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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
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
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
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
〈◊〉 〈◊〉 Spiritús causa est pulmo But the next cause of the voice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritus the breath and from thence it is that Phavorinus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus elatio dictionis Breath is the bringing forth or the conveyance of the speech which differs not from the very voice For without breath the principal organ of the voice its impossible to utter any sound And that this is the Apostles meaning in this place appears by the whole series of his discourse in this present Chapter For it followeth v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quapropter qui loquitur lingua peregrina precetur ita ut interpretur Wherefore let him that speaketh that is that prayeth in an unknown tongue pray so as he may interpret that is that himself or some body else may interpret so that others may understand as it is v. 27. And of this use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you may see Budaeus which also must be necessarily taken in the same sense Joh. c. 10. v. 17. Because I lay down my life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as I may take it up again He laid not his life down to the end he might take it up again but in such a manner so as he might take it up again for as it immediately follows He had power to lay it down and he had power to take it up again And thus it follows still in the same phrase and manner of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si enim precer lingua peregrina spiritus meus precatur mens vero mea est infructuosa For if I pray in an unknown tongue my breath that is my voice prayeth but my meaning is of no benefit to others because they understand not what I say What therefore is to be done v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Precabor spiritu precabor etiam cum intellectu I will pray with my breath or voice and I will pray with understanding also that is so as I may be understood of others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Aristophanes and in the Glossary is sensus meaning as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quis est horum verborum sensus What is the meaning of these words And with this key its easie to open the mysteries of this Chapter which otherwise are hard to be understood V. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sive quis loquatur lingua peregrina duabus vel ad maximum tribus scilicet linguis fiat idque singulatim unus interpretetur quod si non sit Interpres sileto Or if a man speak in an unknown tongue let it be in two or three tongues at the most and let one interpret But if there be no Interpreter let him keep silence in the Church It is very probable that there might be divers in the Church who could speak in many tongues but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for orders sake he permitted them to use but two or three tongues at most and that by turns and not confusedly nor without an Interpreter But whereas most interpret those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the persons seems to me by no means to agree with the sense or Syntax For how one man should speak by another man according to the scope of this place is beyond my comprehension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiat is familiarly understood V. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But if any thing be revealed unto another that sitteth by let the first hold his peace that is before that other speak to whom it is revealed as much as to say Let not him to whom any thing is revealed offer to speak till the other who was first speaking hath made an end For ye may all prophecy one after another that all may learn and all be comforted or exhorted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning of which words is either the spirits of the Prophets are subordinate to the Prophets that is they are so mutually subordinate one to another that they ought not to confound one another or their hearers by unseasonable speaking two or more together but to keep order in the Churches For God as it follows is not the Author of confusion but of peace in all the Churches of the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all things be done in order Or thus The spirits of the Prophets whereby any thing is revealed to them are subject to those Prophets to be guided by them to be supprest and uttered when they please so that to prevent confusion in the Church he to whom any thing is revealed ought for a while to suppress his Spirit of revelation till he who was first speaking hath made an end Nor can I by any means think that out of these words there can be any argument raised for the trial of mens spirits or doctrines a sense so generally imposed C. 15. v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alioquinquid facient qui Baptizantur pro mortuis si omnino mortui non resurgunt Quid etiam Baptizantur pro mortuis Else what shall they do who are Baptized for dead if the dead rise not at all Why are they then Baptized for dead Here is as it were a gemination of the question to make the matter of it the more observed As if he should say What do men do or mean when they are Baptized or why are men dipped under water as if dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buried with Christ in Baptism Rom. c. 6. v. 4. Col. c. 2. v. 12. if by rising out of the water which is a type of the Resurrection after death they be not ascertained that Christ is risen from the dead and that they also if they rise from the death of sin to newness of life shall likewise rise again with Christ after death to glory In vain doth the Church use this sign of Baptism if there be not a Resurrection For Baptism is the lively type of the death and Resurrection of Christ and consequently of all the faithful And so hath it been received always by the Ancients whereof you may see in note 1 Pet. c. 3. v. 23. And this doctrine Zonaras calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vim mysterii Religionis Christianae The very life and virtue of Christian Religion plainly affirming that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loose their labour who are Baptized if they doubt of the Resurrection in that that they demonstrate or set forth by their Baptism that is by their immersion into the water and their emersion out of the same their death and Resurrection but doubt or not believe it in their hearts And who so do what they do they do in vain From whence you may conclude it was the opinion of those times that the act of immersion in the water in which the body is buried for dead or as if it were dead and the emersion again out of the same did lively represent the real death and Resurrection of the body both in Infants
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 〈◊〉 〈◊〉
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
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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