is precisely to be observed if we allow 450 years to the Judges adding 40 to Moses in the wilderness 18 to Joshua and none allow him fewer 40 to Samuel and Saul 30 to David and 4 to Solomon before the beginning of the building of the Temple the whole will be not reckoning the Elders 582 years so as observing his own rule it is impossible that 450 years can be allowed to the times of the Judges T is true he tells you That it is to be noted for the better understanding of the Apostle That some years are repeated twice as the years of the Israelites oppression are said to be comprehended in and referred to that summ of years in which it s said there was peace and that the land had rest from war Whereof the Apostle being not at all solicitous did nominate that summ which all the several summs of Judges and Oppressors made up together But that the Apostle had these considerations the times of the Elders and the 20 years of Sampson making also the account so imperfect and uncertain or that he had none at all is not probable Neither is it credible that against the light of his own and common knowledge he would have mentioned a summ of years which was not reconcileable with the letter of holy Scripture For that had been an egregious scandal to the Jews who were neither ignorant nor inobservant of the computation of the Times This reading and interpretation therefore being subject to so just exceptions I suppose we may without injury inquire into some other and truly I meet with none less liable to exception then that of those who would not have it here meant how long God gave them Judges but when he gave them and for that cause distinguish and refer those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the words going before v. 17. that is to the time when the God of the children of Israel chose their Fathers so as the words ought to be pointed and rendred otherwise then commonly they are in most Translations in English thus And afterwards about 450 years that is by a familiar Metathesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And about 450 years afterwards he gave them Judges c. according to which sense read the Old Latin and the Aethiopick Interpreters Now this time wherein God may properly be said to have chosen their Fathers about 450 years before he gave them Judges is by them computed from the Birth of Isaac in whom God may properly be said to have chosen their Fathers For God who had chosen Abraham out of all the people of the earth out of the children of Abraham at this time chose Isaac in whose Family the Covenant was to rest And to make this computation evident From the Birth of Isaac they say to the Birth of Jacob are 60 years from thence to their going into Aegypt 130 from thence to their coming out 210 from thence to their entrance into the land of Canaan 40 and from thence to the division of the Land the time wherein it had rest about which time its probable they began to settle their Government by Judges 7 years which altogether make up 447. And if it should be reckoned from the year before when God established his Covenant between himself and Abraham and Isaac even before he was born and all his seed after him Gen. c. 17. v. 19. at which time God may be said as properly to have chosen their Fathers if not more then it will be 448 years which comes one year nearer to our number of 450. But our Learned and Judicious Vsher makes it from the Birth of Isaac to the division of the Land which he saith was about 450 years after the election of the Fathers 452 years And others almost if not just 450. From whence we may conjecture that by reason of this uncertainty of computation The Apostle did express the circumstance of the time with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a circiter an about 450 years So as Scaliger saith it was very wisely said of Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That the Apostle spake not according to exact account but with a common exception that is so as it be a number according to ordinary speaking whereby we pronounce any summ totally but not exactly So with Demosthenes and Plautus we see that called a Talent where notwithstanding some dramms are wanting or abounding And this saith he is vulgatissima numerandi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as was mentioned before V. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The English