〈◊〉 〈◊〉 〈◊〉 Certain of the sect of the Pharisees c. So as you may very lawfully Translate Qui vero videbantur esse aliquid qualescunque tandem illi fuerint nihil meâ interest But what ever they were who seemed to be something it is no matter to me God accepteth no mans person Or it may be Translated thus with regularity and sense enough distinguishing only after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihil vero ab iis qui videbantur esse aliquid qualescunque illi fuerint meâ interest But nothing from those who seemed to be something what ever they were concerneth me at all That is nothing that they either said or did concerns me for as it follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that seemed to be something added nothing to me V. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I through the Law am dead to the Law that is by the knowledge of the Law do know that by the Law there is no life and therefore to the Law acknowledge my self dead that I may live unto God C. 3. v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The best Expositor of these words without comparison is the Aethiopick Interpreter Deus tamen unus est duorum But God is one of the two Wherefore then is the Law that was ordained by the Angels by the hand of a Mediatour But a Mediatour is not a Mediatour of one party alone it being necessary that there be two parties between whom there is a Mediatour Now one of these two parties between whom there was a Mediatour to convey the Law is God Neither can there be any other intelligible sense rendred of the words What is the unity or simplicity of the essence of God to the scope of the place or the Apostles purpose But if he say that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the two between whom Moses was a Mediatour the sense is obvious do not the promises of that very God which he gave to Abraham fight with the Law he gave by the hand of Moses God forbid c. How Moses was this Mediatour between God and the children of Israel you may find punctually recorded Levit. c. 26. v. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Haec sunt lex quam dedit Dominus inter se filios Israel in monte Sina per manum Mosis These are the Law which the Lord gave between him and the children of Israel in mount Sina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand of Moses the very phrase used in this place ANNOTATIONS On the Ep. To the Ephesians Ch. 1. v. 7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum divitias gratiae ipsius quam abundare fecit in nobis According to the riches of his grace which he hath made to abound in us in all wisdom and prudence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood here in the Hebrews Hiphil as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 2 Cor. c. 9. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a common phrase with the Greeks who according to the Atticks do put the Relative in the same case with the Antecedent as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coram Deo cui credidit Before God whom he believed Rom. c. 4. v. 17. C. 2. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of what word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you should be governed I conceive there hath been a long mistake by reason of the incommodious distinction of the Chapters Most Interpreters after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vos you add of their own the verb vivificavit hath he quickned to supply the sense One affirms that this Accusative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you is governed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath he quickned v. 5. by a chain of figures For he saith there is in this place an Hyperbaton and a Synchysis an Apocope or cutting short of the Period which is a kind of an Anantopodoton the cause of which anomaly or irregularity is the interjection of some long sentence But to what end serves all this pomp of figures What need is there of them in a matter which if duly observed is not at all obscure For look but back to the Nineteenth verse of the foregoing Chapter and you shall find sense coherence and construction extreamly plain and safe without supplement or figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And what is the exceeding greatness of his power toward us who believe and toward you who were dead in trespasses and sins The intervenient words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. According to the working of his mighty power c. to the end of that Chapter being all properly included in a Parenthesis To this I cannot imagin any thing to be objected but the length of the Parenthesis it being of it self not only plain but extreamly fit and proper not to say necessary But I beseech you is not the Parenthesis altogether as long if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you be governed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath he quickned v. 5. and the construction much more harsh see also Rom. c. 1. v. 1. c. unto the 7 and c. 2. where v. 13 14 15 are all included in one Parenthesis not much shorter then this Besides many other places in which you may find Parentheses well near as long but much more perplext and intricate Nay no less then a whole Chapter hath been allowed to a Parenthesis by no mean Judgement In the mean while you may observe what obscurity this importune division of the Chapters causeth to the Text. And where it bringeth not obscurity it is yet an unhansom fraction dividing matter that is coherent As you may see in Colos c. 4. v. 1. which in all reason should have been joyned to the foregoing Chapter Coherent cum superioribus neque scindenda fuere Grot. C. 3. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That now may be known to principalities and powers the manifold wisdom of God in heavenly things throughout the Church Things that pertain to the leading of an eternal life in heaven Joh. c. 3. v. 12. Eph. c. 1. v. 3. They are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavenly things though done on earth as Chrysostom observes in another place Whereas some interpret the Principalities and Powers to be the Angels methinks is far from the scope of the place For to what intent or advantage were it if perhaps by the preaching of the Gospel many mysteries of Christianity might be made known unto the Angels which to them were hid before This grace v. 8. was given to Paul to make known these things But Paul had no Commission to preach unto the Angels neither did he but to the Princes of the Gentiles Others object that the Gospel was not known to the Princes of the Gentiles or to earthly Powers till the days of Constantine and that therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now Principalities and Powers must be meant the Angels But if it were not known surely it might have been I
Figs. Surely neither time nor place was wanting to the Jews Neither can I find in any Author Sacred or Prophane that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever signified a fruitful year as some would have it so as it might be lawfully Translated Non fuit tempus ferax Ficuum It was not a fruitful time of Figs or according to our English phrase It was not a Fig year And yet suppose this to be granted it had not been less hard to have cursed the Tree when it was not a seasonable year than if it had not yet been the time of Figs. C. 12. v. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza saith there is a Solaecism in these words and that to make construction between these and the former words it ought to have been in the Genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But surely there is no such cause or necessity For it is an ordinary Elleipsis frequent almost in every Page to understand the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beware of the Scribes which love to go in long clothing who devour widows houses and for a pretence make long prayers You may find the like Luke c. 6. v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where you must likewise understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of them he chose Twelve And Act. c. 24. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood For we have found this man You shall have it likewise in the Hebrew Psal 4. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multi dicunt many say multi dicentes Pagnin C. 14. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And having shook the cruise together she poured it on his head The common version is by no means proper And having broke the box c. For if she had broke the vessel whatever it was how could she have poured it on his head but most if not all of it had been spilt Neither is it said in Matth. that she brake it Concussit therefore or conquassavit She took or jogged it together either that the oyle or oyntment might give the more pleasing and fragrant smell or that she might be the surer to pour out all and let nothing stick to the bottom For in the old Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is concutio and in Phavor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conquassat that is shakes together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A vessel which hath no ears or handle whereby to take hold of it Such as are at this day our Jars of Oyle from a privative and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To take hold of or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vas olearium or Ampulla unguentaria such as we commonly call a cruise ANNOTATIONS ON S. Luke Ch. 1. v. 54 55. THESE two verses as they are Translated in the English may pass for good construction but then to express the proper meaning of the place these words as he spake to our Fathers must be included in a Parenthesis alone the words following to Abraham and his seed for ever relating necessarily to by remembring his mercy Thus He hath holpen his servant Israel by remembring his mercy as he spake to our Fathers to Abraham and to his seed for ever That is by remembring his mercy to Abraham and to his seed for ever as he spake to our Fathers And not as he spake to our Fathers to Abraham and to his seed for ever As if to Abraham were oppositive to Fathers as the Parenthesis implies in the Greek Edition and the Translation in the Latin Which though it seem a very nicety yet is it such a Solaecism in all Translations especially in the Latin that I cannot but wonder at the inadvertency of former times I may say stupidity that could possibly couple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Accusative and the Ablative together as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were oppositive to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having little to salve the irregularity of the construction but by saying that Luke varied his form of speech that is in plain terms he writ incongruously when in truth he is acknowledged by all Expositors too knowing in the Greek to commit such a Solaecism Infallibly therefore the words must be pointed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et sublevavit filium suum Israel reminiscendo misericordiam ut locutus est ad patres nostros Abrahamo semini ejus in aeternum The very words for more abundant confirmation are almost verbatim taken out of the last chapter of Micah the last verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dabis veritatem Jacob misericordiam Abraham quae jurasti patribus nostris à diebus antiquis Thou wilt perform the truth to Jacob and the mercy to Abraham which thou hast sworn unto our Fathers from the days of old The very thing is now fulfilled by remembring his mercy to Abraham and to his seed for ever which was before foretold to wit the calling of the Gentiles Psal 98. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Recordatus est misericordiae suae Jacobo c. He hath remembred his mercy to Jacob and his truth toward the house of Israel all the ends of the earth have seen the Salvation of our God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Micah no question was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fault of the Transcriber for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which agreeth with the Hebrew and the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jurasti in the second person which immediately follows C. 2. v. 34 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold this child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against yea a sword shall pierce through thy soul that the thoughts of many hearts may be revealed And to this reading are conformable all Interpreters But there is no perfect agreement among them in the meaning of the Parenthesis Some interpret it of a Sword of sorrow that should pierce the Mothers heart when she saw the bitter passion of her Son others of a Sword of diffidence that strook her through the heart that is she was overwhelmed with a distrust that her Son should be the Son of God when she saw him die until she was by his Resurrection afterward restored and confirmed in her faith Others of a Sword of calumny and reproach which the unbelieving Jews did cast upon her Son that did pierce her soul And for the propriety of the Metaphor they have each Interpreter his precedent to his peculiar sense But take which of the senses you please they are not easily without some straining applicable to the scope of the place and therefore the words seem to be abruptly interposed being as it were severed with a Parenthesis from the context And this hath made me with submission to conceive there may be another reading and interpretation which
saith learned Grotius that this should not be thought any natural kind of healing by the water And I conceive this alone to be argument enough That none was healed but he who first stepped in after the troubling of the waters One only was healed by one only moving of the waters If the cure had been by a natural cause why were not more healed then one at the same time But certainly there was something supernatural in this matter the reason whereof it is not necessary for us to know It is enough for us that we are assured of the truth by Evangelical Authority Ch. 7. v. 22. Moses therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Certainly these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to have been severed by a distinction to the former Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Unum opus feci omnes miramini propter illud Moses dedit vobis circumcifionem c. I have done one work and ye all wonder because of it Moses gave you Circumcision c. And so is the sense perfect without any Solaecism neither is there any need of any disquisition concerning the unusualness of the phrase or inconsequence of the words The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being familiarly used in our sense with a Praeposition as Mar. c. 6. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et mirabatur propter incredulitatem eorum He marvelled because of their unbelief And so elsewhere C. 8. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This woman was taken in Adultery in the very act The Syriack reads aperte But in my opinion it should be rather written with an Apostrophe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Translated thus Haec mulier deprehensa est in sui ipfius conspectu Adulterans This woman was taken committing Adultery in her own very sight So openly that she cannot with any face deny it The word cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Praeterperfect tense of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui à seipso redarguitur conspectus est He who is convinced and seen of himself C. 11. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quia lux non est in eo that is in mundo Because there is no light in it that is in the world Not in him as is commonly rendred which agreeth not with common sense But thus it is perfect sense and construction both If any man walketh in the day he stumbleth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he seeth the light of the world but if a man walketh in the night he stumbleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there is no light in it that is relating to the foregoing word in the world He doth closely reprehend his disciples by a Parable who stumbled at the mention of his going up to Jerusalem telling them they ought not to stumble as long as he who was the light of the world was in the world c. 9. v. 5. but when he should be taken out of the world it would be no marvel if they stumbled and therefore he exhorts them c. 12. v. 35. To walk while they have light least darkness should come upon them for yet a little while the light was with them and he that walketh in darkness knoweth not whither he goeth Or thus The disciples stumbled or were offended when he said let us go up to Jerusalem The reason was they walked in the night of infidelity and ignorance for they would not or did not understand that our Lord should suffer As it is likewise said Luk. c. 18. v. 34. When Jesus said unto them behold we go up to Jerusalem and all things shall be perfected which are written by the Prophets of the Son of man c. They understood none of these things and this saying was hid from them neither knew they the things which were spoken They dreamed so of a temporal Kingdom that they could by no means understand that our Lord should suffer whom they expected to be a King to restore the Kingdom of Israel V. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He groaned in his spirit which troubled him The conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently so to be interpreted in the New Testament as you may see Animad 15.6.20.18 Apocal. 1.6 According to the Hebrew Idiotum as Beza saith which while Interpreters do not observe they often trouble the Syntax and the sense as in this very place for certainly it is not good sense to say He groaned in the spirit and troubled himself But to say his spirit troubled him is all one with that 13.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was troubled in his spirit V. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he hath been dead Four days Rasis the Arabick Physician hath left it written as I have it from Quistorpius That it was ordained by a law that no Apoplecticks who foamed about the mouth should be buried till after 72 hours and considering the reason he declares it to be an excellent law because all the humours had perfected and finished their motions in Three days that is in 72 hours which term of the motion of the humours being once finished there is no more of life to be expected And from hence he infers that Jesus Christ did not raise up Lazarus again to life till he had been Four days dead that there might be no place of objection left to the speculation of any Naturalist who if he had been raised within the 72 hours would have denied it to be a Miracle C. 13. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is washed needeth not to have even his feet wash't but is clean every whit For what need can there be pretended to wash his feet who hath been before washed all over from head to foot yet to follow his discourse which notwithstanding was besides his purpose which he intended in the washing of his disciples feet he farther telleth them But ye are not all clean for he knew who it was that should betray him His principle meaning was to teach them Humility by his example as is evident by the Context C. 15. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si quis in me non maneat projicitur foras ut palmes qui exaruit If a man abide not in me he is cast forth as a branch which is withered And thus it is intire and perfect sense neither is the construction or Translation at all new or unusual though the want of the thought thereof hath puzled most Interpreters in the rendring of this place Our very Evangelist hath the same manner of speech c. 20. v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod vidisset dominum qui ea sibi dixisset That she had seen the Lord who had spoken these things unto her And Luk. c. 15. v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abiit igitur adhaesit uni ex civibus regionis illius qui misit eum in agrum And he
iis qui peccaverunt quem in iis qui non peccaverunt per illud peccatum Adami eo quod unusquisque in similitudine Adami creatus est quia Adamus typus fuit illius qui erat venturus Nevertheless death reigned therefore from Adam to Moses as well in those that sinned as also in those that sinned not by that sin of Adam because that every one is born in the likeness of Adam and because Adam was the type of him that was to come From which words I could make no other construction but that he plainly means that death did reign over all by the sin of Adam for these two causes because every one was born in the likeness of Adam and because Adam was the type of him who was to come Both which reasons seem to me one and the same the one being a reddition or explication only of the other it being all one to say that Adam was a type of his Posterity and that Adam's Posterity was born in his likeness But to say that death reigned over all by the sin of Adam because Adam was the type of Christ is surely an inconsequent argument Whereas to affirm that death reigned over all by the sin of Adam because Adam was a type that represented all his Posterity methinks answers fitly to the place and is very easie for the lowest capacity at first sight to apprehend C. 6. v. 4. Christ is said to be raised from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the glory of the Father as it is commonly rendred Beza would have it In gloriam Patris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the glory of the Father The Translation either way is harsh Why may it not be much better rendred by a familiar trajection Per Patrem gloriae By the Father of glory which is significant and apt as he is elsewhere called Dominus gloriae and Deus gloriae The Lord of glory and the God of glory And so is he expresly called Eph. c. 1. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater gloriae The Father of glory C 7. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched man that I am who shall deliver me from the body of this death Or as it is in our margin from this body of death And why not O wretched man that I am who shall deliver me from the death of this body that is thus captivated under the Law of sin which is in its members v. 23. And so the sense without any Metaphor is plain and sutable to the scope of the place There being nothing more familiar then such trajections Examples whereof you may see Heb. c. 7. v. 4. Jam. c. 2. v. 1. c. 3. v. 3. 1 Pet. c. 3. v. 21. 2 Pet. c. 1. v. 19. You have one in the margin of this very place V. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words are to be supplied out of the former whereto they are a perfect answer The Apostles trembling question was Who shall deliver me from the death of this body that is such a slave to sin to which he forthwith answers I thank God he will deliver me through Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being to be understood as a reddition to the question C. 8. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I cannot see how there can be construction here but by a Metathesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Eo enim quod impotentia legis debilis erat propter carnem Deus filium suum mittens c. For in that the weakness of the Law was impotent because of the flesh God sending his own Son c. C. 9. v. 10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To reconcile the sense and construction of these words wherein there hath been so much labour you must understand the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an Hebraism or Graecism frequent in every Page almost in Holy Writ Whereof see note on Mar. c. 12. v. 40. Promissionis enim verbum hoc est secundum tempus hoc veniam erit Sarae filius non solum vero sed Rebecca ex altero erat gravida ex Isaac patre nostro nondum enim natis c. Dictum est ei major serviet minori For this is the word of promise At this time I will come and Sara shall have a son and not only so but Rebecca also by another was with child by our Father Isaac For the children being not yet born c. It was said unto her The elder shall serve the younger As much as to say that Rebecca was with child also by another word of promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relating to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive to be a more proper phrase then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if a man be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb c. 5. v. 20. then is it rightly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebecca retinuit semen patris nostri Isaac that is concepit she was with child by her Father Isaac So that there was not such necessity for the learned Beza to pronounce so positively Est itaque depravatus hic locus a quopiam Graecae linguae prorsus ignaro This place is depraved by some person ignorant of the Greek tongue When as so easie and frequent a remedy is at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to this time are the words of the LXX whom Paul it seems did follow and they questionless read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this time for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time of life accoding as it is Gen. c. 18. v. 10. and 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum or circa tempus vitae At or about the time of life I will return unto thee And I suspect it is not rightly read in the Hebrew it self Gen. c. 17. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this time which should have been rather written conformably with the other places relating to this story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the time of life As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our sense it is abundantly familiar The LXX use it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altero another Gen. c. 43. v. 13. Psal 108. v. 14. You shall find it likewise in the same sence 1 Cor. c. 4. v. 6. and in Dioscor and Greg. Nazian take but the pains to look in Steph. Thes V. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Here is no necessity for Anantopodosis the coherence of the place is plain and ready distinguish but the words aright Nay but O man who art thou that repliest against God if God being willing to shew his wrath and to make his power known hath endured with much long suffering the vessels of wrath fitted for destruction The intervenient words Shall the thing
Christ being a servant to an unbeliever Care not for it it is no matter continue thou still so and be content That the name of God and his doctrine be not blasphemed 1 Tim. c. 6. v. 1. Nevertheless if thou canst be made free and redeemed with a summ of mony choose that rather and become no more again a servant to any man that is an unbeliever He doth not advise him for ever to decline all manner of service from being a servant to all manner of persons But in case he may have a believer to his Master surely it was not the Apostles meaning to forbid such service Who in the place aforementioned of Timothy adviseth that the servants who had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing Masters should by no means despise them because they were brethren but to serve them so much the rather because they were believers For service surely is not only necessary but in some cases commendable V. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words some would have to refer to the Desolation spoken of by Luke 21.23 But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great distress whereof our Saviour did there foretel was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this land and in this people that is in the land of Judea and among the people of the Jews where then our Saviour spake So that it is not probable that Paul should write to the Corinthians to abstain from Marriage for that distress or tribulation which was so far distant from their borders neither did personally concern them Others I confess with more reason understand it of the Persecutions which were then at hand But if you compare the context there seems more reason to say it was for the imminent pressure of the incommodities which for the most part accompany Wedlock and are after mentioned by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the difficulties and troubles of Marriage Theophylact V. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I say this because that which is remaining is but a short time that both they that have wives be as though they had none and they that weep as those that do not weep and they that rejoyce as those that rejoyce not c. For the form of this world passeth away After 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is probably to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remainder of their lives As if he should have said Because the time of life is so short upon earth and the world passeth so suddenly away neither have we here an abiding City Heb. 13.14 I tell you this that ye be not too sollicitous as he forthwith admonisheth them not to be either for the miseries or pleasures of the world as in some mens sense virginity and marriage joy and weeping are accounted but to be of an even temper in both estates V. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc vero dico ad utilitatem vestram non ut vinculum vobis imponam sed ad id quod honestum est decorum domino sine violentâ abstractione But this I say for your own profit not that I should put an obligation or bond upon you but for that which is comely and well befitting the Lord without any forcible withdrawing or wresting of you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Suidas is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vi aliquid abripere To wrest a thing away by force So as the sense is this I tell you this for your own good for that which is becoming you and well befitting the Lord not that I go about under the pretence of my Authority to impose a bond of necessity upon you to do the thing I commend unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not that I should compel you to continue in virginity whether ye will or no. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he calls necessity a bond as the Greek Scholiast hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But without any compulsion or forcible wresting of you to my opinion For for what I now say I have no commandment from the Lord c. v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the French tongue is bienseant well befitting quod bene assidet word for word How the common Translations either that of the vulgar Latin Sed ad id quod honestum est quod facultatem praebeat sine impedimento dominum obsecrandi or that of Beza Sed ut decenter aptè adhaerescatis domino absque ullâ distractione or that of the Interlineary Sed ad decens bene adhaerens domino indistracte or that of our English But for that which is comely and that you may attend upon the Lord without distraction may or possibly can be reconciled in any lawfull construction to any of the senses imposed by them I do by no means perceive or understand C. 11. v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the woman is the glory of her husband The meaning whereof is certainly extreamly difficult Why not rather the Image of her husband A man indeed ought not to cover his head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quoniam sit figura Imago Dei Because he is the figure and Image of God but the woman is the Image of man She is properly termed the Image of man because she was taken out of him as properly as Seth may be termed the Image of Adam who begot him in his likeness Gen. c. 5. v. 3. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with the Hebrew signifies the Image Figure or Similitude which is drawn from another thing the LXX Translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb c. 12. v. 8. and Psal 17. v. 15. and so Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effigies Imago V. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was never yet satisfied with any Interpretation or Exposition upon this place and therefore must crave leave to venture on a new one resolving not to swerve from rules of Grammar the use of words or the scope of the place Thus Propter hoc debet mulier potestatem habere in capite per Angelos For this cause ought the woman to account the power to be in her head by the Angels So doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifie with the Greeks and habere with the Latins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in capite in her head is in viro in her husband as he is called v. 3. And Ephes c. 5. v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly enough Translated per by as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per Deos servatus sum five à Diis I was saved by the Gods Demost Or be it Translated propter Angelos because of the Angels the sense will be the same For the confirmation of this sense and Interpretation I shall borrow two arguments the one from the words immediately preceding the other from those which immediately follow The force of the argument from the words preceding is this For the man is not of the woman but the woman of the man
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
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