Annotations upon all the New Testament philologicall and theologicall wherein the emphasis and elegancie of the Greeke is observed, some imperfections in our translation are discovered, divers Jewish rites and customes tending to illustrate the text are mentioned, many antilogies and seeming contradictions reconciled, severall darke and obscure places opened, sundry passages vindicated from the false glosses of papists and hereticks / by Edward Leigh ...

CHAP. XI.

THis Chapter is called the little Book of Martyrs, containing the Acts and Monu∣ments of the Church of God in the daies of old.

Vers. 1. Now faith is the substance of things hoped for, the evidence of things not seen] The substance] The meaning is,* 1.1 that though there are many things promised by God, which men doe not presently enjoy, but onely hope for, because as yet they are not: yet faith doth after a sort give a subsistence or being unto them. Perkins.

* 1.2The evidence] Or convincing demonstration. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies the demonstration that convinceth the soule throughly of the certainty and truth of such things as by reason and naturall parts are not seen. That is, by believing a man doth make a thing as it were visible, being otherwise invisible and absent. Mr. Burrh. Perkins.

Vers. 4. By faith Abel offered unto God a more excellent Sacrifice then Cain] 1. Quia hostia copiosior,* 1.3 because he offered a double Sacrifice, himself and his Lamb; but Cain onely offered his Corn. 2. Quia excellentior, it was better chosen, because of the fattest and best of the flock; Cain carelesly took that came first to his hand of the fruit, and no more. 3. Quia ex fide, by faith he offered it. B. Andrews.

God testifying of his gifts] Gen. 4.4. it is said that God had a respect unto him and to his offerings; meaning by some visible approbation, whether fire from* 1.4Heaven or something else;* 1.5 for Cain discerned it, and the Apostle here doth so interpret it. This visible and outward testimony which God gave signified the inward testimony of the Spirit testifying to our spirits that we and all we doe is acceptable unto God in Christ, Rom 8.16.

Some of the Rabbines relate (as Paulus Fagius observes in his Annotations on the Chaldee Paraphrase) that a face of a Lyon was seen in the Heavenly fire infla∣ming the Sacrifices; which (if it be true) did probably shadow out the Lyon of the Tribe of Iudah, Revel. 5.5. of whom all the Sacrifices of the Old Testament were Types.

Vers. 5. For before his translation he had this testimony, that he pleased God] Dicente Scriptura;* 1.6 Haymo saith this testimony was the testimony of Scripture, Gen. 5.24. but the testimony of Moses was after his translation, therefore it was the testimony of his conscience which bare witnesse within that he pleased God. Mr. Fenner.

He pleased God] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the word, which signifieth he gave God content, or kept Gods favour and good will.

Vers. 6. Without faith it is impossible to please God] I must doe all duties out of a principle of faith; and not of reason onely, or an inlightened conscience. Three rules to know this, 1. Such a one hath an eye alwayes to the promise, as well as to the precept; he lookes to the Law as his rule, and to the Gospell for his power. 2. He lookes not unto the duty, but on Christ for acceptation. Exod. 28.38. Rev. 83. 3. He is not discouraged for want of a present income in duty 2 Cor. 5.7.

For he that commeth to God,* 1.7 must beleeve that he is] To come unto Christ is to be∣leeve in him, Iohn 6.35.37.44. And if that be the meaning of the Holy Ghost in this place, then to come unto God, is to beleeve in him by speciall faith; otherwise the Apostle should enunciate idem per idem. And then the meaning is this, he that would beleeve that God is his God; and that he will be gratiou•• unto him, must first beleeve that God is, and that he is a rewarder of them that seek him, or the word come in this place may be expounded by seeking. He that will come unto God, that is, he that will seek God, must beleeve that God is, and that he is a rewarder of them that seek him.

Vers. 7. Of things not seen as yet] That is, Gods mercy in his deliverance, and the destruction of the old world.

Vers, 10. For he looked for a City which hath foundations] That is,* 1.8 a City which was built upon the immutable stability of Gods oath, and promise of heaven, a pe∣riphrasis. Whose builder. The Greek is Artificer, God hath manifested great art in making the third heaven; he bestowed skill and wisdome on it.

Vers. 11. Because she judged him faithfull who had promised] That is, she knew that whatsoever God had promised, he would faithfully performe.

Vers. 13. Confessed that they were strangers and pilgrims on the earth] Strangers are a people absent from their own Country;* 1.9 Pilgrims are strangers that have not any abiding where they are; Paul hath reference to the place, Gen. 23.4. See 47. Gen. 9.

On the earth] Theophylact, and Oecumenius following Chrysostome say that not onely Canaan, or Palestina is understood, but the whole earth.

Vers. 17. Offered up Isaac] Either because he presented him unto God upon the Altar, which was an offering of him up,* 1.10 or rather because he had fully purposed to have perfected the offering by his sonnes death, had not God himselfe interposed from heaven to restraine him.

Vers. 19. Accounting] Or reasoning, Ratiocinatus, Beza. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, ra∣tione apud se subducta, cùm secum perpendisset, considerasset, ratiocinatus esset, suaque ratio∣ne conclusisset. Estius. The argument that prevailed with him, was that which fol∣lowes.

From whence also he received him in a figure] That is say Erasmus, and others,* 1.11 in the type of the resurrection, viz. Of Christ, whose humane nature like a Ram, was tru∣ly slaine; and after raised again by the power of the Deity, and freed from death as Isaac.

Pareus interprets it thus, non secut atque si Deus eum ex mortuis suscitasset, as if God had raised him up from the dead. The neerenesse of death wherein Isaac was, was a similitude of death.

Vers. 21. And worshipped leaning upon the top of his staffe] Lifting up his body to do reverence unto God, thereby testifying his humility, faith, and hope.* 1.12

Vers. 25. Then to enjoy the pleasures of sin for a season] Greek, then to have the momentany fruition of sin; so Chrysostom, Theophylact, and Oecumenius read it. Honours, pleasures, delights are called the pleasures of sinne, not because they are so in them∣selves, but because they are occasions and instruments of sin; and are seldome had, or held without some sin or other.* 1.13

Vers. 26. For he had respect unto] The Greek word signifies, to look up in admiration curiously; which is translated in Latine suspicere.

The recompence of the reward] That is, to the blessing promised to Abraham.

Vers. 35. Others were tortured] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sympanizatì sunt. Their bodies were rack∣ed out as a Drum.* 1.14 What they suffered hath exercised all our Grammarians, Philolo∣gers,* 1.15 and Antiquaries that have enquired into the racks, and tortures of those times; we translate it roundly, they were tortured. Saint Pauls word implies a torture of that kind, that their bodies were extended, and rack't as upon a Drum, and then beaten with staves; what the torture intended in that word was, we know not. The Lxx use this word 1 Sam. 29.13. See my Greeke Gritica.

* 1.16Not accepting deliverance] From death, viz. On persecutors termes, and conditi∣ons, cum nollent recipere conditionem oblatae redemptionis. Estius. See more there.

That they might obtaine a better resurrection] It is usuall in Scripture, sometimes to put a comparative for a positive, or superlative, that is, a good, or the best resurrecti∣on, if we take it comparatively it is meant of a better resurrection then the perse∣cutors offered them;* 1.17 they were at their enemies disposall, and as dead men; but if they would have turned from the faith, they should have beene restored to life; there∣fore it is elegantly called a resurrection,* 1.18 because they were as dead men being in their power; yet they hoped to obtaine a better resurrection, viz. From an inflicted death, to eternall life.

* 1.19Vers. 37. Were tempted] Beza saith it is much this should come in after the recitall of most sharp Capitall punishments, and which he mentions also after; and the Sy∣riack interpreter hath it not. Beza therefore would rather have it read were burned. But the word tempted, may well be retained; when they saw they could do no good with violence, they made them great promises, and tried whether they could prevaile that way, as appeares in the Martyrologie.

* 1.20Vers. 38. Of whom the world was not worthy] They have that excellency, as the world is not worthy to enjoy them, they are not worthy of their presence, that they should so much as live amongst them; they are rather fit to be set as Stars in heaven, and be before the Lord in his glory.

* 1.21Vers. 39. They received not the promises] viz. In their reall exhibition.

Vers. 40. That they without us should not be made perfect] Not that they were not taken to heaven, but before Christ they had not that perfect State in heaven, which now we and they are presently possessed of. For they expected in heaven their Re∣deemer,* 1.22 even as soules now expect the resurrection of the body.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is that which gives a sub∣stantiall being to the things of eternall life. Burrh.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro∣priè quidem con∣victionem sig∣nificat, sed quia solida demum est ea convictio quae fit per demonstrationem, hinc est quod etiam demonstrationem significat. Capellus in loc. vide Grotium.
• * 1.3

  Incipit aposto∣lus ab Abel, Adamo praeter∣misso, quod de eo postquam pecca∣verit, nihil exi∣mium Moses narret. Estius.
• * 1.4

  See Gen. 15.17. Levit. 9.23.24. Judg. 6.21. 1 King. 8. to 12. 1 King. 18.38, 39. 1 Chro. 21.26. Finches Old Testament or the Promise, and others.
• * 1.5

  Igne coelitus de∣misso ut Levit. 9.24. Vide Grotium.
• * 1.6

  One saith, quale hoc testi∣monium non liquet, the Scripture expresseth not what this testimony was.
• * 1.7

  Bishop Down of Justification l. 6. c. 10.
• * 1.8

  Doctor Rey∣nolds. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad artificium & excellentiam operis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad opus ipsum refertur. Zanchius.
• * 1.9

  Non agitur ibi propriè de gloria Coelesti; intelli∣guntur tum pro∣missiones de possessione terrae Canaan, quam Patriarchae nondum occupaverant, tum & maximè promissio de adventu Messiae. Rivetus.
• * 1.10

  Pergit trium patriarcharum commendure fi∣dem. Idque fa∣cit per singulos, in Abraham autem immoratur, quod ille totius generis Hebraeorum princeps esset, ac fidei virtute coeteros antecelleret. Estius. Vide Bezam in loc.
• * 1.11

  Jn imagine quadam resur∣rectionis, quia qui immolationi addictus erat & postea liberatus videtur tanquam revixisse, haec est Calvini ex∣positio longè omnium optima. Scalig. Vide Bezam & Grotium. Abraham non aliter filium suum recepit, quam si illi ex morte restitutus esset in novamvitam. Calvinus. Vide Estium & à Lapide.
• * 1.12

  Perkins on Rev. Vide Be∣zam Cartwrightum & Grotium.
• * 1.13

  Doctor Taylor.
• * 1.14

  Verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dedu∣ctum est ex no∣mine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quatenus eo sig∣nificatur non in∣strumentum quod pulsatur, sed quo pulsatur, viz. Eustis, sive sustuarium, quo carnifices pulsabant corpora reorum per machinam tractoriam distenta. Gerh.
• * 1.15

  Doctor Donne. Vide Bezam, Grotium, et Estium,
• * 1.16

  Dan. 3.16, 17. Doctor Gouge.
• * 1.17

  Vide Estium.
• * 1.18

  We say such a one is risen from the grave. The Heathens jeered the Christians, and told them they needed not to care for their lives, since they should rise againe; will you (said they) redicurae parcero vitae?
• * 1.19

  See Jones. Circuierunt in melotis] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 autem melote est ovills pellis cum suo vellere, qua∣libus pellibus induos saepe videmus Romae circumjectae regionis rusticos habitatores, ac praesertim pastores. Vide 4. Reg. 1.8. Matth. 3.4. Me∣noch de Repub. Heb. l. 6. c. 5.
• * 1.20

  Burrh. Jac. Seed.
• * 1.21

  Vide Bezam.
• * 1.22

  Bayne.