Deuterai phrontides, or, A review of the paraphrase & annotations on all the books of the New Testament with some additions & alterations / by H. Hammond ... Hammond, Henry, 1605-1660. 1656 Approx. 641 KB of XML-encoded text transcribed from 161 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A45411 Wing H534 ESTC R7800 12090032 ocm 12090032 53825 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45411) Transcribed from: (Early English Books Online ; image set 53825) Images scanned from microfilm: (Early English books, 1641-1700 ; 891:9) Deuterai phrontides, or, A review of the paraphrase & annotations on all the books of the New Testament with some additions & alterations / by H. Hammond ... Hammond, Henry, 1605-1660. [4], 303, [13] p. Printed by J. Flesher for R. Royston ..., London : 1656. Reproduction of original in Union Theological Seminary Library, New York. "An index of all the English words and phrases ..." p. [10]-[12] "An index of all the Greek words and phrases ..." p. [1]-[9] Errata: p. [13] Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Hammond, Henry, 1605-1660. -- Paraphrase and annotations upon all the books of the New Testament. Bible. -- N.T. -- Criticism, interpretation, etc. 2005-12 TCP Assigned for keying and markup 2006-05 SPi Global Keyed and coded from ProQuest page images 2006-06 Emma (Leeson) Huber Sampled and proofread 2006-06 Emma (Leeson) Huber Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion Δευτεραι Φροντιδες , OR , A REVIEW OF THE Paraphrase & Annotations On ALL the Books OF THE NEW TESTAMENT . WITH SOME ADDITIONS & ALTERATIONS . By H. Hammond , D. D. 2 Pet. 3.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . LONDON , Printed by J. Flesher for R. Royston at the Signe of the Angel in Ivy-lane , MDCLVI . TO THE READER . AT the publishing of the Paraphrase and Annotations on the New Testament , It was easie to foresee that many things would daily tender themselves by way of farther contribution to that design , either as lines omitted in the first draught , or as colors to be superadded to the former lines ; Which having accordingly fallen out , I could not have so good an opinion of what was already done , as to reiect any the least mite , which was willing thus to adde unto the Corban . Besides , I found sometimes that the spunge was as usefull as the pencill . And now after three years I thought it not amisse to examine the heap , and see what this Collecta would amount to , and finding it such as is here presented , it seemed an act of some justice to those who have already furnish'd themselves with the greater volume , to dispose of these gleanings so as they might with least cost or trouble be partakers of them : This is the only reason both that the course here taken of a few additionall sheets is preferred before a new augmented and more emendate impression , and also that some very minute unconsiderable additions and alterations are here inserted ; that in case a second impression of the whole should be called for , it may bring nothing with it which is not here already to be found in the former volume , and this Review of it . If any further plenty shall hereafter offer it self , the same easie method may still be taken . And this is all that was necessary to advertise the Reader in this Praeloquium . O pray for the peace of Jerusalem ! Hen : Hammond . A Review of the Paraphrase & Annotations on the GOSPEL according to St MATTHEW . Chap. I. 19 . Note g. THe notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous for mercifull may further be confirmed by Prov. 11.18 . where He that soweth righteousnesse ] appears to signifie the mercifull , who soweth , i. e. scattereth , v. 24. and disperseth abroad his almes , and , as the sower , receives this back again with the greatest usury , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith St Chrysostome , he seems to scatter , but really he gathers together , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the sower lends his seed to the earth upon interest , and accordingly there it follows , to him shall be a sure reward . Chap. II. 22 . Paraphr . Adde . And another reason of Josephs thus diverting into Galilee was , because Herodes Antipas , that was now Tetrarch there , was not such a tyrant as Archelaus had already discovered himself to be . Ibid. Note a. For an ancient heathen , reade an ancient Commentator on Plato . So Note c. In stead of these words [ And for the confirming of the truth of , &c. ] reade : Concerning this it is observable which we finde in Chalcidius in his Comment upon Plato's Timaeus , who relating some portentous significancies of starres , addes , Est quoque , &c. And in the margent dele [ in Greek no doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] Ibid. 6. Art ee not the least ] ee Some doubt hath been of the agreement of this phrase [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou art by no means the least ] with the Hebrew Mich. v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Vulgar , Parvulus es , thou art little . But Mr Edward Pocock , a great Master of the Orientall languages , hath evidenced out of many learned Grammarians that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , little ] signifies also the quite contrary , and is used for Primaria , Judex , Princeps , Magistratus , all great ones : So Jer. 48.4 . Rabbi Tanchum renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Princes and Governours ; And so the Chaldee Paraphrast there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Sultans or Rulers : So Ehn Jannahium a Learned Grammarian , affirms of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is one of the words that signifie contraries , and cites Zach. 13.7 . where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , signifies Nobles and Princes . And so the Authour of the Hebrew-Arabick Glossary sets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sultan , Ruler , or Prince , for one of the significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so in that place of Zachary , the Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors , and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superiors , and the Arabick Pastors or Rulers . Many words of that sort which have such contrary significations Mr. P. hath collected to confirm this interpretation . Ch. 3. Note c. To confirm the fitnesse of applying [ make streight his paths , and every valley shall be exalted , &c. ] to the Roman armies coming against Jerusalem , Adde to the words of Josephus , a like passage in Strabo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they plain'd the waies through the region , cutting down the hils , and filling up the hollow places . And so the verses of Sibylla Erythraea set down by a St Augustine and a Prosper , beginning with Judicii signum , the sign of judgement , and Ecoelo Rex adveniet , the coming of the king from heaven , and that in carnem , into the flesh , praesens ut judicet Orbem , that being present he may judge the world , there follows , Dejiciet colles , valles extollet ab imo , Non erit in rebus hominum sublime vel altum , Jam aequantur campis montes — He shall cast down the hils , and advance the valleys , There shall be among men nothing lofty or high , The mountains are now level'd to Campagnia , And then soon follows , — Tellus confracta peribit , the destruction of the earth or land , i. e. ( in the sacred Dialect ) of Judaea . Ibid. Note f. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only to appear but really to be , appears farther by 1 Cor. 12.22 . where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the members which seem to be more weak , are all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that are the weaker : So in Optatus , speaking of the flesh of Christ , quae nullum videbatur admisisse peccatum , which seemed to have committed no sinne , his meaning must sure be that really he had no sinne . Ch. 5. h. To the testimonies of Theophylact , for Christs encreasing the Law , adde . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . When Christ was come , our contentions became easier , wherefore we had also greater tasks , as having greater assistance afforded us . And b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having a law more sublime then the old Law , viz. the Law of Christ . And c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We are not therefore free , that we may transgresse the Law , but that we may transcend or exceed the Law ; where in stead of Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill up ] he sets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exceed and go beyond . And d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He casts out the Law as inferiour and less then the philosophy , or rule of living , given by the Spirit . Ibid. Note o. To the matter of the Incontinence of the Eye prohibited by Christ , Adde , And even among the heathens , the answer of Pericles to Sophocles , shewing him a beautifull woman , is considerable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A sober General must keep at home , or in his power his eyes as well as hands . Stobae . Serm. 17. Ibid. Note q. To the discourse of patience of injuries in opposition to private revenge , Adde , The Philosopher hath stated it excellently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is the part of degenerous and foolish men to think they shall be contemn'd by others , if they do not by all means avenge their first enemies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For as we say , that a man will be deemed free from contempt by his being able to hurt , so much more will he be deemed , by his being able to help . Ibid. Note r. To confirm the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an inner garment , Adde the words of a Aristophanes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , and is by the Interpreter rendred interula , the inner garment . So in b Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it signifies the inner garment , and giving it an Etymology ( somewhat remote ) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saith it is so called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it is immediatly next the body . So c Alexander Aphrodisaeus , speaking of the unfitnesse of using clothes to soften or effeminate the body , which should rather be designed as arms to fortifie and make it courser , and so stronger , saith , that it is much fitter to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one inner garment then two ( which they that took care for softnesse and smoothnesse did ) and yet better to use none at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the outer garment only ; where the Interpreter of Stobaeus ( in whom this passage is set down p. 18. ) most absurdly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interula , quite contrary to the design of the place , where it must needs signifie the outer ( which is generally the lesse smooth or soft ) garment , not the shirt or inner garment , which in Homer hath that Epithet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to contra-distinguish it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith d Eustathius , which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he e elsewhere expresseth to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and here to be the upper garment , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The whole matter is put out of question by the words of Plutarch in his nuptial precepts , speaking of the winde and the Sun , contending which should force the man out of his clothes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the outer garment , that which only the winde had force on , and that which in the Sun-shine was first put off , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be the inner garment . Ch. VI. 16. Of a a sad countenance , for [ they b disfigure their faces , that they may appear to men to fast . ] 16. They put on sad and mournfull looks , appear in foul sordid garments and unwasht faces , which make them look lamentably , or perhaps they cover or veil their faces , &c. Note h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is not surely by any outward applications to consume , or destroy , or spoil their faces , but denotes only so much as shall make good the opposition betwixt them , and those immediatly after mentioned , which anointed their heads , &c. Another second notion of the word is ordinarily pretended for disfiguring or discolouring , acquiring an artificiall pallidnesse ; But this as it will hardly be exemplified either in sacred or prophane Writers ( nay on the contrary it is used for painting to advantage , i. e. beautifying , in * Nicostratus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) so will it not be found that the Jewish hypocrites used any such arts either in time of mourning or fasting : Neither is it easily defined or explained what particular way of disfiguring , or discolouring , or causing pallidnesse it is which is meant by it . The most that I can discern toward this sence , is this , There is a disease which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , defined by Phavorinus to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a disease that fetcheth off the hair from the head and beard , makes it very thin , a scurf that grows upon the head or face , so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fox , because as the urine of a Fox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , makes the place where it fals fruitlesse , the grasse will not grow after it ; so this deals with the head or face : Now the countenance which is thus affected , is usually called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as being so dismally discoloured by it , as the ground is , when by the urine of the Fox it hath lost its verdure , and is dried up . And to that I suppose belongs the place in Hesychius , though corrupt in the ordinary copies , where to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some say it signifies one of a macerated , discoloured , or ( as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of a dark countenance . And then this agrees with Phavorinus's notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is here used in the same sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that hath such a dark , discoloured , macerated countenance . And so that may possibly be conceived the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to macerate and discolour their countenances : ( So the Lexicon Graeco-Latinum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extermino , disperdo , deformo , depravo , not only to destroy , but to deform and deprave . So Antiochus Hom. LV. saith of Envy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it causeth a pale countenance ; So * Prosper seems to render the phrase here , Jejunant ▪ saith he , ut vultus sui pallorem perniciosis laudibus vendant , they fast that they may sell the palenesse of their countenance for hurtfull praises , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they may by their looks be taken for austere ascetick persons , men that fast very often , having thus macerated themselves with that exercise . And then proportionably with that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the verse must be more then sad ▪ Hesychius renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a fierce and horrid , ghastly countenance , such as men have when they are well nigh starved . ●ut passing by this , there is yet a third rendring of the phrase , which seems more commodious to the place , by interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ the looks ] and not [ the faces ] and then it may fitly be rendred , they spoil their looks , endeavour to look as ill as they can ; And for this , it is to be observed , that foul or sordid apparell will contribute much toward it : So in Eustathius on * Odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The body carefully wash'd becomes fairer , and so also by putting on white clothes ; as on the other side sordidnesse and ill-tatterd clothes ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it should be read in Hesychius ) darken a bright countenance : where the word is used of that illnesse of looks , which sordid clothes do cause . To this I may yet further adde , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Hab. 1.5 . is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies such a confusion of countenance , as attends astonishment or vehement trouble ; ( See Note on Act. 13. gg . ) and so may here in that sence be fitly joyn'd with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forming , and putting on such a sad , troubled confounded countenance , which cannot but be taken notice of by any . But this still not by any outward means of discolouring it , but by an affected sadness or change of looks , or by foul and sordid garments , and the like . Ibid. Note l. To confirm the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for liberality , Adde the testimony of Theophylact on 2 Cor. 8.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It signifies a minde void of envy or parsimony , apt to communicate . Ibid. Note n. That a cubit is set to note a very small measure , Adde the use of the phrase [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in * Mimnermus , a cubital time , or space proportionable to a cubit , meaning a very short space , such as leaves and the most transitory frail things enjoy . By this also farther appears , that these measures of cubits and the like , are applicable to the age or life of man , and not only to the stature . And so the Psalmist , Thou hast made my dayes as it were a spanne long . A measure much lesse then a cubit , applied to our dayes , or space of life . Chap. VIII . 5 . A Centurion . A Captain or Commander of a hundred Souldiers . Ch. IX . Note c. For the infamousnesse of the Publicans trade among the heathens , Adde the passage in * Musonius , that Theocritus being demanded what was the cruellest beast , answered , Of those on the mountains , the Bear and Lion , but of those in the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Publicans and Sycophants . And accordingly Theophrastus puts together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , keeping whores , and being Publicans . Ibid. Note h. in marg . To the testimony from Ovid of the use of Musick in Funerals , Adde , * Tibia funeribus convenit ista meis : and ‖ Petronius Arbiter , licèt ad tibicines mittas , of one desperately sick : See Jo. a Wower . ad loc . Ibid. Note m. Of the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for fatigati wearied , see H. Stephanus in his Preface to Herodian . And so 't is surely used in that author , l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he took his voyage with a few horsemen , that he might not tire the whole army , and lib. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after he had tired them with long journeys and abused them . And so a St. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I would not have wearied you with so long a voyage . So b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take so wearisome a journey as it must cost thee to come to us : In all which it denotes the lassitude that comes from travell . Thence in * St Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of labour and care ; And in the ‖ Epistle of the Church of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , easily , without trouble or labour . Ibid. For the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for fainting , Adde 2 Sam. 17.29 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. The people is hungry and weary , or faint and thirsty in the wildernesse . Chap. X. 16 . * ff Harmlesse as doves . Ye must most strictly preserve your mildness , revengelesnesse , meeknesse , using no violent or forcible means toward your persecutors , though it be to preserve your selves , because ye are as sheep . ff For the notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the origination of it must be considered from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to butt , or strike , or wound with the horns ; from hence saith a Eustathius , comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and consequently ( saith he ) it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simple and mildly disposed , and not butting or using of horns against any body . So b again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word so derived signifies wrathless , angerlesse , as one that useth no horns hurts no body : And this notion perfectly agrees with the nature of the Dove , which , say the Naturalists , hath no gall , is never angry , nor hurts any , and so in all reason is to be resolved the meaning of it in this place . So c Caesarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not retributing evil to any man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the dove hath no malice in it , hurts nothing , having not the Organ of choler in it . Ibid. Note c. Of Mattathias and his son Judas which took upon them to destroy the prophaners of the Temple , adde , that they put in their colours these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Who is like thee among the Gods , O Lord ? or as others reade it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is like thee among the Princes of Judah ? From the initiall letters whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they seem to be stiled Maccabees , which though literally it do not , yet in effect denotes Zelots . But Ferrarius in his Nomenclat . Syr. translates the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aemulator , Maccabaeus , writing it with Koph which is not answerable to the Hebrew Caph , which others generally use in this word . Ibid. Note e. For the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to acquire , adde Musonius , in whom * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things that are acquired with difficulty ] are distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as are hard to keep . Chap. XI . Note i. To the confirming of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the state of death ( not any place , heaven , or hell , or the grave ) adde , That the writers of the Church had this notion of the phrase in the Creed , may be discerned ( among many ) by this place in Theophylact in Rom. 4.25 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Seeing he died , having no sin , it was reason he should rise again , for how should he that was sinlesse be detained by Hades ? where being detained by Hades ] is by the opposition to rising again , explained to be no more then continuing in the state of the dead : So the same Theophylact on Eph. 4.9 . interprets the lower parts of the earth to be Hades , and that in the same notion as when Jacob saith , You will bring my old age with sorrow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Hades , ( not to hell certainly , ) and as it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pit , in David . Thus the Arabians use Al-Barzach for that space or state which is betwixt this life and the next , the time of death and the resurrection , and every one that dies is said to go Al-Barzach . Ibid. Note l. To confirm the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for exceeding good or gracious , Adde the Septuagints rendring of Psal . 34.8 . O taste and see , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the Lord is gracious . Chap. XII . Note e. For the acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unprofitable , for wicked , See Philoxenus's Glossary , Nequam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Nequitia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so in Cyrils Greek Glossary : So in Hesiod , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an unprofitable man is he that neither understands himself nor heeds others , the most sencelesse , wretchlesse person : Of the same nature is illaudatus , unpraised , in Latine , of which see A. Gellius l. 2. c. 6. where he proves that word to signifie omnium pessimum ac deterrimum , the worst and basest of all : And so l. 7. c. 11. he makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , riotous , intemperate , unprofitable , uselesse , ill-mannerd , detestable , to be all one , the interpretation of the Latine Nequam , a wicked man , but literally good for nothing . Ibid. Note m. For the acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for gainlesse but ill , Adde the advice of Pythagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let it be more desirable to thee , or choose rather to cast a stone at an adventure , than an idle speech , where it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is at least a rash speech , and such as from which a man himself , or others may as probably receive some considerable hurt , as from a stone rashly cast we have reason to expect . Ibid. Note n. That the reckoning of dayes by the evening and morning was in use , as among the Jewes , so among the Athenians also , see A. Gellius l. 3. c. 2. Chap. XIV . Note a. For the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to admonish , or instruct before-hand , Adde the Vulgar Latine which reads praemonita , admonished before-hand . So in Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the Masters ▪ having shewed their Scholars how to do their business , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do also by words premonish them . Chap. XV. 5 . [ * He shall be free . ] He is under obligation not to give it his father , &c. Note c. To the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vow of not rele●ving his parents , Adde the words of Philo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he confirmes by oath the barbarousness and ferit● of his disposition . And what hath thus passed under their vow , is , say they , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. utterly forbidden , or unlawful , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlawful as Corban , which being consecrated , must not be touch'd , or imployed to any other uses : Which therefore in all probability is the word omitted in the Ellipsis , which others supply by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shall be free , but should rather be , he as obliged , may not give his Father . So that the plain meaning of the place is . A Father being in want requires releef of his Son ; the Son answers , that he hath vow'd he will not , and so that to him it remains not lawful to releeve him : And the Pharisees approve of this practice , that he may thus evacuate his duty to his parent . Of this see Mr. Pocock , Not. Miscell . p. 414. This without question is it , which is here charged on them by Christ . As for the other notion of Corban , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that what is asked , they cannot give , because it is consecrated to God , though it be taken up by the antients , yet it appears not to be agreeable to the Jewish practice , for there are no foot-steps among them of any devoting to God , or consecrating , in this matter , as the testimonies produced by Mr. P. do fully evidence . Ch. XVI . Note h. To the mention of the Key of David , Rev. 3.7 . Adde , where a difference must be observed betwixt the Key of David , and the Keyes of the house of David : Keyes are an ensigne of power , but that power is not all of one kind , it is greater , or less , principal and independent , or inferior and derivative , and the several keyes are emblemes of these severals . David we know was a King , and independent from any on earth , and consequently the Key of David notes an independent supreme power , and that applied to the Church , belongs onely to Christ , in that prophetick expression Apoc. 3.7 . But the Keyes of the house of David notes an inferior power , that of a steward in Davids familie , which being perfectly subordinate to him , hath yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the administration of the affaires of his familie intrusted to him . Now Christ is the Original , and prime fountain of all power over the whole Church , that spiritual kingdom of David , &c. Chap. XVII . Note d. For the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for tradere delivering up ( not betraying ) Adde Athenaeus , l. 5. of Quintus Oppius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a prisoner delivered up to custody . So Ps . 88.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I was imprisoned , &c. Ch. XX. Note b. To the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working , Adde the phrase Ruth 2.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; where hast thou laboured ? and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where she had laboured , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whom I laboured , where still the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labouring . Ibid. Note c. To the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for pick'd or choice men , Adde , Aristotle in his Oeconomickes l. 2. in the passage of Antimenes Rhodius , where we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjoyned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved officers , where probably it must signifie speciall pick'd Artificers . Ch. XXI . Note b. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for dividing into small peeces , to Plato Adde S. Chrysostome , who speaking of his homilies , more then one of the same matter , saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we have cut it out into many minute parts for several dayes . Ibid. That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any kind of utensil , Adde Nicolaus Damascenus of the Sordo Libyes , of whom he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they have no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a cup and a sword , where the sword is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well as a cup , and so is a sheet , Act. 10.11 . Ibid. Note g. To the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for breaking into small peeces , Adde Dan. 2.44 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shall beat small and break into chaff all the kingdomes . Chap. XXII . 19 . [ A penny . ] A coyne that was half the Alexandrian , but the whole Attick drachme , and so the fourth part of the shekel of the Sanctuary , or half the ordinary shekel . Ibid. Note f. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for conspiration or conjunction of affections , Adde , as in Chrysostome Epist . K. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is , earnestly to desire his Epistles . Ibid. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 19.48 . in the notion of taking his part , being of his side , agreeing with him , Adde , were very kind to him , so in Chrysostome , Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He affects you much , and is an earnest lover of me , and Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , loving and tendring . So in * Palladius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , placing all her affection on the yong maide . Chap. XXIII . 4 . [ aa heavy burthens . ] Severe ordinances over and above what the law exacts . Note a a. What is meant by these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavy burthens imposed on men by the Pharisees , may be discerned by their own writers . R. Joshua before Christs time , among the several things , that are pernicious to the world , numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plagas Pharisaeorum , the strokes or severities of the Pharisees . And these are mentioned in the Talmud tr . Sotah , Plagas Pharisaeorum vocat superfluos cultus , ac ritus molestos ab ipsis in religionem lege Mosaicâ praescriptam subintroductos , by the strokes of the Pharisees he means , superfluous worships and troublesome rites , introduced by them under hand into the Jewish religion . And Maimonides , Appellarunt additamenta illorum quibus legem gravem reddiderunt , plagas , they called the additaments by which they made the Law heavy , strokes or severities . Ibid. v. 27. [ For ye are h like to whited sepulchers which indeed appear beautiful outward , but are within full of dead mens bones , and of all uncleanness . ] 27 Ye may fitly be resembled to sepulchers , which are fain to be whited over , that they may be discerned to be such , and so avoided , being otherwise grown over with grass , and not discernable from other ordinary ground , by the outside Lu. 11.44 . whilest yet within like reall sepulchers , ye are full of all pollution . Note h. There is little difficulty to determine what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sepulchres washed over with white lime , on purpose , that they may be discerned by passengers , and avoided , lest they contract legal pollution by them ; For thus the Jewes were wont to mark Sepulchres , Calcem aquâ maceratam effundit in locum immunditiei , they use lime macerated with water , and poure it upon the place of uncleanness , Yad . Tum . Met. c. 8. And Rashi ad Gemar . Moed Kat. c. 1. f. 5. renders the reason , quòd ipsa alba sit instar ossium , quam ergo videntes , eò non accederent , because lime is white like bones , and therefore they see , and go not neer it . So among the Christians in * Optatus ; Corpora ( occisorum ) per dealbatas aras aut mensas poterunt numerari , the bodies of the slain may be yet numbred by the whited altars or tables , i. e. by the tombs in fashion of an altar , or table , laid over them , and whited . All the difficulty is , in what respect it here followes that they appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly fair , when Lu. 11.44 . it is said of them , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as graves that appear not . And this will be fitly salved , by considering , that this faireness is not all one with their being whited before , but denotes the reason , why they had need of being thus whited ; these graves were , it seems , grown over with grass , and so were undistinguishable from other ordinary ground , were outwardly as fair green grass , as if there were no graves under , and so as they are properly said to appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly fair , so most fitly said of them in Luke , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undiscernable graves , or monuments , so that the men that go over them are not aware of their being graves , and so are polluted by going over them . And that makes it necessary , that they should have some marke set upon them , be washed over with lime , proportionable to which was Christs reproving of these Pharisees hypocrisie , that so as fair as they were outwardly , they might not deceive and pollute silly disciples , which were not aware of their wickedness . See Mr. Pocock Miscell . c. 5. Ibid. Note c. To that custome of calling the wise man , Father , Adde the Testimony of Maimonides com . ad Peah , c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Parents must be honoured , and the wise men , which are Fathers of all . Chap. XXIV . Note c. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conclusion of the age , belongs to the destruction of Jerusalem , Adde the Testimony of * Orosius , who evidently so understands it , for speaking of the times before that destruction , Cùm Christus , saith he , à discipulis interrogatus esset de conclusione temporum subsequentium , sic ait , Audituri estis praelia , &c. when Christ was asked by his disciples of the conclusion of the following times , he said , Ye shall hear of warres , &c. Ibid. Note d. In the end , Read , As for the Pseudo-Prophets and Pseudo-Christs , v. 24. they belong to a third time or period , immediately consequent to the great tribulation , ver . 21. upon Titus's building the wall about the city , which made the famine rage so horribly , and the souldiers firing of the Temple , which soon followed after . For at this point of time , * Josephus tells us of a false prophet , who as from God , promised deliverance to all that should go up into the Temple , and many beleeving him , six thousand were by that means burnt in that fire . Beside this , saith he there were many false Prophets , set up by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditious , promising help from God , and conjuring them neither to fly , nor think of delivering up the city , and though Josephus mention it not , yet it seems by v. 24. that by evil arts they wrought some strange feats , to gain beleef from them . Of these some exalted Simon , with his army in the wilderness , as the person by whom the work would be wrought , others directed them to John , and his faction of Zelots , which kept within the city , as it followes there v. 26. If they shall say unto you , Behold he is in the desart , &c. For by these means they were still kept in hope , and restrained both from flight , and delivering the city , and so more ascertain'd to all sad distress , and destruction finally . Ibid. Note h. In the end , Adde , Of this whole passage , that it belongs to the Jewes in Jerusalem , see Caesarius , Dial. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 194. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Christ foretelling the future flight of the Jewes , commands them to fly to the mountains , for after Vespasian , Titus arising , utterly demolished and depopulated Jerusalem , destroyed the Jewes , the men with the sword , the children by dashing them against the ground , cutting up them that were with child , with all kind of death and destruction blotting out those fighters against God. And it happened that the city was taken on the sabbath day , all the people staying at home to observe the sabbatick rest , and this in the winter also , and so none could avoid or escape the destruction . He that was on the house top , indevoured to hide himself , and so preferring life before possessions , would not take any thing out of his house . He that was in the field , or countrey about , did not onely not return to his house , but fled as far as he could , seeing the burning and taking of the city . Ibid. v. 26. [ He is in the desert ] There is in the wildernesse an eminent person , which will fight your battels , deliver you from the Roman yoke , such was Simon , who had gathered an army of fourty thousand , and was in the desart countrey of Judea . Ibid. [ In the * secret chambers ] In such or such a frontier town or place of defence , or in such a strong hold within the city of Jerusalem , for there John with his Zelots fortified himself . Chap. XXVI . Note b. To the mention of golden Alabasters , Adde , and so the style in Athenaeus imports , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the boyes carrying about unguents in alabasters and other golden vessels . Ibid. Of the use of Alabasters for anointing , to Julius Pollux , Adde Athenaeus out of Alexis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He was not anointed out of an alabaster , as the custome had been of a long time . Ibid. Note d. Of the five double shekels , i. e. twenty five shillings . In proportion to which the thirty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will be three pounds fifteen shillings . Ibid. Note f. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Act. 1.4 . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs eating and their eating with Christ after his resurrection , Adde the consent of Theophylact , and Oecumenius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it signifies partaking of the table with them , and on Act. 10.41 . the Scholion is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he confirmes the resurrection of Christ by their eating with him after it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for after he was risen he did not work any miracle , for the resurrection it self was a great miracle , and of that none so great an evidence as to eate and drink . So Leontius de Sect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. p. 630. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he is said to eat after his resurrection , this he did by way of oeconomy , not as being really hungry , but that he might shew his disciples , that he was risen from the dead , after the same manner , as he is said to have shewed the disciples the prints of the nailes . And so * Titus Bostrensis , among the arguments Christ used to assure his disciples of his resurrection , laying special weight on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his asking for meat , and eating before them , adding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he eat after his resurrection , but not that his flesh wanted nourishment . Ibid. Note m. After the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius for striking with a rod , Adde , But then the old Greek and Latine Lexicon hath it otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expalmo , alapo , to box , or strike with the hand . And so * S. Augustine reads it , Si cùm expalmaretur voluit se vindicare ? Would he revenge himself , when he was box'd ? So Nonnus on John , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The rude man struck his divine cheek with his audacious hand , and Sedulius , — Non denique passim Vel colaphis pulsare caput , vel caedere palmis , Aut spuere in faciem plebs execranda quievit . The accursed multitude ceased not to cuff him , or to strike him with the palmes of their hands , or to spit on him . And so Suidas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it signifies to strike the cheek with the bare hand , and so Juvencus of the passion of Christ . Et palmae in malis , colaphíque in vertice crebri Insultant , — and — prophetabis cujus te palma cecidit , Their hands insulted on his cheeks , and Prophesie whose hand struck thee , and Nonnus again , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . One after another by turnes gave him blowes on the cheek . Chap. XXVII . 56 . [ The mother of Zebedees children ] Salome Mar : 15.40 . the mother of James and John , his disciples . Ibid. Note a. Hesychius's notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for falling on the face , ( not down any steep place ) Adde Phavorinus also . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it signifies falling forward on the mouth , on the face , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He is said to lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who lyeth upon the face , and opposite thereto is lying on the back . Ibid. To what is said of the manner of Judas's death by a suffocating fit of sadness , Adde , This seems to be * Theophylact's understanding of it , who speaking of the excessive sorrow , that the incestuous Corinthian , if not timely absolved , might probably fall into , expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming to a suffocation , as Judas did . And this seems to have caused Oecumenius on the Acts , having resolved that he dyed not by hanging , to fly to some fables of Papias , of his being so swoln , that he could not pass by a chariot in the way , &c. In which fable I suppose there might probably be so much truth , that by this fit of extreme melancholy he was so swoln , that , as the text saith , he burst asunder and his bowels gushed out . Ibid. Note f. Of the stupifying wine given to them that were put to death , Adde , So in the last of the Proverbs , Give strong drink to them that are ready to dy : Where the Hebrew Sichar , softned by the Greek into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , saith S. Basil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all that can cause drunkenness . So Ps . 60.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wine of stupidity is by the Chaldee , rendred the wine of malediction , such as is given to them that are to be executed , of which saith Rabbi Schelomo , that it obnubilates the heart , and strikes the brain , i. e. disturbs and takes away the senses . And accordingly S. Paul useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 11. for the spirit of stupidity or slumber , having eyes and not seeing , &c. Ibid. Note g. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for being pleased with ] Adde a fragment of Perictyone the Pythagorean in Stobaeus , where we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , She shall be kind to her husband . Ibid. Note h. Of that figure ( which the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Adde a further example from Heb. 11.37 . where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were sawn asunder ] in the plural , which yet is not found to belong to any , but to Isaias onely . But it is also possible , that both these theeves might at first blaspheme , and reproach him , and afterwards one of them confesse him and pray to him . Thus Prosper understands it cont . Collat. c. 12. Cùm aliquandiu blasphemasset in Jesum Christum repentè est mutatus , &c. when for some time he had railed on Jesus , he was suddenly changed . And so Titus Bostrensis , p. 833. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At first the two theeves spake as the Jewes did , perhaps by that means expecting some help from them toward getting their pardon , but that expectation being frustrated , and hearing him pray for his crucifiers , Lu. 23.34 . one was thereby wrought on , v. 40. And if so , then the words here will refer to the former time , and in S. Luke to the latter . On the GOSPEL according to St MARKE . Chap. II. vers . 16. HOw is it that he eateth and drinketh with Publicans and sinners ? ] 16. If your Master be a pious and holy person , how comes it to pass , that he observeth not that which all pious Jewes ( those of the sect of the Pharisees , Ch. 7.3 , 4. ) observe most carefully ? viz. to abstein from all pollutions , and so not to eate or converse with any heathen person , or such as frequently trade with such . Chap. IV. Note b. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the ripeness of fruit , Adde , this reason , because when fruit is ripe , it doth , as it were , deliver it self to the gatherer . Chap. VI. ver . 20. [ * and observed him ] to keep him safe . * Note a a What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies , is a matter of some Question . That which seems most probable is , that it signifies , as the literal notation imports , and as the Vulgars [ custodiebat ] expresseth , kept him guarded , and so secured , and preserved him . For though he were imprisoned by him before , yet it is clear , that he suffered him not to be hurt by any , and accordingly Herodias , though she bare him a grudge , and would have killed him , yet she could not , v. 19. And the reason is rendred in this verse , for he bare such a reverence to him for his justice and piety , that he preserved , and guarded , and kept him safe from her malice . Ibid. Note a. To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius , Adde , it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus , Adde , or probably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is angry with . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , and so it seems to note , Lu. 11.53 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be very angry at , or displeased with him . Chap. VII . ver . 2 , 3 , 4. 2. [ Take bread with a defiled ( that is to say , with unwashen ) hands ] 2. Take their dinner , their meal , without using that known ceremony of washing their hands before it . 3. [ Eate not , holding the tradition of the Elders ] 3. Do not eat any meale , and this in obedience to an ordinance made by their Predecessors not recorded in the Scripture of the Old Testament . 4. [ The b market , except they c wash they eat not ] 4. The market , or hall of judgement , or any the like mixt assemblies , they solemnly wash their hands ( for fear they may have been defiled there ) before they go to meal . Ibid. Note a. That the lawes which required washing before eating any meal were the injunctions ( not of the Sanhedrin , but ) of the Rabbins among them , see Maimonides on * Misnaioth . Dicimus non licere homini panem edere , antequam manus laverit : We say a man must not eate bread before he wash his hands . And lib. Yad . * tract : Berachoth , Quicunque comederit panem , super quem dicitur benedictio Hammotsi , Benedictus qui producit , panem opus est ut lavet manus antè & post . Whosoever eates the bread , over which they recite the benediction Hammotsi , Blessed be he that produceth bread , he must wash his hands before and after . By this is noted not all kind of eating , for say the Rabbins , Super illud quod non vocatur propriè panis , over that which is not properly called bread ( as cakes made of hony and sugar and Almonds , &c. ) they recite not the benediction Hammotsi . And therefore 't is not simply [ eating ] here , but eating bread , ver . 2. and 5. Ibid. To the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for washing with such an elevation that the water may come to the wrist , Adde the testimony of Maimonides , Yad . tr : Berachoth , where he askes the question , Quousque pertingat manuum lotio , how far the washing of the hands reacheth , and answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad Perek , by Perek understanding that joynt , which sets on the arme to the hand . So Joseph Ben Levi , and R. Alphes , that to wash the hands according to the rite of the Sanctuary , it must be ad eam compaginem , quae ad finem mamûs est , that joynt which is at the end of the hand , i. e. to the wrist . So R. Solomo Bar Nathan , Before eating bread properly so called , requires washing of the hands up to the wrists . See Mr. Po. Miscell . p. 367. &c. Of this use of the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] we have a clear example in Palladius Lausiac . Hist . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . where Salvia seeing Juhinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , take a laver and wash his hands and his feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tells him that she was now sixty years old , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , except her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that for receiving the Communion , neither her face nor feet , nor any other part had ever touched water , where though the interpreter Gentianus Hervetus render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 palmis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extremis manibus , the matter is clear , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] signifies the hands and wrists together , and , applied to the feet also , the feet and ancles , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the hands onely , which , as was said , are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the extreme parts of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as that signifies armes . Ibid. Note b. After the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Court hall , from whence all Jewes that came were obliged to wash themselves , as from a legal pollution , Adde , But I now rather adhere to that which * Mr. Pocock hath conceived , in reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it signifies a Market , interpreting the place from a rule of the Rabbines set down by Maimonides in these words : Tr. Berachoth , c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. A man shall wash his hands in the morning so that it shall suffice him for the whole day , and he shall not need to wash his hands as oft as he eates ; which holds in case he do not avert his mind any other way ( i. e. go abroad , or meddle with business , go to the Market , &c. ) but if he do so , he is bound to wash his hands as oft as there is need of washing ; i. e. before he eat or pray ; And so that may well be the meaning of the place , that the Pharisees eat no meat , before they have washd their hands , and in case after the morning washing they go to the market , or fall to any worldly business , wherein there may be very easily some legal pollution , they must wash their hands again before they dine . Ibid. Note c. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 3. ) i. e. It signifies not onely the washing of the whole body , ( as when t is said of Eupolis that being thrown into the sea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was immers'd all over , and so the baptismes of cuppes , &c. ) but washing any part , as the hands here , by way of immersion in water , as that is opposed to affusion , or powring water on them . For that is all the difference , saith learned Mr. Pocock , observable in Hebrew betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the former notes immersion , the other affusion of water , both indifferently used of any part , and both sometimes for any kind of washing that part . And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 11.38 . is plainly used for the washing of hands before meat . Ibid. Note e. To the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one of a stammering speech , Adde , Attubus , one that was tongue-tyed , and to that the next verse seems to agree , where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the string that tyed his tongue was loosed . Chap. IX . Note a. For the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for fullers earth , Adde Theophrastus's character of a niggardly person , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] signifies much of this fullers earth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he earnestly entreats the Fullers that his garment may have a great deal of earth , that it may not be sullyed quickly . Ibid. ver . 50. [ And have f peace one with another ] Let it have that other quality of salt , as that is a sign of union , and of the perpetuity and firmeness of that , and so let it engage you in all amity and peaceableness with other men . Note e. After the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Conclusion Adde , The agreeableness of this interpretation both to the words and to the context , shewes how unnecessarily that conjecture was taken up by * Jos : Scaliger , of the text being corrupted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 2. when neither any one copy gives countenance to the emendation , nor the Septuagint nor any other antient author hath ever used this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And then it is strange to conceive , what should suggest those inordinate expressions which there follow in that Epistle , especially this , Mea est vera hujus loci interpretatio , quem fedissima menda ab incunabulis usque ipsius Christianismi invasit . Sunt & alia passim in textum Euangelicum ab ultima vetustate vitia admissa , quae nemo praeter me indicaverit . Et hoc quod jam aperuimus praecipuum est ex omnibus . Qui aliquo sensu communi praeditus est , non poterit non laudare sententiam nostram . Nihil enim verius esse potest . That salt is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a symbol significative of friendship and peace , is ordinarily said ; in reference to which is that of Aeschines de Ementit . Legat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the salt of the city , meaning thereby the publike peace and prosperity ; and from hence saith * Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salt before all other meats was set before the guests . The onely difficulty is , from whence this custome sprang , or wherein this Symbolical nature of salt consists , and that is answered by the same Eustathius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for as salt being compacted of many drops of water , every one in it self fluid and unsteady , becomes one solid body ; so they that from distant places conjoyne into a league of friendship , meet together both in place and friendly disposition . Chap. XI . Note a. To prove that figgs were then ripe at the time of Christs cursing the tree , Adde , that the Passeover was the time of putting the sickle into the corne , Deut. 16.6 . and of offering their first fruits , &c. And this may be farther confirmed by a passage in Aristophanes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At the time that the Cuckow sounds out his note ( that we know is at the beginning of our spring ) then all the Phaenicians ( i. e. the inhabitants of Canaan , Mat. 16. Note f. ) reap'd their wheat and their barly in their fields , and that was the meaning of the Proverb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. saith the Scholiast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when the Cuckow cryes , we reap , by [ we ] noting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the circumcised , as appears by that Scholiast in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among the Aegyptians there were many circumcised ( so Herodotus in Euterpe saith of them . ) And then that the fruits of trees were gathered also at the same time with the corne , appears among many other evidences , by the express words of Philo , Leg. ad Caium p. 795. E. where Petronius in his letter to Caius about the setting up the image of Jupiter in the Temple , tells him his fear ▪ that the provoked Jewes would set on fire all the fruits of the ground ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the fruit was now ripe ( where by the way , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the proper word for the time of fruits being ripe ) and therefore care must now be taken for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the taking in of the fruits , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not onely the corne of the field , but the fruit of the trees , from which circumstance it is , that Baronius duely concludes that this of the designed dedication of that image , was at the Passeover , and so a punishment that might mind the Jewes of their sin of crucifying Christ at that time of the year . As for that objection which is apt to deceive many , and so imposed upon S. Chrysostome , because this time of Easter is not the time of harvest in other places , whereupon that Father Tom. 4. p. 629. l. 20. speaking of Pentecost , saith , it was the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when the sickle was to be put into the harvest and the fruits to be gathered in , 't is easily answered , that the difference of the Climate betwixt Judaea and Greece , and much more betwixt Judaea and , us &c. There can be no strangensse in it . Chap. XIII . v. 32. [ Neither aa the sonne ] aa . That this whole discourse belongs to the destruction of Jerusalem there can be no doubt to him that compares it with Mat. 24. and Lu. 21. and what hath been said in the Annotations for the evincing of it . Which having been the matter of Daniels praedictions , and afterwards of some of Johns visions in the Revelation , and here of Christs ; It is most certain , that the time of it was revealed by God to this son of man , and other his servants , and therefore of that , and of the particular circumstances connecting to the last point of that , it cannot be understood , that of that knoweth no man , &c. That day and hour therefore , of which the words are to be understood , must be more nicely interpreted , to signifie not the time more loosely but more strictly that very point of time , wherein this fatal blow was to be struck ; And of this , to preclude the curiosity of men , and to ingage their vigilance , Christ is pleased to tell them , that no dispensation of Gods , either by man ( viz. Daniel , or any other Prophet , ) or by Angel , or ( which is highest ) by the son of man , had ordered us thus to know the times or the seasons , this being no part of the Prophetick office of any man , or within the Commission of Christ himself to reveale this secret to them . What the Agnoetae taught in this matter , and wherein their supposed mistake consisted , is not obvious to define . They were thus called , saith * Leontius , because they defined from this text , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Christ as man was ignorant of some things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the same manner as we say he suffered greef , &c. For this , saith he , Theodosius Bishop of Alexandria wrote against them , but his authority is not great , being himself tainted , and deemed as an Heretick , as there appears , and so accounted by * Baronius , and his followers Theodosiani or Jacobitae . But Eulogius Bishop of Alexandria also wrote against them , and the Epitome of his arguments and answers we have in * Photius , and the summe of them is , that what is here said of Christ , was said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , secundùm respectum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , * in that his body , viz. the humane nature , of which he was the head , was not without ignorance , as , saith he , he is said to be made sin and curse for us , because the head appropriating to it self the things of the body , he thus took upon him the things of the body , viz. of us sinfull men . Yet * after this , though he much dislike , that either according to his divinity or humanity , ignorance should be attributed to him , he cannot but * acknowledge with Gregorie Nazianzen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he knowes indeed as God , but is ignorant as man , onely adding , that the Fathers that acknowledged , or admitted ignorance in our Saviour , in respect of his humanity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , did not produce this , as a doctrine , but to repress the Arians made use of it . Now of this discourse of Eulogius * Pope Gregorie gives his opinion in his Epistles , that he admires much in it , but dislikes nothing , that he had written a great deal to Anatolius the Deacon to the same sense , that what he said of Christs words , that they were to be referred to him juxta corpus ejus , nos quod sumus , in respect of his body , which we are , is most true , and that S. Augustine had oft expressed himself to the same sense , adding also another interpretation of the words , not that the son of man was ignorant of that day , * Sed quia hunc sciri minimè permittat , but that he would by no means permit it to be known . After this another subtilty , as he styles it , he proposeth , that the onely son being incarnate , and made for us perfect man , in natura quidem humanitatis novit diem — Sed hunc non ex natura humanitatis novit , knew the day in his humane nature , but not from his humane nature , because being made God-man , he knew it onely per deitatis suae potentiam , by the power of his deity . This certainly hath truth in it , but will not easily be discerned how it opposeth them , who acknowledging Christ God-man to know all things in this hypostatical union , do yet affirme him , in respect of his humanity , to be ignorant of some things ; For 't is not necessary , they should mean any more in thus affirming , than that he hath not this knowledge of all things from his humanity , but from his divinity onely In that Epistle of Gregories , one thing is resolved , which may possibly give some light to this whole matter , viz. * that he that is no Nestorian , cannot be an Agnoeta . If this be true , then we have a competent cause of the Agnoetae being reckoned up for heretickes , for such the Nestorians doubtless were , denying the union of the divine , and humane nature in Christ . But the historie rather inclines us to beleeve that the Agnoetae were Eutychians than Nestorians , for Theodosius , was one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that opposed the Councel of Calcedon , and these that brake off from him ( about this point of Christs being ignorant of some things , in respect of his humanity ) had been , till then , of his communion , and so opposers of that Councel , see Leontius , p. 514. A. These Eutychians heresie consisted in this , that they affirmed so close an union betwixt the word and the humane nature , that they became but one nature , and this was refuted in that Councel of Chalcedon , and the Agnoetae being opposers of that Councel , must be supposed to adhere to this heresie , and then indeed it must be acknowledged they were heretickes , and their heresie so much worse than bare Eutychianisme , as it is blasphemie to impute nescience or ignorance to God. For supposing , as an Eutychian supposeth , that the divinity and humanity were by union * become one and the same nature , 't were prodigious to beleeve , that this nature were ignorant of any thing . This therefore I suppose to be the ground of defining these Agnoetae to be heretickes ; for such they were , if they thus taught . But for the doctrine of those , which hold firmely the decrees of all the four first General Councels , and so condemne all the heresies there condemned , particularly that of Nestorius , dividing the persons , and of Eutychus confounding the Natures in Christ , and onely affirme , that though as God , he knew all , yet , as man , he was ignorant of some things , just in the same manner , as he was passible and subject to all humane infirmities , which had not sin in them , and that this is his own express affirmation , that the son of man knew not that day and hour , this sure is so far from heresie , that , as the same Leontius elsewhere tells us , it is the unanimous assertion of all the Fathers , to which neither the Councel of Chalcedon , nor any other hath taught any thing contrarie . For so in his tenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , resuming this business of the Agnoetae , and recounting the answer that som gave , that those words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neither the son ] were spoken by Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — by way of prudential oeconomie , to avert the disciples from their inquirie — he addes , as * his own affirmation , that it is not fit to speak over subtily in this matter , and that therefore the Synod did not make any decree in it . Chap. XIV . Note a. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sincerus , Adde , * Vadianus , Epit. de Insulis Mar. Mediterr . Dignum cognitu , saith he , quod Plinius tradit l. 13. scilicet novem herbarum species esse , quae nardum imitentur , & adulterent ; unde intelligimus in tanta fraudis materia usum loquendi obtinuisse ut pistica nardus diceretur quae sincera & absque vitio est , & plane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , germana , & nullâ arte vitiata . It is worth knowing , what Plinie affirmes , that there are nine species of herbes , which imitate and adulterate nard , whence it is , that , in so great matter of deceit , that nard is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is sincere , and without fault , deceitless and not vitiated by any art . Ibid. Note b. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for knocking or shaking the cruise to make it run more fluently , Adde the testimony of A. Gellius speaking of a boy that was to powre out oyle , from the cruise into a sallet of herbs , the oyle not coming at first , concussum vehementius , saith he , iterum in aulam vertit , he shook , or knock'd it very vehemently , and then turned the mouth of it over the dish . Ibid. Of the notion of it for rubbing together , or scraping with the spathula , Adde , Thus the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulgarly signifies terere , to rub , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rub upon , as in * Palladius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rubbing the head of the viper on the parts , on purpose that it might bite him ; and then by analogy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be , to rub together . Ibid. Note d. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sufficit , Adde , Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used also , as Num. 16. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it suffice you , where Symmachus and Theodotion out of the Hebrew litterally read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is much for you , So in Anacreon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is sufficient , for I see her . Ibid. To the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for giving an acquittance , Adde the testimony of * Theophylact that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as upon receiving of a debt . So Gen. 43.23 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I received your mony , good and lawfull mony , and acquit you of it , and accordingly Suidas interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tence by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the aorist , I received , and so doth Theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are praised have received all from men , i. e. have acquitted God. Ibid. Note e. To the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for souldiers , Adde , and so Juvenes in Latine do usually signifie . See Lipsius Epistol . quaest . l. 1. Ep. 1. Ibid. Note f. To the instance out of the Novels of the taking one notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the other , Adde the Translator of Irenaeus , who , in a discourse how all things were created by God himself and not by the Angels , hath these words , Ea omnia non per Angelos , neque per virtutes aliquas ablatas ab ejus sententia , All these were created not by Angels nor by any virtues pulled off from his sentences [ where the Greek being questionless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] should have been rendred ab ejus gloria , from his glory , according to the opinion of those who supposing the Angels to be made of beames and rayes of Gods glory , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) taught that the world was created by them . Thus hath * Phavorinus observed of Pindar , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying two things , reward in a good sense , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment in a bad , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment often for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retribution in a good sense . Chap. XV. ver . 43. [ d Counseller ] A Decurion or Counsellour in the Province . d. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Counseller here , is matter of some question . Most probable it is , that it imports one of the Decuriones placed by the Romanes in their Colonies or Provinces ; So saith , Fornerius , Decuriones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dicebantur quòd consilii gratiâ allegerentur , the Decuriones were called Counsellers , because they were chosen to give counsel . So the old Greek and Latine Lexicon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Decurio , Curialis . So the old Glossarie , Decurio , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now what the Decurio is , we find in the Digests , Lib. 50. Tit. 16. de verbor . signif . leg . 239. § . 5. Decuriones dictos aiunt ex eo , quòd initio , cùm coloniae deducerentur , decima pars eorum qui ducerentur , consilii publici gratiâ conscribi solita sit . They were so called , because at first when Colonies were sent out , the tenth part of them were appointed to sit as a standing Councel to manage affaires . And such an one at this time was Joseph , and he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a person of great eminence . Chap. XVI . 2 . [ At the a rising of the sun ] When the Sun was now appearing in their Horizon . a. The various readings in this place , may deserve to be taken notice of . 1. Gregorie Nyssen Serm. de Resurr . saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The most exact Copies put in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now . And so Eusebius de Demonstr . Euang. l. 10. in the end reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sun being now risen , and so Lucas Brugensis cites it out of some Manuscripts . 2dly . The ancient Greek and Latine MSS. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense , and if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now , be joyned with that , the plain sense will be , the sun now rising , or as our English , at the rising of the sun , and so it will agree exactly with St. Matthewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the day begining to appear , or shine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lords day beginning to shine , saith Ignatius ad Trall . On the GOSPEL according to St LUKE . Chap. I. vers . 5. THe cc course of Abiah . ] The eighth of the four and twenty courses of the Priests which ministred in the Temple by their weeks . cc. Though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do literally denote the service of no more then a day , yet is not so to be taken here , but in a greater latitude , for the space of a week . So saith Titus Bostrensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you must not understand the word of dayly continuance and serving in the Temple , but of weekly . Ibid. vers . 60. [ And his mother . ] And Elizabeth being also inspired by God v. 41. and having by that means received knowledge of the name appointed by God , and not from her husband , who was now dumb and so had been ever since the Angel spake to him , v. 22. ( see Titus Bostrensis p. 771. B. ) Ibid. vers . 72. To performe the mercy promised to our fathers . Deal mercifully with our fathers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — Ibid. Note a. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for being perfected or completed , Adde . So in Hesychius Presbyter , Cent. 2.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Old Testament did not perfect or complete the inward man to piety , or in that respect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense . Ibid. Note c. That Theophilus was probably a feigned title , to the Testimony of Epiphanius , Adde , Thus Salvian , in his Epistle to Salonius , prefix'd before his books ad Eccles . Cathol . giving him an account , why he inscribed those books not by his own name , but by that other of Timothy , saith he followed this Euangelists example , qui in utroque divini operis exordio Theophili nomen inscribens , cùm ad hominem scripsisse videatur , ad amorem Dei scripsit , who in the begining both of his Gospel and of the Acts inscribing the name Theophilus , seeming to have written to a man , he wrote to , or for , the love of God. Ibid. Note i. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou hast found favour , Adde , the testimony of Theophylact , who thus expounds it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. when he had first said thou that art favoured , he addes by way of interpretation , for thou hast found favour , &c. Ibid. To the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for good and gracious , Adde . So Ps . 18.26 . where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the merciful thou shalt be merciful , the Greek Scholiast reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the gracious thou shalt deal graciously . Ibid. Note m. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for declaring the will of God by mission from him , without reference to predicting things to come , Adde , So the author of Synopsis Prophetiarum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Any that receives knowledge from God of things past is called a Prophet . So * Chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Prophet is no more but an interpreter , but that of God. And Grammarians have observed that the word naturally signifies no more , then this of speaking from , or in the stead of another , i. e. of God , as a Proconsul is he that supplies the Consuls place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition being all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So the Poets were said to be the Prophets of the Muses , as in Pindar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let the Muse inspire and I will prophesy . And in Theocritus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sacred Prophets of the Muses , that speak under them , or as they are inspired , and directed by them . Ibid. Note o. The Addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in seculum at the end of the benedictions of the Jewes , was not in but after Ezra's time . Ibid. Note q. Of the joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear ] with [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivered ] and not with [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serve ] to Irenaus's words , Adde , and * Titus Bostrensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because some ofttimes are delivered from the hands of enemies , but with fear ; therefore he saith , that he gives us to be delivered without fear , adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for Christs coming caused us to be without fear delivered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we felt not , had no apprehension of the treachery of our enemies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. but he presently snatch'd us out , and transferred us from them into his own lot and portion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. which layes the obligation on us ( as on those that are now become his ) to serve him in holyness and righteousness , &c. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear for danger , Adde * Menander — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A fair-spoken woman is an exceeding great fear , i. e. is very much to be feared , a great danger . Ibid. Note r. To the expressing of Christ by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adde . To which purpose also may be applied that of Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Father of all things sent him forth ( in the word from whence the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes ) his most ancient sonne , or first born . Chap. XI . Note a. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after the reference to Hieronymus Magius , l. 4. c. 15. Adde , And so Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Augustus sent out unto all the regions of those that were subject to him , officers by whom he made the enrolings , and in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saith , he decreed to number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all the inhabitants of the Romans , and reciting the number , his style is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there were found so many myriads inhabiting the dominions of the Romans . Ibid. Note . b. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To the vulgars reading v. 3. Ibant profiteri , they went to tell what they were worth &c. Adde , Suidas indeed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioning this of Augustus , saith it was to the other end , of bringing into his treasury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sufficient proportion , and that it was therefore called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first of this kind , by way of equal and moderate distribution , because they that were in power before him , were wont to take away what they would . But though Suidas be an excellent Grammarian , yet in matter of history his authority is not great , and 't is sure enough the Roman subjects paid their vectigalia , certain taxes , before this , and the Publicans were the gatherers of them . And Cassiodore's words , which somewhat look toward that of taxing , yet refer it not to the cause assigned by Suidas , but because by the civil warres mens dominions or possessions were uncertain and confounded , and therefore this Census was appointed together with a survey and division , ut possessio sua nulli haberetur incerta , quam pro tributorum susceperat ratione solvenda , that every man might have his possession certain , and proportionably his tax be certain also . Cassiod . var. l. 3. Ep. 52. It is therefore by learned men affirmed , particularly by Is . Casaubon in Bar. p. 105. ( and is most probable ) that this decree of inrolling was an effect of Augustus's curiosity ( and neither of his desire to inrich his treasury , nor to reforme the excesses of those before him ) and this overruled by Gods special providence , saith * S. Chrysost . that this Emperor might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serve or be instrumentall to the conserving the record of the birth of Christ , whose name and his mothers as well as Josephs , were now inrolled . And that is a farther evidence of the nature of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it was not a taxe , for that would not have belonged to women and infants , but , as Cassiodore said , to the possessors onely . And thus Suidas himself understands it in Augusto , that he decreed to number by head all the inhabitants of the Romans , being willing to know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how great the multitude was , which must take off all authority of his to the contrary . Ibid. Note h. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his fathers house , Adde , Thus the Syriack reads it , and thus Theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his temple . So Chrysostom Hom. 52. in Gen. speaking of Abimelech driving Isaac out of his countrey , askes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; whither drivest thou the righteous man ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dost thou not know that whithersoever he sha●●●●●pen to depart , 't is necessary he should be in his Fathers house , i. e. within his providence ? And * Dionysius Alexandr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They found me in my house , saith he by the prophet , but in the Gospell , I must be in those of my father , i. e. in his house likewise . So * Titus Bostrensis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Being in the Temple of God he said , knew ye not that I must be in my fathers ( house ? ) Chap. III. ver . 1. [ * Governour a of Judaea . ] Note a. Some question may be , what is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But Ja● . Cuja●ius the learned Lawyer hath cleared it ; Rectiùs Vetus interpres Luc. 1. Procurante Pilato , quàm alii , praeside . Praeses enim Syriae tum fuit Vitellius vir Consularis , Procurator Pilatus , Eques Romanus . Cujus rei authores habeo Tertullianum , Tacitum , Josephum . The ancient interpreter Luc. 1. renders it more truly Pilate being Procurator , then others , Pilate being President , or Governour : for Vitellius was then Governour of Syria , one that had been Consul , but Pilate a knight of Rome was Procurator : So I learn from Tertullian , Tacitus and Josephus . Ibid. ver . 23. [ Thirty years of age . ] Thirty yeares old , the age before which the Levites were not to be admitted to sacred functions . Num. 4.3 . and 43. 1 Cron. 33.2 . Ibid. Note b. Of the high priests being chosen by the Procurator , Adde Theophylact. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They who were at that time high preists of the Jewes , invaded that dignity , bought it , and so destroyed the Law , which prescribed a succession in the family of Aaron . Ibid. Note . d. For the difficulty concerning Cainan in the Genealogy , see the learned Sam. Bochartus in his Phaleg . l. 11. c. 13. Chap. IV. Note a. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a roll , Adde * Theophylact , who explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a roll . Ibid. ver . 23. [ This Proverb , Physitian heal thy self . ] That which among the Jews is by way of gibe vulgarly used to a Physitian , who is himself fallen into any disease , or infirmity , Physician &c. ( which signifies a man that pretends to do cures abroad , but is able to do none at home ) is become appliable to me &c. Chap. VI. Note g. To the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( not for hoping to receive again , but ) for distrusting , as that is opposite to liberality , Adde , * In the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in Teles his Commentary of riches and poverty , speaking of Covetousness , that it permits not men to use , or communicate their wealth , he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some mens illiberality and diffidence hath sealed up their possessions . Ibid. ver . 40. [ Every one * that is perfect shall be as his Master . ] Note i. What is the full meaning and grammatical construction of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — ] hath been intimated . Note on 2 Cor. 13. c. To it I here Adde the consentient judgement of Epiphanius . A disciple , saith he , is not above his Master , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but let him be made perfect as his own Master was ( of whom the Apostle tells us Heb. 11.10 . that he was to be made perfect by sufferings ) i. e. ready for persecution , and evill speaking . Chap. VIII . Note a. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adde , It is a military word , of souldiers releeving and defending and rescuing one another , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and a work of mercy . And he that exerciseth it , is called indifferently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( see Rom. 16.2 . ) So in * Demosthenes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who help'd Aphobus to defraud me . And in Strabo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he maintained , defended a false opinion . And many the like . Chap. IX . ver . 8. [ Elias had a appeared . ] Elias was come . Note a. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appeared ] seems here to be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was come . So 't is evidently in 2 Mac. 7.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I know not how ye came into my wombe . So the Scholiast of Theocritus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , appearing signifies coming . So Plato in the beginning of his Protagoras ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , whence comest thou Socrates ? * So Chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou canst not come to the city which is above . Ibid. Note b. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christs coming to destroy the Jewes , Adde . To this may be added an observation of * S. Chrysostomes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Our Lord Jesus Christ calls his coming in the flesh by this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or going out , citing Mat. 13.3 . of the Sower going out , and John 16.28 . of his having come out from the father ; and the same * again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Christ fitly calls his coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which observation , if it have any force in it , then may this other middle coming of Christ to the destruction of the Jewes , so often styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of the Lord , and of Christ , be as fitly here express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not the going away , or departure from this earth , but his coming in power and vengeance from heaven , a consequent of his Ascension thither . On * this place of S. Chrysostome the learned Andrew Downes observes , that the Hebrews expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any administration or discharge of any office , by going in and going out . Which if it be applyable to the latter of them , taken alone , ( as it is both here and in that place of S. Chrysostome ) then 't is a farther account of the propriety of this sense which I have affix'd to it , this coming of Christ to the destruction of his crucifiers being an eminent act of administration of his regal office ( and thence oft called the kingdome of God ) in the executing judgement on such traiterous opposers of his kingdome . Ibid. ver . 62. [ No man having put his hand to the plough , and looking back , is fit for the kingdome of heaven . ] He that holds the plough must follow it close , and not make errands home , or betake himself to any other business , till his dayes worke be done , if he do he will not be fit for that imployment : So thou if thou wilt undertake my service , must not * defer or procrastinate , but presently set to it , without any delay , and then follow it with the same diligence , and if thou art not thus ready to set out with me , if thou either pretendest , or really hast such kindness to thy former course and what thou hast left at home , as to take thee off one day from my service , thou art not worthy of the dignity , and advantages of a Christian life , art no competent judge of them , nor consequently fit for a disciple of mine . Chap. X. Note a. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for concurrence or meeting , of two things , Adde , * Calcidius's definition of fortune , that it is concursus simul cadentium causarum duum , originem ex proposito trahentium , ex quo concursu provenit aliquid praeter spem cum admiratione , a concurrence of two causes falling together , having their beginning from counsel , from which concurrence something proceeds besides hope with admiration . Chap. XI . ver . 29. [ And when the people were gathered thick together , he began to say . ] As for the second question proposed v. 16. he now in the presence of a great multitude gave answer also to that ( see Mat. 12.39 . ) Ibid. ver . 41. [ * Give almes of such things as you have . ] The best way of purifying &c. is by works of mercy and liberall almes-giving ; As far as you are able restoring to the injured , or if there be not place for that , giving to those that want . Ibid. Note c. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. after the place from Deuteronom . 16.10 . Adde ; But because the precept is here given to the hypocriticall Pharises who may have been guilty of great sins of injustice , and 't is not impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie that v. 39. ( though I conceive it may fitly be taken in another sense , noted 1 Cor. 5. Note h. ) and because this sin of oppression , and rapine , and cheating , and wronging others , is so ordinary in the world , that it may be reasonable for our Saviours speech to respect that among other sins , and so to propose here the way , on the sinners part , required for the cleansing of that ; Therefore it is not amiss yet farther to observe , that the place here [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and not [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] or [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] may in construction be so rendred , as that the two accusative cases shall be set by way of apposition , and both follow the verb [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and then the meaning will be , give what you have , or as far as you are able , as far as all that you have will reach ; This we know the injurious is bound to , in case of rapine , to restore all that he hath taken away , before he can hope for pardon ; but in case he be not able to restore all , yet certainly he must go as far as he can , and that is the least that will be accepted , ( nay Zaccheus's example when he repented , may be fit in that case to be considered , who made a fourfold restitution to the injured person , and gave half of his goods to the poor , over and above . ) And he that either restores to the utmost or doth it as far as is now in his power , he doth restore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense . But because many cases there are , where●n there is not place for exact restitution to the person injured , he may be gone , and all that have right to what was his and the like , and in that case , giving to the poor , in works of mercy or pity , is the onely way left of restitution , and the like holds in other sins ; wherein though no other man be wronged , yet there is pollution contracted , and that must be cleansed by some effectual works of repentance ; and mercy to the poor is specified as an eminent work of this kind , Dan. 4.27 . therefore in all these , and the like respects , the precept is here given more generally , to make use of these works of almes , where the case requires , as restitution , where the case requires that , and even then , after Zacheus's example , almes also ; And so the full of the precept , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , give what you have in almes , even all that you have , where all is ill gotten , and the whole lump is by that means unclean , or as much as you have taken by rapine , and oppression , whatever that is ( with advantage ) if you have so much : If you have not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what you have , will by Gods mercy be accepted . And so in other sins , wherein others have not been injured , or wherein no restitution is required , still a very liberal almes-giving is required , not onely so much , as were every mans duty , abstracted from these pollutions thus contracted ( as almes-giving , we know , is simply under precep● , and some degree of it is our righteousness , in the sacred style , we are unjust if we performe it not ) but in some proportion to a trespasse-offering , so much more , as a fruit of repentance , and a revenge on our selves , and an evidence of our true contrition for our sins . And this , in respect of the quotum , set down indefinitely ( not defining the just proportion , but leaving that to our choice ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what we have , or are able to give , and not onely some small mite , unproportionable , as it would perhaps be interpreted , if it were here [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in Gemisthus's notion premised , or as that is no more than [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in Tobit , out of what thou hast . Vers . 44. [ Which appear not , and the men that walk over them are not aware of them . ] Grown over with grass , and they that see the green outsides of them , Mat. 23.27 . know not what is within , viz bones of men and putrefaction , and so are defiled and polluted by them , ( See Note on Mat. 23. ff . ) Ibid. Note f. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for pozing , Adde , as an angry schoolmaster that seeks occasion of severity against a scholar ; Theophylact expounds it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , asking often , one question after another , ensnaring . Chap. XII ver . 15. [ * Mans life consisteth not in the abundance of the things which he possesseth . ] Vers . 19. [ * Be merry . ] Live festivally , please himself and entertain others . Vers . 50. [ * I have a baptisme . ] Note e. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for fixedness of attention , Adde , Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to look earnestly , without ever looking off , on him that holds up the mappa or white cloth in the races . Ibid. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doubting , or suspence , Adde , So in Dorotheus , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one , when one is not intent on what he hath in hand , but is uncertain , and indifferent which to take to , all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following , being carried about without any certain aime . Ibid. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken for sollicitude , Adde , Theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he forbids sollicitous care under that phrase . Note c. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an expression of wish and desire , preferred before the second rendring , Adde , unless we prefer that other reading , which we find in Marcus Eremita * de baptis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and I would be pleased , or glad , if it were already kindled . Note d. The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the note of the future . So 2 Esdr . 4.45 . habet venire is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to come . And in the Athanasian Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall rise ] is rendred in Latine , habent resurgere . So in * Chrysostome . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And so † oft in Lactantius , * quod carne indui haberet in terra , i. e. that he was to be incarnate , and again , quòd plurimae sectae & haereses haberent existere , that there should be many sects and heresies . Chap. XIII . ver . 3. [ Except ye repent . ] If you continue your present wicked practises raising sedition under pretence of piety , as frequently you are apt to do ( see Titus Bostrensis p. 803. C. ) then as they perished &c. Ibid. ver . 31. [ The same day there came certain of the Pharisees , saying unto him , get thee out , and depart hence , for Herod will kill thee . ] Upon his instructing the people and doing miracles , in this manner , some of the Pharisees unwilling that they should thus see his power , and hear his doctrine , were very desirous to have him gone , and for a pretence suggest the danger that he was in from Herod , if he should stay any longer , saying , Go out of Galilee , Herods jurisdiction ; for if thou stay here , he will put thee to death . Vers . 32. [ * That fox . ] Herod , ( by the manner also of the expression , left dubious , intimating the subtlety of the Pharisees , disguised by them , but by him discerned , who by the mention of Herods design to kill him , thought to drive him out of their coasts ) that I attend &c. Note b. To the testimony of Simplicius concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for instruction , Adde , Zaleucus in his prooem to his Lawes , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are put together as phrases of the same importance , wise men and such as meant to be safe . Ibid. Note b. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] for the time of his doing miracles , Adde Theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I must stay here a while and do miracles . Chap. XIV . 35 . [ It is neither fit for the land , nor yet for the dunghill , but men cast it out . He that hath ears to hear let him hear . ] It is not fit , or useful ( as some things are ) to enrich the ground , no nor to mix with other things , which being corrupted from their primary use , are yet good for that ; and so are kept , though in a mean place , for that use , but is utterly unprofitable , and generally dealt with as such , cast out without any respect . Let every disciple , every Christian , designed by Christ to be the salt of the earth , lay this to heart , for he is neerly concerned in it . Ibid. Note c. In the end , Adde , But perhaps , and indeed most probably , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may , in the husbandmans notion , signify [ land ] whether pasture , meadow , or tillage , all which are improved by manure . So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Heb. 6.7 . Now two sorts of manure there are ; Some things have a peculiar propriety to the enriching of ground , and are used alone , without mixture of any thing else with them , as to some ground , marle , lime , &c. Some things having not this propriety in any speciall manner , yet being in mixture with those that have , are fit for this turne , and of such generally our mixum's or compost's are made , whe●e●n all kind of dung being one speciall ing●●d●●nt , that mixum may wi●l be the thing ●●at is he●e express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dunghill , whither , as is here intimated , many other things are cast , as well as dung . Now salt , which is very good for domestick uses , when that loses its virtue , when 't is corrupted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so is no longer good for those uses , 't is likewise good for nothing else . Other things , when they are corrupted , do but change their use ; dung it self , in the utmost degree of putrefaction is good for enriching of land , but salt corrupted , quite unlike other putrid things , is not good singly by it self , to be laid on any sort of land , no nor in mixture , or compost with any thing else , no not with dung , which is most usefull . And this is the state of a putrid disciple , a corrupt Christian , he doth hurt , wheresoever he is , but no kind of good , and therefore as a wicked , and not onely unprofitable servant ( or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unprofitable is the worst character , that can be ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is cast out , as here the unsavory salt , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejectaneous , or reprobate , whereas the good Christian is elect , precious , a good and faithfull servant , very profitable to his Masters use , and honour , and the advantage of other men . Chap. XV. Note c. To the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for one engaged in a wicked course , Adde , 1 Tim. 5.6 . She that lives in pleasure is dead , while she lives . So the Jewes have a saying , Ill men while they live are said to be dead . And so the ancient Arabs . Not he that is at rest is dead , but the living dead man he is truly dead . Chap. XVI . ver . 25. [ And Abraham said , Sonne remember , that thou in thy life time receivest thy good things . ] 25. And Abraham with all * mildness and gentleness , and compassion , without any reproaching or reviling said unto him , All that I can in this thy sad condition impart to thee , is only to tell thee what thou art now to expect , and to mind thee of the reasonableness of it ; For all thy portion of abundance and prosperity and ease , and felicity , without intermixture of afflictions , thou hast already enjoyed , and spent upon thy self in thy life time , without imparting them to any other though in neversomuch want of thy releef . Note e. The phrase of receiving thy good things seems to be agreeable to the Hebrew style which useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiving his world ] for an uninterrupted course of secular felicity , when all things succeed according to a mans will in this world , according to an antient saying of theirs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whosoever shall pass thorough forty dayes without chastisements hath received his world , a full abundant reward for all the good he hath done here . Vers . 17. * [ And it is easier . ] Which you are not to look on , as any designe that the Law , and Prophets , the substancial parts of the Jewish religion should be abolished , or any carnal liberty brought in , instead of it by Christianity , that shall never be , See Matt. 5.17 . and Note g. Chap. XVIII . ver . 2. [ Neither regarded man ] Nor was moved with shame or remorse , or compassion toward any man. Ibid. Note b. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read , which Ps . 103.9 . is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so 1 Thes . 2.16 . signifies long duration , &c. Ibid. Note i. Of the reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Chrysostome Adde , and Antiochus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. ver . 38. [ Jesus thou sonne of David , have mercy on me . ] O thou omnipotent eternall sonne of God of whom the Prophets have told us , that thou shouldest be born of a Virgin , of the off-spring of David , I beseech thee to pardon my sins , and shew thy divine power in healing me . Ibid. ver . 42. [ Thy faith . ] Thy beleeving me to be the Messias , express'd by thee , v. 38. Chap. XIX . v. 14. [ But his citizens . ] Now the reason of his journey to that far countrey , v. 12. was because those his countrey-men , &c. Chap. XXII . ver . 41. [ Was d d withdrawn . ] Note d d. The use of the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is observable among the Hellenists , signifying no more than to depart . So 2 Mac. 12.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when they were departed thence nine stadia . So Act. 21.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we were gone or departed from them . And so if that be the word in this place , it must certainly signifie no more , but will be thus best rendred , [ he departed from them ] But then the Kings MS. reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is not capable of any other rendring . Chap. XXIII . 29 . [ Blessed bb are the barren . ] Heavy dayes are shortly to come upon this people , miserable streights and distresses by famine first , and then soon after even utter destruction , &c. Ibid. ver . 31. [ If they do these things on a green tree , what shall they do on a dry ? ] The righteous and the wicked together Ezec. 21.2 , 3. or the rich and the poore together , &c. And if my portion , &c. be so sad and lamentable under the Roman Judge and Souldiers , what will become of the profest enemies of God , who , &c. and shall fall into the hands of whole armies of the Romans ? Or if in the distress that shall come upon you , the rich and noble shall be put to such streights , then what will the condition of the meaner sort be ? Note b b. This expression of the dayes approaching , that they shall say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blessed are the barren , &c. had certainly its completion , in what befell Jerusalem in the time of the siege . But more particularly it may refer to one passage : After that Titus had incompass'd the city with a wall , so that none could come out to forage , they were forced to feed on dung , saith Josephus , on shooes and girdles , &c. and for want of such provision as this , one Marie , a noble and rich woman , daughter of Eleazar , bereaved of all by the Seditious , killed her sucking child , and drest it , and eat part of it , and the souldiers breaking in upon her , and finding a part left , went away in detestation , and presently the newes of it went over the whole city , and every one , saith * Josephus , look'd upon it with horror , and with the same compassion , as if they had done it themselves . Then was this speech fit for them to take up , on hearing this horrible newes , Blessed are the barren , and the womb that never bare , and the paps that never gave suck ▪ in comparison to those that are forced to feed on the fruits of their wombs , and devour their own sucking infants . And then that which followes ; [ If they do these things on a green tree , what shall be done on a dry ? ] may perhaps be best interpreted in relation to this particular fact also , of that noble and rich woman , Marie . If such horrible things befall the wealthyest among you , what a dismal state shall all others be involved in ? This may possibly be the meaning of the phrase . But if not , then in that other notion of the righteous and the wicked , it may have had its completion also . On the GOSPEL according to St IOHN . Chap. I. ver . 14. [ The glory cc as of the onely , &c. ] NOte cc. For the signification of the particle [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as ] S. Chrysostome's note is worth reciting , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is not a note of similitude or comparison , but of confirmation and unquestionable definition ; as if , saith he , the Euangelist had said , we saw his glory , such as became , and was fit for the onely begotten , and true natural sonne of God , the king of all . To the same purpose saith Adrian , in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Scripture , p. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Scripture useth [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] two wayes ; 1. By way of comparison : And 2. Of confirmation : and as an instance of the latter he gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Truely God is good to Israel , Psal . 73.1 . and this text , where saith he , 't is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the glory of the true onely begotten sonne . Chap. II. ver . 21. [ He that doth the truth . ] A sincere upright person . Chap. IV. ver . 6. [ Now Jacobs well was there , Jesus therefore being wearied with his journey sate a thus * on the well . ] In this place was the well which Jacob once digged , on which occasion Jesus being weary of travaile sate down close by it on the ground . — Note a. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus ] is by Theophylact interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , simply , after any manner , not on a seate , without any provision made for sitting upon the ground . And if so , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be not [ on ] but by , or neer , the well , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 16.7 . is at , or by the spring of water . Chap. V. ver . 4. [ * Went down into the poole . ] Descended by some steps on the brink of the poole , and by that advantage , and by some instrument for that purpose , stirred up the lower , and grosser parts of the water . Note a. In the end , Adde , In this variety we can but resolve what the context makes most probable , and that is , to adhere to our ordinary reading without admitting either of those changes , which those venerable copies , so contrary one to the other , suggest to us . For as to the former , the troubling of the water being taken notice of , both v. 4. and v. 7. as the onely thing that gave or rather excited ( for a very short time ) the medicinal virtue in the water , there was no need of the miraculous interposition of one of Gods holy Angels , to effect that ; any ordinary man , sent down for that purpose , was sufficient thus to move or trouble the water . As for the bathing of an Angel at a certain time , there is no probable account to be given of that , nor can it have any special energie , to the making of the waters medicinal , for the bare troubling the waters did that , v. 4.7 . As for the latter , which leaves out the whole fourth verse , the remainder of the context utterly resists that , being all built on that relation of the medicinal nature of the poole , and the circumstances of it , which are given us in that verse . The context then remaining intire , as it doth in our ordinary copies , the onely objection I discern to offer it self against the way of interpreting it , of a medicinable virtue , naturally arising from the fresh warm blood of the entrails of the sacrifices that were wash'd there , is , that the cure was limited to one , to him that first stepp'd in , and this man had been there long in vain , because another still stepp'd in before him ; which may be thought unreconcileable with that opinion of the medicinable virtue of the blood , in that poole , which would as probably minister to the cure of more , as of one . To this I answer , that it is very probable , there might be causes of this ( more than one ) arising from some circumstances of the place , &c. which being not taken notice of in the text , cannot with any certainty be assigned by us , at this distance , and yet this very possibility that there were such , be sufficient to avoid the force of that objection . For instance , the place that contained these medicinal waters , might be of no larger capacity , than to hold one at once ( and the steps down to it somewhat proportionable ) and that on purpose designed , in order to curing diseases , to which it was most likely to contribute , if the virtue that came from the entrailes , were kept within so narrow a compass , as when a medicinal bath is to be provided by infusion of herbes , &c. 't is ordinary to use a vessel of no greater capacity , than will suffice one patient at once , that the infusion of the drugs may be the stronger , and so more medicinal . And then considering how apt those grosser parts are , when stirred up , to sink again , and some space being allowed to the officer , that moves the water , to ascend before the patient can descend , it followes regularly , that the cure should be thus limited to one patient at one moving of the water , and if * S. Chrysostome judge aright , in one year ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , one onely in a year ( at this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , season , or Paschal festival , when the great multitude of sacrifices were newly wash'd there ) was cured by that water . All this is here very fitly supposeable , non obstante either the mention of the poole , which may be deemed to signifie a place of a greater capacity , or the five porches , v. 2. For the five porches , those being parts of Bethesda , the house of mercy , or hospital , as hath been shew'd , there might be uses of them for the sick , and diseased persons , which lay there , v. 3. without imagining them to be so many entrances to this poole . And then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though by rendring it in Latine , piscina , and poole in English , it may seem to be of a larger capacity , yet being , we know , by the antients used vulgarly for the font in the Church , and that expressely from the use of it in this place , it need not be supposed here to have been of any such large capacity . And then this being thus premised , and supposed , all that is here said , is very consonant . 1. That after the moving of the water , it should be medicinal onely to one at once ; and 2. That he onely that could make most haste , and so come first , was likely to receive benefit by it , and so this lame man miss of it , because he could never get to be foremost : other waies there are also supposeable , to remove all force of this objection , and secure the probability of this conjecture ; But because I propose it onely as such , I shall not farther insist on them . Vers . 13. [ For Jesus had convey'd himself away , a multitude being in that place . ] 13. For by reason of the great multitude that was there at that time , Jesus had opportunity to depart from among them , without any mans taking notice of it . Vers . 17. [ Worketh . ] Hath done works of providence , ( see Chrysostome Hom. 10. in Gen. p. 63. ) preservation , &c. Chap. VII . ver . 14. [ Now about the midst of the feast . ] Now on some middle day of the feast , on one of the eight dayes of which the feast consisted , but neither on the first , nor the last of them , v. 37. Vers . 21. [ Ye all * marvell . ] Ibid. Note d. lin . 13. read , whereas others are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Ibid. lin . 18. dele , as the Hebrews Act. 6.1 . used the Jerusalem paraphrase . Note g. read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chap. VIII . Note b. To the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for prorsus , omnino , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adde , So in Alexander Aphrodisaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . speaking of that honour , and piety , which is the end of making the statue or image of any , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A statue had not at all been made without that cause . And after speaking of chance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but somewhat that was utterly unexpected . And again speaking of the duties of man , Without them , saith he , the life of man is not a life , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor indeed at all the life of men any longer ; and many the like in that one book . But the other interpretation also [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the first ] may well enough be born , and hath the example of the Septuagint , Gen. 13.4 . and 43.18 . and 20. and of * Nemesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having held out at the first , they yeelded at the end . Chap. X. Note b. To the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for preaching , or being heard , in the passive , not active sense of hearing , Adde , Plato in Phaedro , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I desire to temper the brackish hearing with sweet , or potable speech , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearing ] is used for the word , or speech which is heard . Chap. XIII . Note b. Read , The Hebrews had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the former washing the whole body , &c. the other two , of the hands , or feet , of one part alone , either by immersion , or powring on of water . Chap. XIX . Note b. Of the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was about the third hour ] Adde , And so Peter Bishop of Alexandria reads it , adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the accurate Copies have it , and that written with S. Johns own hand , which is still preserved in the Church of Ephesus , and is had in great Reverence by the faithfull there . But of what authority that relation is , may yet be questioned , and the antient Alexandrian Copy which we have oft cited by the name of the Kings MS. accords in the maine with the Printed Copies . Chap. XXI . ver . 7. [ * Fishers a coate . ] Note a. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , may thus be collected . 1 Sam. 18.4 . Jonathan is said to put it off , and give it to David . Where , as the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pallium ( see Matt. 5. Note r. ) the upper garment , so by Jonathans giving it to David , it appears it was of some value , and that agrees also to the upper garment , which was such . Now though Suidas in one place interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the inner garment or shirt , yet it is clear by him elsewhere , that this was his notion not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for so he sets down the difference between these two , making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the inner garment , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the outer . So the old Greek and Latine Lexicon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instata superaria , garments that are put over . Nonnus expresses this here to be cast over them , to cover their thighs , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A covering to their nakedness , Theophylact gives a larger description of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — It is a linnen garment that the Phaenician and Syrian fishermen gird about them , either when they are naked , or when they have other garments on , such as the Painters put on the Apostles , over their other cloths ; and this was the reason why Peter being naked , toyling about catching of fish , to cover his nakedness , girt this garment about him . This description of his inclines to beleeve , that it was simply an apron , which is worn over cloths sometimes to keep them clean , sometimes is cast over the naked body to hide the shame , as we read in the story of Adam . On the ACTS of the holy APOSTLES . Chap. I. ver . 4. AND * being assembled with them . ] And as he did eat and drink and was familiarly conversant with them , thereby to give them all possible assurance of the truth of his resurrection , and so of his power and Godhead , and that he was indeed the undoubted Messias , ( see Note on Matt. 26. f. ) he gave , &c. Ibid. ver . 7. [ Or aa the * seasons . ] Note a a. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which sometimes signifies an opportunity , or seasonable time , sometimes also signifies a moment , or least particle of time . Thus 't is wont to be defined , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is that wherein there is no time ; And so it seems to signifie here , where Gods reserving the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times and moments , in his own hands , so that they shall not be known by them , seems parallel to [ the day and hour knoweth no man ] the day , and the times noting a larger proportion of time , and the hour , and the moment a lesser , and accordingly the Vulgar reads vel momenta , or moments . Ibid. Note c. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , house for the Temple , Adde , And accordingly Theophylact and Oecumenius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the house he means the Temple , for in that they did eat . Ibid. Note d. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name ] for a person , Adde , the use of S. Chrysostome * Hom. 1. in Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not sufficient for twenty names , i. e. for an assembly of so many persons . Vers . 18. [ * Headlong . ] He sell forward on his face upon the ground . Ibid. Note f. Read , That Judas's death was caused by a suffocation of greef , was shewed Note on Matt. 27. a. The death is here described by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that doth not necessarily import any more , than falling forward on the face , ( contrary to supinus , falling or lying on the back ) as it is on the place in Matthew expounded from the Grammarians ; But it is possible also , it may denote the throwing himself down a precipice , &c. But whether this were the manner of his death or no , the context gives us no means to define . Ibid. ver . 25. [ His hh own place . ] h h. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be best collected from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lot , or portion of ministery and Apostleship , i. e. of Apostolical ministery , in the beginning of the verse , the taking of which is preparative here , to his going to this . That certainly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Phavorinus , a part , or portion , that falls to any , particularly a province that belongs to any Governor , and if that be a Bishop or Governor of the Church , then such a Province , styled , v. 20. out of the Psalmist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bishoprick , which he that succeeds in , is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take there , as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take the portion of ministerie , &c. And then that which is thus become any mans assigned Province , cannot more fitly be express'd , than by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place , or Province proper to that man , assigned to him . This therefore regularly belonging to Judas , if he had not , by his treason against his Master , forfeited it , ( which is here said as in a parenthesis , being inclosed with two comma's , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) Matthias now succeeds him in it , takes his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lot or portion , and so is now to go to this , as his own place or Province , which had else belonged to another . Many prejudices there are against understanding this phrase of hell , as some have understood it ; as the place whither Judas was to go . For 1. That was not his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper place or assignation of Judas , but common to all other damned spirits . 2. 'T was not S. Luke's office to pass sentence on Judas , any farther , than by setting down the hainousness of his crime , which he had done , v. 16 , 17 , 18 , 19. and was not to proceed to judge , or affirme ought of Gods secrets , such is his going into hell . And 't is S. Chrysostomes observation on v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , behold the wisdome of S. Luke , how he doth not reproach or insult on Judas ; but simply sets down the matter of fact , without any descant on it , and what he addes , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he discourses of the present vengeance ] belongs evidently to what befell him in this present world , and so excludes all inlarging , to his future damnation . 3. There is no propriety in saying of the one , that he sinned to go to hell , but of the other 't is most proper to say , that he was elected to such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portion , to go or that he might go to it . To this accords Theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — He calls that his own place which Matthias should obtain . — So Oecumenius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It may be interpreted of Matthias , that Judas being fallen , he should have his place for his own , receiving his Bishoprick , making place and Bishoprick synonyma . So Didymus ; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among many things signifies , saith he , an order , as the place of a Bishop or an Elder . So the Ordinary Gloss , ut abiret in locum suum , i. e. sortem Apostolicam , his own place , i. e. the Apostolical lot , making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one , just as I have interpreted it . Chap. II. Note e. Of the liberality of the Christians , v. 44.45 , 47. Adde , where , saith the text , they had all things common , sold their possessions and parted them to all , as every man had need , &c. living all as it were out of one common stock , as those that are joynt-sharers , and partners in all . To which purpose it is observable from Levit. 6.2 . that the common or joynt-interest , that Merchants or Tradesmen ofttimes have in Traffick , called there by the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the putting to of the hand , is by the Septuagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication or communion , or ( which is used also in this sense of joynt-interest ) fellowship , and in the Chaldee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a society of hand , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sociavit , participem fecit , a trading of partners , and so in the Syriack also , in the same word , which they use in the New Testament to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and particularly here in this 42. verse . And this is thought fit to be recorded by the Apostles , &c. Chap. III. ver . 26. [ * In d turning away every one of you . ] To turn every one of you from your unbeleefe and impenitence , and so to make you capable of his pardon , in case you should be thus wrought on , and converted by so efficacious means . Note d. It is matter of some question whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turning ] refer to Christ , or the Jewes . It may fitly refer to Christ , turning them by his grace , and so blessing them . But Oecumenius refers it to the Jewes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if ye will turn every one from his iniquities . And so it may be also , as an effect of Christs grace in us , and as a condition to qualifie us to receive benefit by his resurrection and blessing of us . Chap. IV. ver . 33. [ * Gave c the Apostles witnesse . ] Confirmed their preaching and accounted it as a debt which they ought Christ for his great dignations among them . Note c. The Greek [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is by Theophylact observed to have some energie in it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he signifies somewhat to be intrusted with them , as a depositum , which they were to restore , and so speakes as of a debt . Accordingly the Vulgar Latine duely reads reddebant testimonium , they rendred testimony . Chap. VI. Note a. To the Syriacks rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jewes , that understand Greeks , Adde , And so by * S. Chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that speak Greek , in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The profound , or deep Hebrews . And thus ch . 9.28 . when the other Jewes , those of the profounder sort , had such an aversion to S. Paul the Apostle of the Gentiles , that they would not see him , saith S. Chrysostome , he was yet admitted to speak , and discourse with the Hellenists . Ibid. Dele , [ which used the Jerusalem paraphrase which is now extant . ] Chap. VII . ver . 2. That Mesopotamia there comprehends the place of Abrahams birth , Vr of the Chaldees , appears by Ammianus . Vr , saith he in Mesopotamia fuit in via è Tigri Nisibem . Vr was in Mesopotamia , in the way from Tigris to Nisibe , Ibid. ver . 19. * So that they cc cast out their young children . Note cc. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , there can be small doubt , 'T is after the Hebrew idiome no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to expose , or cast out helplesse , to certain ruine , in the same manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do mercy ▪ Luc. 1.72 . is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pity , or commiserate . All that is here to be taken care of , is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be so rendred , as that it may with truth belong to Pharaoh the agent in this verse , and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Israelites , who were so il● handled by him . As it lyes in our ordinary English , and the Vulgar Latine , it seems to refer to the Israelites , exposing their own children , Pharaoh dealt subtilly with our Fathers , so that they cast out , that must be , our Fathers , cast out , and so the Latine , ut exponerent infantes suos , which perhaps was thought to have truth in Moses's mother , Exod. 2.3 . But it must be remembred , that what she did , was by her designed ( as the hiding , v. 2. ) to the preserving of the childe , whereas here the exposing the children is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the end they might not be preserved , or kept alive . It must therefore be resolved that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to Pharaoh ; he that evill intreated the Israelites did it , in or by exposing , or casting out their children , for so the Infinitive mood with , or without the article , but especially with it , is to be rendred , after the manner of a Gerund , faciendo , in , or by exposing ; without the article 't is Act. 15.10 . why tempt ye God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or by imposing a yoke ; with it , so Ruth . 1.6 . where the Hebrew read , the Lord had visited his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which we rightly render ) in , or by giving them bread , the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in Asulanus's copy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And Ps . 78.18 . they tempted God in their hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( we rightly render ) by asking meat for their lusts , the Greek in all copyes hath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they tempted God by or in asking . Now what Pharaoh did by his bloody Officers , or by his people , i. e. the Aegyptians to whom the charge is given Ex. 1.22 . himself is fitly said to do . Ibid. Note f. Of Chiun , another name of Saturne , Adde , So in Plautus's second Punick scene , Mo lechianna is by learned enquirers discovered to be no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the image of Chiun , all one with temunah sel ucoch in the former scene , i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image which is El God , and sculpture , i. e. God engraven , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God among the Phaenicians signifying peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saturne . Chap. VIII . ver . 27. [ Queen ] the Kings mother ( see Oecumenius . ) Chap. IX . Note a. Among the parallels to the Proverbial speech of kicking against the goads , Adde , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , striking the Adamant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , treading on the fire , in * Chrysostome ; So * again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that strikes the Adamant is himself stricken , and he that kickes the goads , is himself goaded . Ibid. Note c. Of the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for teaching , Adde , So it is used in the Septuagint Exod. 4.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will open thy mouth and teach thee , and so Jud. 13.8 . and Ps . 31.8 . and Isai . 40.13 . Ibid. Note d. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 edifying , Adde , The word is elsewhere very often used in these books , especially in S. Pauls Epistles ; And therefore it will here be fit to premise that which may give light to it in all those places . 'T is generally used in this metaphorical sense with application to the Church of God , and the spiritual building thereof , partly in respect of knowledge , but principally in respect of Christian practice ; The Church is the house of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Pet. 2.5 . a spiritual house , and every Christian , one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living stones , which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are edifyed , or built , and of which this house is made up . And the building it self , i. e , edification is the compacting , or orderly joyning together of these living stones , in beleef of the truth , and charitable living together , from both which proceeds the strength and comelinesse of the structure , and the fitnesse for the use and honour or him , whose it is , i. e. Christ . So that whatsoever tends in any eminent manner either to the converting of infidels , bringing them into the Church , to the advancing of Christian knowledge , or especially of piety , in any one or more particular men , or to the planting of unity , peace , and charity in any particular national , or in the Vniversal Church of God , that is said to edifie , or build up , and which of these senses peculiarly belongs to the word in any place , must be judged by the context , and circumstances of the place , where it is sound , and may not be here set down more particularly . Chap. X. ver . 4. [ A aa memoriall . ] Accepted as a special sacrifice . The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memorial in this and some other places is here fit to be observed : it is a forme of speech signifying an oblation or sacrifice . So Lev. 2. ● . The priest shall take from the meat offering a memorial thereof , and burn it upon the altar , it is an offering made by fire of aswe●t savour unto the Lord : where it is clearly affirmed of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the memorial ] that it is an offering , &c. So v. 9.16 . and c. 5.12 . c. 6.15 . and oft elsewhere . And so the ascending or coming up before God ] inclines it here , for that is proper to sacrifices and oblations to go up and render a sweet savour to God , and this is here fitly attributed to his prayers and almes , which are the Christians sacrifice , an odor of sweet smell , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a welcome sacrifice to God , Phil. 4.18 . and Heb. 13.6 . Ibid. ver . 20. [ * Grecians . ] Those Jewes which spake & used the Greek Language and Bibles Ibid. Note a. Of the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a passive sense , Adde , * Occumenius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they also are called wandring starres . Chap. XIII . ver . 7. [ The a Deputy . ] Note a. That Sergius Paulus should here be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proconsul in Cyprus , v. 4. hath some difficulty in it , it being resolved by Strabo , l. 14. p. 470. that after the Romans taking this Island . it became a Praetorian Province , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And again , p. 471. mentioning the subduing of it , and possessing it by Cato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from that time the Island became , as now it is , a Praetorian Province ; which concludes it under a Praetor , not a Proconsul . And so Zonaras on the 8th . Canon of Ephesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Duke of Antioch a Commander was sent to Cyprus , on which pretence it was that the Bishop of Antioch did at the time of that Council pretend right of ordaining the Bishops of Cyprus . This difficulty Baronius indeavours to remove Anno Chr. 46. n. 11. by conceiving that the Proconsul of Cilicia had the administration of this Praetorian Province also , and consequently that this Sergius Paulus was now this Proconsul of Cilicia . This he collects from Sigonius De Antiq. Jure Provinc . l. 1. c. 14. who affirmes it of P. Lentulus and some others , that being Proconsuls of Cilicia , they administred Cyprus also , which saith Baronius , non illi tantùm sed & successoribus esse aequè concessum , par est credere , it is reasonable to beleeve , not of him onely , but of his successors as well as of him . But the words in Sigonius do sufficiently refute this conclusion ; For he having indeed affirmed that this honor of holding Cyprus together with Cilicia was granted by the Senate not onely to P. Lentulus , but also to Ap. Claudius and M. Cicero , as special honors designed to those three Proconsuls , addes , Post Ciceronis autem proconsulatum , ut à Ciliciae Praeside tres Asiaticae Diaeceses , sic etiam Cypri administratio ablata est , ac proprius , ut ex lege debuit , Praetor , cum suo Quaestore in eam missus est . After Cicero's Proconsulship , as the three Asiatick Diaeceses were taken away from the Praesident of Cilicia , so was the administration of Cyprus also , and a peculiar Praetor with his Quastor sent thither , according as by the Law it ought to be . And therefore so it must be supposed to be at this time of Claudius's reign , long after Cicero's time . It remains therefore that the most obvious way of removing this difficulty be resolved on , as the most true , viz. that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Commander of this Praetorian Province is here improperly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proconsul , not in a strict acception of that word , but as that is more loosely taken for any Governor sent thither by the Romane power . Accordingly the Vulgar Latine calls him onely Praesidem praesident or Governor ; a title used in the place newly cited from Sigonius , for the Proconsul of Cilicia , which notes the promiscuous acception of such words . To which may be added , that the title of Proconsul , belonging duely to the Governors of Cyprus for some time , viz. whilest Lentulus , Claudius , and Cicero , Proconsuls of Cilicia held Cyprus , it might now abusively and vulgarly continue to the Praetor of Cyprus , though properly it did not ; especially considering the flattering nature of the Greeks , which would still bestow the most magnificent titles upon their Governors . Ibid. ver . 27. For they that * dwell at Jerusalem , and their rulers , * because they knew him not , nor yet the voices of the Prophets which are read every Sabbath day , ee they have fulfilled them in condemning him . For the Sanhedrim and people of Jerusalem that then was , did not understand him to be the Messias which they might have done if they had considered the predictions of the Prophets , contained in those lessons and portions of Scripture ( especially Prophetick ) which every Sabbath day are read in their Synagogues , but adjudged him to death , and in so doing , fulfilled those very prophecies , which they understood not , yet pretended to understand and value so much , for they said it should be so . That there is in this verse a trajection , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there can be no question , the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the latter part belongs to the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the former , and the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] they adjudged or sentenced him , and they fulfilled or accomplished them . And such trajections are ordinary among writers , and go for elegancies , where they are used . The onely difficulty will be , to what sense the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] before [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] shall be rendred . For either that may couple the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then the construction will lye thus , For they that dwelt at Jerusalem , not knowing , and ( consequently ) condemning him , fulfilled the sayings , or voices , or words of the Prophets ; or it may possibly not be a copulative , but ( as oft it doth ) emphatically affect the words to which it is joyned , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then the rendring will be , not knowing him , they fulfilled the words of the Prophets , even those words that are every Sabbath read in their ears ( and therefore should in reason be taken notice of by them ) in or by thus condemning him . But the former or these is the most probable . Ibid. ver . 41. [ Ye gg despisers , and wonder , and * perish , &c. ] Beware that by your obstinate resisting and rejecting this way of salvation now preached , and confirmed from heaven by Gods raising Jesus from the dead , when ye had opposed and crucified him , you do not bring a remarkable astonishing destruction upon your selves , in the same manner ( and a heavier d●●gree ) as it fell upon the Jewes from the Chaldaeans ●●ab . 1.5 . as a just punishment of their despising the rich mercies of God ●fforded them , and going on impenitently in their sins against all the messages sent them by the Prophets , and b● so doing cause the Gospel to be removed to the Gentiles , v. 46. A thing which will come to pass suddenly , in both parts , ( the Gospels being taken from you , and preached to the Gentiles , and the Romans coming in and destroying you ) though so incredible to you , that &c. Note g g. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold ye despisers ] which from the Septuagints reading the Apostle here embraceth , are very different from what not onely the Vulgar Latine , and our English , but also the Chaldee , and the Interlineary retain in the place of Habakkuk c. 1.5 . from whence it is clearly cited , the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being by them read , as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in gentibus , among the heathen , which the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gentes . Hereupon learned men have made conjectures , that the Greek interpreters had some other reading ; Beza , and Capellus , and from him Grotius's Posthumous Annotations have mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Capellus hath thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possible . But Mr. Pocock by his acquaintance with the Arabick writers , hath superseded these conjectures , and given assurance that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the word , which as the Greek rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despisers , so the Syriack in Habakuk express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrogantes , transgressors , and the Arabick by negligentes , taking the word for the plural of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which though it be not met with in the Bible , yet may be resolved to have been anciently in use among the Hebrews , both by the notions , which the Greeks and Syriack and Arabick interpreters had of it , and by the frequent use of the word in the Arabick , for injustus fuit , se super aliquem extulit , à vero declinavit , recessit , insolenter se gessit , mentitus est , fastuosè incessit , being unrighteous , proud , transgressor , insolent , lyer , fastuous , as he there cites out of the Arabick Grammarians , shewing that the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maroche , is by Bar Ali in his Syro Arabick Lexicon expounded by the same word , by which Aliauharius renders Albagyo . As for the later words of this verse , though some have been willing to make some alteration , yet there will be little need of it , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and wonder , and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that followes , will be as fitly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not so , as that signifies a dissolution or destruction , but as in the Arabick 'tis used for any change to the worse , as when meat hath lost it's smell or tast , and is applied to such a change , as is in one astonish'd or confounded . So R. Tanchum , the former word signifies admiration , the latter amazement or confusion . Where though the literal notation of the words do not predict the ruine or destruction of the Jewes , yet the rational importance doth , to all that are not thus moved by admiration , and shame to imbrace the Gospell now preach'd unto them , for as those that did so , were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rescued , from the approaching destruction , so all that still stood out , should certainly be destroyed . Ibid. Note c. To the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint , Deut. 1.31 . Adde , twice used in that verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So the Romane and Basil editions have it , for that which is in the Hebrew , hath born thee as a parent or nurse doth a child , not only bearing in armes , but feeding and sustaining , ( As sure God did those Israelites , when he sent them quailes and Manna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bread ready drest , and sent down from heaven for them ) thus in * Macarius speaking of a mother and her little child , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , she takes up , stroakes , and nurses with great affection . And 2. Mac. 7.27 . when the mother entreats the son to pity her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that bare , and did for him as a nurse doth , answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take up or carry . Vers . 42. And * when the Jewes were gone out of the Synagogue , the Gentiles — And as they departed from the Jewes , the Proselytes , or pious &c. Chap. XIV . 7 . Gave a us rain , &c. The rain and the like , which are acts of his particular power and bounty , by those means inviting , &c. Note a. The reason of S. Pauls naming of rain from heaven , as a peculiar testimony of Gods power and goodness , seems to be taken from that notion which the Jewes had of it , express'd by this ancient saying in Sanhedr . and in Chelek Taani , c. 8. § . 2. in Ein Israel , that there be three keyes not given to any Legate or Proxy ( kept peculiarly in Gods own hand ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of life , of rain , of the resurrection of the dead ; making rain , as immediate and incommunicable a gift of God , as either giving or restoring of life . Hence it is frequently styled by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of rain , because , say they , it descends not but by power , and 't is one of the things , in which the power of God shews it self . The difference of it from other the like acts of power , they say , is this , that it belongs to the just and unjust ( whereas , say they the resurrection belongs to the just onely ) and so saith our Saviour of it , Mat. 5.45 . Ibid. Note a. Of the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for acts of single persons , not suffrages of many , Adde , And so Maximus Tyrius , of Darius's horse , which by neighing made his Master King of the Persians , saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Persians did not adore or salute Darius , till his wanton horse had created him King. Ibid. To the place of Theophylact explicating imposition of hands , 2 Tim. 1.6 . by ordaining Bishop , Adde , And so S. Chrysostome on those words Act. 6.6 . [ having pray'd they laid hands on them ] saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were ordained by prayer , for this is ordination , making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stretching out the hands , and laying on the hands to be all one . Ibid. Of the promiscuous use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for constituting indifferently , whether by one or more , to 2 Cor. 8.19 . Adde , So * Chrysostome speaking of Christ . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he presently constitutes them . And * Socrates of Constantine , in the twentieth year of his reign , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but in the thirtieth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both noting the constituting or creating of Caesar , a work of the Emperor onely . So Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in the person of Joseph , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my Master hath constituted me over all in his house . So * Zacharias Bishop of Mitylene , speaking of Gods creating of man , as a King , and guest , for whom a palace , and a feast were before prepared , he expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was chosen ( sure not by the suffrages of many , but by God the one Creator ) and set forth to be both the King , and the guest of the good things , which the Great Master of the feast had set before him . Chap. XV. Note d. Of the fourth precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of disclosing nakedness , i. e. of abstaining from all uncleaness , Adde , and interdicted marriages , within those degrees , which are set down L●v. 18. Ibid. p. 424. col . 1. l. 27. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from blood , for the effusion of mans blood , Adde . So Saint Cyprian understood it * ad Quirin : Abstinere à sanguinis effusione , to abstain from effusion of blood , which he cannot mean of the blood of beasts , for that they were commanded ( not forbidden ) to powre out upon the ground , Lev. 17.13 . and so others whom S. Austin mentions * Cont. Faust . Manich. Intelligunt à sanguine abstinendum nequis homicidio se contaminet , they understood the precept of abstaining from blood , that none should pollute himself with homicide . And for those that understand it of the blood of beasts , many of them leave out the mention of things strangled , as being all one with this notion of it . So doth Irenaeus l. 3. c. 12. Tertullian de pudicit . c. 12. and S. Austin in that place against Faustus , giving this interpretation of it , nè quicquam ederent carnis cujus sanguis non esset effusus , not to eat any flesh , whose blood hath not been powred out , though some others ( by mistake I suppose ) understand it of the blood of beasts , and yet retain the mention of things strangled also . Ibid. lin . 43. In the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication , to that of unnaturall pollutions from Thomas Magister , Adde , As also the marriages within forbidden degrees , which are called the disclosing of nakedness , Lev. 18. and appear to have been interdicted before the Levitical Law , by the punishment that fell upon the nations for the breach of them v. 27. and are expresly styled fornication , 1 Cor. 5.1 . Ibid. lin . 47. Before the Aethiopick interpreter , Adde , Irenaeus , lib. 3. c. 12. Ibid. col . 2. lin . 15. For [ where if it be asked , &c. to lin . 37. 2dly that they — ] Read thus , Now if it be demanded , whether by virtue of this decree , thus explained , All these particulars ( the whole seven Precepts of the sonnes of Adam and Noah ) be not here given to all Christians , and consequently whether all such are not here commanded strictly to abstain from things strangled , to powre out the blood of beasts upon the ground , and not to eat it in any manner of preparation ? To this I answer , by remembring , 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things offered to Idols are here joyned with these under the same interdict , and those in S. James's first draught of the Canon called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pollutions , or abominations of Idols , which yet Saint Paul expressely defines , after this time , not to be unlawfull for Christians to eat of , unless in one peculiar case . 2dly . Then it must be considered , that these Precepts of the sonnes of Noah were not all of one kind , in respect of the matter , some of them were branches of the Law of Nature , written in mens hearts , before they were given to the sonnes either of Adam , or Noah ; some of them were not so , but onely of Gods positive Law given first to them , and after to the Jewes . Those which were of the former sort , did no doubt remain in force to all mankind , and so obliged the Gentiles , which then received the faith , and so all other Christians , to the worlds end . As for those of the second sort , they are again to be distinguished , some of them being given to Adam in the first creation , of which Asterius saith , Hom. de Repudio , p. 590. E. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they became the nature of the whole posterity : others not to Adam , but to the sonnes of Noah ; some again confirmed and continued by Christ , others not . That of fornication , or disclosing of nakedness , as a branch of the matrimonial , and so positive law , given at the first creation of male and female , and containing under it the prohibition of incestuous marriages , or such as are within the degrees limited , Lev. 18. is sure obligatory to all , specially being under the same interdict by Christ , as in the Gospell is expressely set down by him in point of divorce , and polygamie , ( wherein he referres them to the Original Law , given to the sonnes of Adam , but for the hardness of hearts , dispensed with among the Jewes ) and by the Apostle is taken for granted in that other branch of prohibited degrees , 1 Cor. 5.1 . and therefore of this there is as little doubt , but that it still remains in force among Christians . But for those other two , of meats , of abstaining from things offered to Idols , and blood or things strangled , as neither of them were of the Law of Nature , which leaves all meats indifferent , and free to all men in all times , but stand onely by positive Law , given to the sonnes of Noah , the latter expressely as a ceremony to secure men from murther , by giving them a great awe and reverence to blood ; and the former to keep them at the greatest distance from Idolatry , so are they not confirmed or continued by Christ ; who on the other side restores the naturall liberty in this kind , takes away all difference among meats , so that after this , nothing that goes into the mouth should pollute the man , no sort of meat should be deemed common or unclean . In the Old Testament Deut. 14.21 . a mark we have to discerne , that all mankind , was not then under this obligation , for the morticinum , which is of this nature , as having the blood in it , the Jewes might give or sell to an alien , though they might not eat it themselves ; and for the whole New Testament there is not in that any the least appearance , or colour , of interdict of any sort of meats , save onely in this one Canon , but rather every where liberty proclaimed , and that expressely in one of those , that are here named , after the time of making this Canon , 1 Cor. 10.27 . and more generally in all sorts of meats , Rom. 14.3 . Col. 11.16 . onely , with this exception , that it be not to the scandall , or detriment of weak Christians : who these weak Christians were , is set down Rom. 14.2 . the Jewish beleevers , who yet took themselves to be obliged to observe the Mosaical Law , and upon that score there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eat herbs , abstain from many sorts of meats , which others freely used . And in meer compliance with these , it was , that these words of the Canon were inserted . This I shall best set down in the words of S. Augustine , * Si hoc tunc Apostoli praeceperunt , ut ab animalium sunguine abstinerent Christiani , nec praefocatis carnibus vescerentur , elegisse mihi videntur pro tempore rem facilem , & nequaquem observantibus onerosam , in qua cum Israelitis etiam Gentes-aliquid communiter observarent , When the Apostles made the decree that Christians should abstain from the blood of living creatures , and not eat flesh that was strangled , they chose for the time an easy thing , no way burthenous to the observers , wherein the Gentiles might observe somewhat common with the Jewes . This then being the onely ground of the decree , and observance , viz. compliance with , and unwillingness to scandalize the Judaizing Christians , and except in that one case of scandal , all meats being pronounced free , and indifferent to all Christians , and so both things strangled ( and blood ) and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portions of sacrifices sold in the shambles , It followes regularly , that as soon as this one reason of the Decree ceased , i. e. as soon as the Jewes and Gentiles were formed into one Communion , as soon as the fear of this scandal was removed , all force or obligation of this decree ceased also . This is also distinctly S. Augustines sense , Transacto illo tempore , qua illi duo parietes , unus ex circumcisione , alter ex praeputio venientes , quamvis angulari lapide consordarent , tamen suis quibusdam proprietatibus distinctiùs eminebant , & ubi Ecclesia Gentium talis effecta est , ut in ea nullus Israelita carnalis appareat , quis jam hoc Christianus observat , ut turdos vel minutiores aviculas non attingat , nisi quarum sanguis effusus est ; aut leporem non edat , si manu à cervice percussus nullo cruento vulnere occisus est ? But when that time was past , wherein the circumcised and uncircumcised were differenced one from the other , and when the Church of the Gentiles was so framed , that no Israelite according to the flesh appeared in it , what Christian doth now observe this , not to touch any little bird whose blood hath not been powred out , not to eat of a Hare struck on the neck with the hand , and so killed without any effusion of blood ? And this , it seems , so universally the sense of the Church in that Fathers time , that he concludes , Et qui fortè pauci adhuc tangere ista formidant , à caeteris irridentur , Those few which perhaps still make scruple of touching , i. e. eating those , are laugh'd at by the rest . Adding , Ita Omnium animos in hac re tenuit illa sententia veritatis , Non quod intrat in os vestrum , &c. That sentence of Christs hath possessed all mens mindes in this matter , not that which enters into the mouth ( i. e. nulla cibi natura , no sort of meat ) defiles the man , is unlawfull under the Gospell . Thirdly , for this Canon it self , at that very time , when it was given , it cannot fitly be deemed a precept , there being then no need of such . For it must be remembred , that they who were concerned in this question , &c. Ibid. lin . 6. To the interpretation of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessary ] for necessary not to all Christians , but to all Proselytes ofthe of the Jewes , Adde , And this will appear , by considering , that there were many more things necessary to Christians in the latitude , than those which are here named , whereas the Text saith , that onely these necessary things are by the Apostles and the Synod required , which makes it needfull to understand this necessity in reference onely to those proselytes of the Jewes . And there the mention of that , &c. Ibid. p. 425. col . 1. lin . 24. Read , Not all the Gentile Christians every where , ( for to the Corinthians he gave very different directions , viz. that they might freely eat any kind of meat , even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portions of the Idol-sacrifices , save onely in case of scandal ) but those particularly about whom the question was asked , &c. Ibid. lin . 40. Read , the prohibition of those things here mentioned , which are not in their own nature unlawfull ( viz. that of things strangled , and offered to Idols ) will now evidently not belong to the Gentile Christians of other places , all force of this Canon , having by long disusage of the Western Church &c. been superseded in those very Churches , where it had been observed . Ibid. lin . 54. Read , Meanwhile it cannot be denyed but the practice of this abstinence from blood and things strangled had a long continuance in a great part of the Church , especially among the Greeks ; See Tertullian Apol. c. 9. and Minutius in Octav. Euseb . l. v. c. 1. Clemens Alex. Paedag. l. 3. c. 3. Nicephorus l. 4. c. 17. in the story of Biblys . Leo Novel . 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that no man should make blood food , and expressely against puddings of blood . It hath crept in also among the Apostolical Canons , not among the first fifty , which have had alwayes a venerable authority in the Church , but those other supposititious additions of the Greeks where Can. 63. are together forbidden , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , flesh in the blood of its life , and that which is torn by beasts , or dyeth of it self . A touch of it there is in the Couniell of Gangra , Can. 11. in the year of Christ , 324. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If any condemn him that eats flesh ( except it be blood or what hath been sacrificed to Idols , or strangled ) let him be anathema . And in the 6 t Councill in Trullo , the 67th Canon is agreeable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. The holy Scripture hath commanded us to abstain from blood and things strangled and fornication . Those therefore that for delicacy by any act dress the blood of any creature for food , and so eat it , we vehemently rebuke . If therefore any man shall from henceforth dare to eat the blood of a beast after any manner , if he be a Clerk , let him be deposed , if a Laick , excommunicated . Among the Latines we have the 20th Canon of the second Councill of Orleans , in the year 536. Qui ●ibis Idolorum cultibus immolatis gustu illicitae praesumtionis utuntur , ab Ecclesiae caetibus arceantur ; similiter & hi qui bestiarum morsibus extincto vel quolibet morbo aut casu suffocato vescuntur , They that eat meat offered to Idols , shall be excommunicate , and so likewise they that eate any thing that is kill'd by beasts or suffocated by disease or casually . ( which particularly belongs to morticina , which are generally accounted unwholesome for food , and comes not quite home to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things strangled in the latitude ) And other like instances will be met with . But though most of the Greeks continue this kind of abstinence very strictly , and scrupulously , yet of the Western Church it is sure , that this abstinence , is and long hath been disused by them , so saith Balsamon on the * Canon Apostol . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Canon is to be noted for the Latines , who eate things strangled indifferently . * And so again on the Canon in Trullo , adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. I hear also that they of Hadrianople use beasts blood with some meats . And so certainly they may , though others use not that liberty , it being doubtless left free by Christ , all meats clean and lawful , being taken with thanks-giving , and as rites and ceremonies , so such outward observances being variable in respect of time and place , and the Greek practice of no force to conclude other men . Chap. XVI . ver . 1. [ A certain woman which was a Jewess , and beleeved . ] An Hebrew woman named Eunice , convert●d to the faith of Christ 2 Tim. 1.5 . Ibid. vers . 3. [ Because of the Jewes . ] Because the Jewish Christians had a speciall aversion to all that were uncircumcised , as transgressors of their Law , and would never hearken to , or receive benefit by the preaching of any such . Ibid. Note a. The words in Cleomedes , concerning the Epicurean formes , are , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fetch'd from the middle of a proseucha from those that use to begge there , certain Jewish obsolete words or phrases , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , much more humble than those that creep on the ground . As for that of Oratories , which is the Scripture-acception of the word , we find mention of them in Josephus , in his life , p. 645. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are all brought into an oratory , a great house , saith he , able to contain a great multitude , and so soon after again , and again . The custome of building such , is said to come from Isaac , &c. Chap. XVII . ver . 6. [ * Turned a the world upside down . ] Note a. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , will best be discerned by the use of the word Gal. 5.12 . there we render it troubling , and so it appears to signifie by comparing it with , v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but he that troubleth you shall bear his own judgement , as before he said , c. 1.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but that there are some that trouble you . So Act. 15.24 . the same is express'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some troubled you with words . And thus we may resolve by the use of other Authors , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith * Eustathius , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to put in disorder , or confusion , such as in state of anarchy ; and * in the same place he interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to stirre up by troubling , or disturbing . Contrary to this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a quiet tranquillity , and so is used by the Stoicks , and Epicureans for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untroubledness . Thus Cicero renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes constantias , sometimes sedationes , as the contrary perturbationes . And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must be to disturbe , disquiet , stirre up . And so it will most properly be here rendred also , in the same sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used , Jam. 3.16 . for disturbance , confusion , &c. Ibid. ver . 8. [ They troubled the people . ] The people were troubled ▪ see Note on Luc. 16.6 . Ibid. ver . 11. [ More noble . ] Of a more ingenuous , mild ( see S. Chrysostome ) pliable temper . — Ibid. Note a. To the testimony of Apollonius in Philostratus , Adde , And therefore in his discourse with Timasion , he tells him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It was the soberest way to speak well of all Gods especially at Athens , where there were altars of unknown Gods. See Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. To the testimony of Strabo concerning the Athenians hospitable reception of strange Gods , Adde , So Himerius , in his declamation against Epicurus , when saith he , I named Athens , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I named the greatest summe of piety . So Theophylact , setting down the full inscription of the Altar , v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] supposes them to have received all the strange Gods of the world , of Asia , Europe , Africk , and moreover one strange one , which they knew not , who or whence he was . Ibid. Note d. Read , Their Areopagus was the Senate , or standing court of judicature in Athens . Two judicatures they had in Athens , one every year changed , made up of five hundred chosen men , of whom the Republick consisted ; the other perpetual , which judged of murthers , and the like capital offences , and this was in Areopago ; of which , and the customes thereof , see Budaeus on the Pandects . This Juvenal calls curiam Martis , and * Pausanias tells us , that it was so called , because when Mars had killed Neptunes son Alirrothios , he was the first , that was there judged . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But this saith * S. Austine , Varro would not yeeld to , but produces another original of it , de obscurarum notitia literarum out of the knowledge of dark learning . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the composition signifies a rock or rise of an hill , so saith Suidas , it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because the judicature is on a pagus and on an ascent or high place , and Stephanus Byzantius out of Apollodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is an eminent place or hill at Athens , and so * Isidore Pelus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is an high place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for that judicature was on an ascent , or upper ground . Then for the other part in the composition [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it denotes , as they both say , the sort of the causes , which were there judged , viz. murthers , &c. So Stephanus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in it they judged causes of murther , because such were done by the sword , and Suidas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is so called , because it judg●th causes of murther , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Mars is used for murthers , yet having before said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it administers other affaires of the Common-wealth very wisely . By this it appears , how fit it is to retain in Latine and other languages the compound Greek , rather than to divide it , as the English have done , into Mars's hill , as if it had its denomination from that heathen God of warre , which is not acknowledged , nor intimated in the word . Now the judges which sat in this Court , ( and not the inhabitants that dwelt in that part of the city ) were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Areopagites , men famed for their gravity , and uprightness in judging , not admitting rhetorical pleas , but simple narrations , chosing the dark , that they might not be moved to compassion by the sight of the malefactor , and giving their judgement without a word speaking . And this judicature was by all look'd on with such reverence , that an Areopagite signified proverbially an excellent person ; and when the Romans had conquered Greece , and sent their Proconsuls of Asia , to rule there , they frequently committed difficult causes to the judgement of these Areopagites . So did Dolabella in Gellius , l. 12. c. 7. Rem Athenas ad Areopagitas , ut ad judices graviores exercitatiorésque rejecit , saith he , he referred the cause to them as to judges more grave and exercised ( and so skilled ) than ordinary . And because to these belonged the affaires of religion , and accordingly Anaxagoras for teaching that the Sun , which they deemed a God , was a fire-stone , and Diagoras as a derider of their Gods , had been condemned to death by them , and so Protagoras , and Socrates also , and Plutarch saith of Euripides , l. 1. c. 7. De Plac. Phil. that having some doubts of the Gods , he durst not openly profess it , fearing the judicature of the Areopagites ; therefore is Paul here brought before them , as an assertor , and preacher of such a Deity , as they had not admitted among them . And one of these judges , Dionysius v. 34. therefore called the Areopagite , was converted by his discourse there . Ibid. ver . 34. Dionysius , &c. Particularly Dionysius one of the Senators or Judges in Areopagus ( see Note d. ) and Damaris his wife , and some others . Ibid. Note f. To the passage of Laertius in Epimenide , about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adde , So Hesychius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Strange Gods are worshipp'd among the Athenians , which Apollophanes reckons up in his Cretians . Chap. XVIII . ver . 5. [ Pressed in spirit , and testified . ] Troubled or greeved at the obstinacy of his countreymen the Jewes , did his utmost to convince them . Ibid. ver . 9 , 10. Be not afraid , but speak and hold not thy peace : Fear nothing , for I will be present with thee , to secure thee from all harme ; but on the contrary preach confidently in this place , considering , that though some oppose , yet there be many , &c. For I am with thee &c. ] Ibid. Note a. Read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be press'd , or held fast , Mat. 4.24 . Lu. 4.37 . Act. 28.8 . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be prest or held with fear , Job 3.24 . and Luc. 8.37 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Jeremy , to be held fast by wine , to be overcome by it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Hesychius , and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be intangled , or held fast , which as it really notes being in the power of another , so it may be applied to sorrow , or any other passion , as well as to fear , and peculiarly to sorrow . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 21.25 . is used for anxiety , and 2 Cor. 2.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anguish of heart , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; how am I streightned or pained ? Luc. 12.50 . And thus according to the nature of the word , it may be proper enough for the place , with which soever it be joyned . If with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then t is either his own spirit , or the Spirit of God , If his own , then it may signifie him to have had some such extraordinary sorrow , or greif upon him , to think of his obdurate impenitent countreymen , to whom he was then preaching , with very little success , And so of Apollos we read , v. 25. &c. Chap. XIX . Note b. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adde , that it is an apron or napkin , supplying the aprons place . The difference which Theophylact and Oecumenius make between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these is that Sudaria are applyed to the head , as a cap , or kirchief ; the latter to the hands , as an handkerchief . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they carry them in their hands , to wipe off moistures from the face , swet , spittle , tears and the like . Ibid. Note c. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sorcery , philtres &c. Adde , So in Aristaenetus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he seemed to be a Magician , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acting the part of witches , So in S. Augustines Confessions , Curiosae visiones , are Magical apparitions . Ibid. Note e. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for little chappels with images in them , Adde , Thus we have mention in Athenaeus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith he , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a vessel wherein they place their images of Jupiter . On which saith the learned * Casaubone , erant simulacra haec armariis inclusa , quae ad sacellorum modum fiebant , these images were put in cases , which were made like chappels . So S. Chrysostome , making them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as little cases or shrines . Ibid. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Diana is , there is little question , no other than the moon , and therefore saith Cleomedes Meteor . l. 2. c. 5. p. 111. it was the fashion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give torches to those that went into Dianas Temple , adding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for this is a sign set to express that the moon receives her light from without , i. e. from the Sunne . Ibid. Note f. Of the sacred agones , wherein the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesided , Adde , The Original of them is set down by * Dionysius Halicarnasseus , as from the Grecians they were imitated by Servius Tullus , and put into one body . They built Temples , saith he by Common charge , some to Diana of Ephesus , some to Apollo , and assembling there at set times with their wives and children they imployed themselves both in sacrifices and in merchandice . There were publike Agones , Racehorses , Wrestlers , Musicians , and rewards were proposed to the Victors , and presents were by the cities brought to the Gods. And when the Games and Marts and other festival and publike jollities were ended , if any city had a quarrel against another , the Judges were ready to compose it . Then they consulted of common affaires of warre against the barbarians and peace among themselves . Thus farre Halicarnasseus . Ibid. This office of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. was sacerdotal . Whence in the Epistle of the Church of Smyrna , concerning S. Polycarps Martyrdome , Philip the Asiarcha , who presided there in their spectacula , their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in the Fathers Venationes , is after styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip the Chief priest . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are by * Modestinus recited among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chief priesthoods of those nations . And so Phoeniciarchia , and Syriarchia , among the species of priesthood by Constantine the Great , * in his Rescript . So in the Basilica . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the priesthood , i. e. the office of managing their sports , or spectacles . Beside these which were National Officers , to whom belonged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristides , the common priesthood of Asia , the managery of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common games , there were others in particular cities , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 17.6 . &c. These were subject to the people , as being executioners , and ministers of their will , and not sent them from Rome , but chosen by themselves out of the chief men , or wealthiest citizens among them . To these belonged also the execution of Malefactors &c. Ibid. Note h. Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appeasing the people , Adde . For that this should be applicable to Alexander the Jew ver . 33. and that it was he , of whom it was here said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he said , Ye men of Ephesus , &c. is a strange oversight of the learned Cardinal * Baronius , caused by not adverting to the Greek ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Where it is visibly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which had appeased the tumult , and which said , Ye men of Ephesus . &c. Ibid. Note i. Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Sacrist , Adde , That this was the title of a sacred office , appeares by Plato de Legib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they must constitute priests of both sexes , to be in this Office of Sacrist to their Gods. Chap. XX. ver . 45. In the Paraphrase blot out , 2 Cor. 2.12 , 13. Ibid. ver . 20. [ * How I kept back nothing that was profitable to you , but have shewed you and taught . ] How without all fear or tergiversation I freely , &c. Ibid. ver . 35. [ How that so labouring ye ought to support the weak . ] How that such as ye , i. e. Bishops and Governours of the Church , are to take care of the sick and poor ( see 1 Cor. 12. e ) and rather indevour by paines taking to enable your selves to releeve others , than to be chargeable , or burthen-some to others . Ibid. Note b. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adde , Nay t is possible it may signifie no more than resolved , and so bound in spirit , or full purpose of mind , as ch . 19.21 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he purposed in spirit , but this more unmoveable than that , See ch . 21.12 13. Chap. 21.16 . [ With whom wee should lodge . ] Who would gladly entertain us at our journyes end . Ibid. Note b. Of the Sicarii , Adde , That which S. Chrysostome saith of them is somewhat strange , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Essenes were also the Sicarii because they were Zelots , where he conf●unds these three , Essenes , Sicarii , and Zelots , whereas the Sicarii are certainly far distant from either of the other two . This the learned Annotator on Chrysostome justly suspects to be a mistake in him , p. 693. but the original of it he observes not . That is very happily shewed by Mr. Fuller in his Miscellanies , to have been by turning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the former noting the Karaeans or Scripturarians ( as they are distinguished from , and opposed to the Traditionals ) those that adhered strictly to the Letter of the Law , and so were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , zelous for the Law , and such the Essenes were , it seems , affirmed to be , by some from whom Chrysostome took this . The like error also is committed by Suidas in this name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Pharisees are called Sicarii as being Zelots , he had sure read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and took it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the more strange , because he had immediately before rightly interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — they were a sort of theeves , which in Claudius's time killed all they met with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hookt swords , which the Romanes call sicae , which , saith he , the Aegyptian lead out into the wilderness , and Felix punished . Chap XXII . ver . 2. [ And when they heard that he a spake in the Hebrew tongue to them they kept the more silence , and he saith . ] And these enemies of Pauls being averse to the Hellenists ( see Note on ch . 6. a. ) and so to him , as using the Greek language , when they heard him speak Hebrew , were a little pacified , and so gave him the hearing . Thus therefore he began his Oration . Note a. What the reason was of Pauls speaking Hebrew at this time , and the Jewes giving him audience thereupon , may here briefly be noted . Two sorts of Jewes there were at this time , some called by * S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profound Hebrews , such as used no other language but the Hebrew , admitted not the Greeks Bible into their assemblies , but onely the Hebrew , and the Jerusalem Targum or Paraphrase . Others that spake Greek , and used the Greek Translation of the Bible , and these were called Hellenists ( see Note on c 6. a. ) Now these several uses bred some unkindness betwixt these two sorts , as may in part be discerned , even after their receiving Christianity , c. 6. 1. And of this latter sort Paul sure was one , and accordingly in his writings makes use constantly of the Greek Translation of the Old Testament , and in that respect ( among others ) much disliked by the other sort . Those of them that were converted had great prejudices to him , c. 21.21 . and that is said to be the reason why he concealed his name in the Epistle written to the Hebrews . But for those of them that were not converted they would not indure to hear him , or hear of him , which is the account S. Chrysostome gives of his discoursing , and preaching to the Hellenists onely c. 9.28 . because the other would not indure or admit him . Hereupon to avert this great displeasure conceived by them , he here speaks to them in the Hebrew language , and they were in some degree pacified thereby , so far as to give him audience . Ibid. vers . 24. [ * Examined . ] Note b. The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the sacred writers will be discerned by two places in the Book of Wisdome c. 2.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us torment him with the wrack , and c. 6.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mighty shall be mightily tormented , in both which t is clearly used for tormenting or cruciating . And S. Chrysostome Hom. 26. in Mat. p. 186. citing the latter of these places , applies it to the words of Christ , that he that knowes his Masters will and doth it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be beaten with many stripes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the greater knowledge is the cause of greater punishment , thus interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by beating and punishment . So Gen. 12.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God scourged or cruciated Pharaoh with great and sore plagues . Ibid. Note b. To the replication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Adde , The learned Mr. Bois of Ely hath here a conjecture , that the phrase should have an hypallage in it , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he extended the scourges to him , or shewed them him extended , making it the description of a Lictor holding his scourge in his hand , and shaking , and fitting it for execution , and striking a terror into the prisoner also by that means . This conjecture being ingenious it was not unfit to have mentioned . Josephus Scaliger also hath another , Epist . 146. that it refers to the manner of scourging , express'd in the Comaedie , Ego plectar pendens , I shall be scourged hanging , viz. that they were lifted up from the ground , their heads higher than their heeles , and tyed with ropes hands and feet , making those ropes to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , and that elevation of the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chap. XXIII . ver . 1. [ I have * lived before God. ] I have designed my whole life , and all the actions thereof sincerely to Gods service . Ibid. ver . 23. [ * Spearmen b two hundred . ] A guard of two hundred men to watch and ward . Note b. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies may be best learnt from Phavorinus , who interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warders or guard , and so H. Stephanus , Satellites , Stipatores , to the same sense ; Thus called , saith Meursius , quòd maleficis manum injicerent , eósque apprehenderent , & carceri mancipatos ad supplicium producendos custodirent , because they apprehended or laid hands on Malefactors ( which yet would rather be the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying hands , and indeed so the Kings MS. reads here , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and putting them in custody , kept them and brought them out to execution , adding that these are the same in the Camp , that the Lictors or Serjeants are in the city . From all which it appears to be most fitly rendred a guard , to which in the militia , the prisoners are committed . Chap. XXIV . ver . 1. [ Informed . ] Brought in a bill of information against him ( see Theophylact ) to the Governour — Ibid. ver . 2 , 3. [ * By thy providence . We accept it alwaies and in all places . ] How happy the Jewes had alwaies in every of their cities counted themselves under his Government , &c. Chap. XXV . ver . 4. [ That Paul * should be kept at Caesarea , and that he himself would depart shortly thither . ] That he had left Paul in prison at Caesarea , c. 24.27 . whither he himself would shortly go , and hear the cause betwixt them and him . Ibid. ver . 23. [ * Great b pompe . ] A great r●tinue . Note b. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be judged by the use of the word in other authors , Laertius speaking of Dio , saith , he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumptuous , and accordingly went from city to city , and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 using arts to have a great train , he perswaded Mariners to put on Scholars attire and follow him . So Athenaeus Deipnos . l. 5. speaking of Athenion returning in great pomp to Athens , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no Romane ever outbraving Attica with so great a train . So in Planudes vit . Aesop . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taking servants — he went to Aegypt using this great train and glory to the astonishment of those that were there . So in * Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; To what purpose dost thou carry about many servants , parasites , flatterers and all thy other train ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest appear the more venerable . So Hom. 4. on Mat. speaking of Nebuchadonosor his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nobles , Captains , innumerable forces , plenty of Gold , he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all the other train and splendor belonging to him . In this notion of the word , a very learned Critick Mr. Bois , is willing to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus . 4.30 . and so I suppose it may be rendred , one that thinks himself a brave fellow among his servants , being attended with a great train of them , one that pleaseth himself with the magnificence of his train , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied by Eustathius to Tantalus , is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fed with vain hopes , and this sense agrees well with the context there in the sonne of Syrach ; Be not as a Lion in thy house , the pride of the Lion , and his stately gate being as observable as his terribleness , to which our English translation referres , and it being unagreeable to the pride of that creature to be cruell toward inferiors ( such as servants are ) according to the proverb , satìs est prostrasse Leoni , submission mollifies his wrath . Chap. XXVII . ver . 13. [ Loosing * b thence . ] Considering the inconstancy of the wind , and that it might not hold long thus favourable , they made use of the first opportunity , and put out presently , and so got beyond the shore of Crete . Ibid. Note b. To the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigh Adde , But 1. It is among the Poets only , that it is thus used , and 2dly &c. And to the conjecture of reading [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and joyning it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adde , And this I now see to have been the Conjecture of the very Learned , and Judicious , Mr. John Boyse of Ely. Ibid. ver . 14. [ There * arose . ] Ibid. ver . 15. [ * Beare up into the wind . ] Ibid. ver . 21. * To have bb gained . Note bb . What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here , being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 harme and losse , may appear by Himerius in his declamation against Epicurus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not by thy orations gain i. e. avoid or escape punishment , but shalt be punished the more — So in Philemon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every poor man gains , i. e. escapes great evils . So of the Latine lucrifacio saith Donatus on Terent. Andr. Act. 3. sc . 4. ut corporis impulsionem lucrifaciam , i. e. vitem , that I may gain , i. e. avoid , or escape . As for the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render harme ] the context restrains it from that general , to this particular sort of ill , wherein at present they were , viz. that of the Tempest , as in Pollux we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a tempestu●us wind . Ibid. ver . 28. [ They sounded and found . ] By letting down their plummet and founding , they discerned , &c. Ibid. Note c. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adde , But if it should be applyed to all the precedent fourteen days , then it must be taken in that Latitude , wherein Zetzes on Hesiod expounds the phrase , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they eat not meat ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they were not at leasure , or quiet even at meal-times , but eat in their armes , and with their hands fould with blood , therefore he said , neither did they eate meat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the meal-time is a time of leasure , and rejoycing . Chap. XXVIII . ver . 6. [ * Swollen . ] Ibid. ver . 15. [ The * dd three Tavernes . ] Note dd . Tres Tabernae is a proper name of a Town or City , and so not to be rendred with Isidore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Innes , and victualing houses ( as he will also have Appii forum to be a place which had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an image of Appius ) but ( as all other proper names ) is in reason to continue the same , without translation , or considerable alteration of sound , in all Languages ; Thus the example of Areopagus , Act. 17.19 . and Appii forum in this very verse demonstrates , and so here S. Lukes Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the retaining not translating , nor interpreting the Latine . And this the rather , if we consider what the antient signification of Tabernae was ; This * Scaliger tells us on occasion of those verses of Ausonius , Praetereo arentem sitientibus undique terris Damnissum , riguásque perenni fonte Tabernas . Tabernae , saith he , was the name of the frontire townes , which were built against the inrodes and insolencies of the Barbarians . That there were such every where erected by Dioclesian in the borders of the Romanes , we are assured by Zosimus , Hist . l. 2. p. 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Romane Empire being on every side of the borders divided and fortified with Cities and Garisons , and Castles , and all the military forces dwelling there about , there was no accesse for the Barbarians . And so no doubt it was in these former times . And in all reason , as this was the notion of the Tabernae Montanae prope Weissenburgum , and Tabernae Renenses , which Scaliger mentions , so also of the Tres Tabernae here , which saith he , Ausonius himself seems to signifie , when he saith that the Sauromatae had their habitations assigned them there , agreeable to what we cited out of Zosimus . That this place was an Episcopal See , and so an eminent city , in Constantines time , appears by Optatus l. 1. where amongst the nineteen Bishops delegated by Constantine to decide the Controversie betwixt Donatus and Caecilianus is reckoned , Felix a Tribus Tabernis , Felix Bishop of that City , called Tres Tabernae . Ibid. Note e. Of the manner of the souldiers guarding the prisoners , described by Lipsius on Tacitus , p. 60. Adde , Many examples he there gives out of authors : One especially from * Athenaeus of Quintus Oppius ( for which Aldus's Edition hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptly ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a prisoner delivered to custody , and of Bastarnes , whom Manlius Aquilius , one that had been Consul , and came now in triumph from Sicily , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aldus reads it ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having him bound to him in a long chain , went himself a foot , with his prisoner on horseback . Thus here ver . 20. S. Paul mentions his chain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am bound with this chain . On the Epistle of PAUL the APOSTLE to the ROMANES . Chap. I. vers . 25. [ ff More then . ] Above , and in opposition to . OF the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for [ above ] one instance will suffice in the * Epistle of Eleazar the Highpriest to Ptolome , telling him by way of great acknowledgement , and gratitude . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things that are profitable to you , though they be above nature , we will obediently performe . Thus Lu. 13.2 . and 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners above all others , though Lu. 3.13 . it be more fully exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more besides , or above . As for the other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for contrary to ( which here may have place also , for he that worships any thing above , or beside the one true God , doth it in opposition to him , and to the wronging and robbing him ) we have an express testimony for it , Act. 18.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contrary to the Law. Ibid. ver . 32. [ Have pleasure . ] Approve , and patronize ( see Theophylact. ) Ibid. Note h. For the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for inordinate lust , to the testimony of Photius , Adde , So in * S. Chrysostome , speaking of these unnatural lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you see that it comes all from this inordinate desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lust not enduring to stay or be contained within its own bounds . So in Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , desire of women and such like inordinations . Ibid. Of the use of the word for any kind of exceeding , to the testimony of Themistius , Adde , and in * Isocrates speaking of Monarchies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they comprehend , saith he , all the advantages that are in war. And so in * Eophantes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a King hath a great eminence , or excellence over the common nature of men . Ibid. Of the use of it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alowing himself too large a portion , to the testimony of Alex. Aphrod . Adde , Asterius Hom. Cont. Avarit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is not used only for the mad love of money and other possessions , but in a more general acception to desire to have more of any thing then is due and convenient . So Hierax in his book of justice ( of which we have a large fragment in * Stobaeus ) makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all one , and then exemplifies it in Milo and Lais , and as t is one branch of it in Milo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ to snatch away the estates of those that are weaker then he , so t is another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to force their wives from them . And so in Lais , as it is one act of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to require and gain immoderately by her lovers ; So it is another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve the marriages of some women , to get away their husbands from them . Ibid. Of the equivalence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the testimony of Holcot out of Papias , Adde , And so when Theophylact on 1 Cor. 3.12 . in the highest rank of cumbustible matter ( i. e. of sinnes ) reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in all reason it is to be understood of unnatural lusts , so as to agree with uncleanness and Idolatry . Ibid. Note i. Of the acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those that are guilty of unnatural lusts , Adde , Thus is it manifestly affirmed and defined by * Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when desire drawes us irrationally to pleasures , and gets dominion over us , this is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumely . So * Dio in Oeconomico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by weeping none ever incited the Contumelious , i. e. the unlawfull lover . So in * Phintys's book of the womans sobriety , the adulterous wife is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be for pleasures sake guilty of sinne and contumely . And so in Nicostratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are adulterous brats . So in * Charondas's Proem to his Lawes , speaking of maritall chastity , and prescribing the care of procreation , not of pleasure , he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for any inordinate or unlawfull act of impurity . And this agreeth well with the character of the Gnostickes here set down , who disliked marriage , and used all unlawfull liberties , and pollutions . Chap. II. ver . 12. [ Shall perish without Law. ] Though they be punished yet shall not they have that aggravation of their sin and punishment , which belongs to those which have received the Law of Moses , they shall onely be judged , for their not observing the Law of nature ( see Theophylact ) the Law of Moses being not able to accuse them . Ibid. Note f. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adde , or as Theophylact interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that belong to every man , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profitable , those things which are proper and expedient for you to do . Ibid. g. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adde , Theophylact hath another notion of it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , painting to the life , and interprets the place of the Jewish Doctor , who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , formes and drawes to the life the knowledge of good , and the truth , in the hearts of disciples . Ibid. ver . 17. [ * By h the letter . ] Being in that legal state . Note h. The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be observed , and is best express'd by [ in . ] So in Pausanias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in metu versari , to be in a condition of fears , or dangers . So here ch . 4.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that being in uncircumcision , i. e. in the Gentile state , do yet beleeve , and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thee , who being in the Law and circumcision , i. e. in that external condition of Mosaical oeconomy , art yet a transgressor of the Law. Of this , or the like use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 2 Pet. 3. d. Chap. III. ver . 3. [ The Faith of God. ] Exhibition of Gods promised mercy , as also trusts of God ( so Theophylact renders it ) Gods committing or intrusting his Oracles to them v. 2. Ibid. Note b. Of the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for waging a suite at Law , Adde , So in * Demaratus Arcadicor . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being impleaded of murther , he was freed from the accusation , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie not judged , or condemned , for 't is added , he was absolved , but accused , or impleaded , and again it was by his mother , that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not by the Judge ; another evidence that it signifies accused , prosecuted , not condemned . Ibid. Note h. Of Christ being our propitiatory , Adde , Either as Theophylact conceives in that our human nature in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was the covering or veile of his divinity , or because God exhibited , and reveled himself in Christ , as the Propitiatory was the place , where God was wont to exhibite himself peculiarly . Chap. IV. ver . 11. [ * Though they be not circumcised . ] Of every uncircumcised beleever , who &c. Dele [ not onely of the Jewes circumcised but. ] Vers . 12. Them that are not of the circumcision onely but also walk in the steps — The Jews that having been circumcised do now convert to Christ , and so besides circumcision , which they drew from him , do also transcribe his diviner Copy , follow his example of faith , and obedience , which were remarkable in him , before he was circumcised , leave their sinnes , as he did his countrey , &c. Ibid. ver . 16. [ Of us all . ] Of all the faithfull Gentiles as well as Jewes . Ibid. ver . 17. [ * aa Before him . ] In like manner as God in whom he beleeved is the Father of the Gentiles as well as Jewish beleevers , and accordingly justified Abr. &c. Note aa . The importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not ordinarily observed , and must be fetch'd from the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew , as it is used Gen. 2.18 . where God saith he will make Adam an help , we render it meet for him , and the vulgar , simile ei , like , or agreeable , or answerable to him , where the Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by him , or on the side of him , or answerable , parallel to him . And to this Hebrew the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears exact proportion , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying coram , ex opposito , and yet used to denote that , which is like and answerable . Thus 't is certain S. Chrysostome understood the word in this place , for so saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The meaning is , as God is no partial God , but the Father of all , so Abraham ? and again , if he were not the father of all that dwell on the earth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this word should have no place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but God's gift would be maimed , and in express words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word signifies [ in like manner . ] And so Theophylact from him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ before God , is instead of like God. — This observation may possibly be usefull to the finding out the full importance of some other places . As when the commandment is given to Abraham of walking before God , and being perfect , Gen. 17.1 . which in this notion of [ before ] will be all one with , be ye perfect as your Father in heaven is perfect . ] Chap. V. ver . 6. [ * Without strength . ] In a sick , mortall , sinfull ( see Theophylact ) damnable estate . Ibid. ver . 20. [ That the offence , &c. ] Though it were not designed to that end ( see Theophylact ) yet it by consequence became a means to aggravate , &c. Chap. VI. Note b. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 10.12 . for ordinary , common among men , Adde , So S. Chrysostome there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it signifies little , short , proportionable to their strength . So in Demosthenes Contr. Midiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an humane and moderate consideration . So in Horace lib. 2. humané commoda signifies parum commoda , little profitable . And if it be here considered how moderate and equitable a proposal it is , which here followes , t will be acknowledged that this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in this notion , may well be the forme to introduce it . Chap. VII . ver . 9. [ Sinne revived , and I dyed . ] The sinne of disobeying a promulgate became greater , and the disobedient Jew more punishable by reason of the Law , and no way the better for it ; As when a man is sick and doth not know his condition and danger , the Physician coming tells him of both , and prescribes him a strict diet for the future , if he will recover ; but he observes not his prescriptions , continues intemperate and so dyes under the Physicians hand , and in spite of his care . Ibid. ver . 13. [ Exceeding sinfull . ] Is extreamly aggravated by this , that it will not be repressed by the Law. Ibid. Note d. Of S. Pauls not speaking of himself in the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I knew not ] Adde , So Marcus Eremita , de baptism . p. 921. E. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Thus do men pervert other Scriptures , Read the chapter from the beginning , and you shall find that S. Paul speakes not of himself after his baptisme , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but assumes the person of unbeleeving Jewes . And so Theophylact distinctly affirmes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In his own person he speakes of humane nature , and again on v. 15. he speakes of men before Christs coming , though he sets it in his own person . Ibid. Note f. Of knowing the contrary to what they do , Adde , As Euripides saith of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That it is the author of the greatest evils unto men , so t is by Plutarch set down for the greatest aggravation , &c. Ibid. Of the irrationalness and brutishness of this condition , mentioned from Plutarch , Adde , And so * Xenophon from Socrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he that considers not the best things , but by all means seekes the most pleasant , how differs he from the foolish beasts ? Ibid. vers . 23. [ g Another Law in my members warring against the Law of my mind . ] Note g. For the understanding the sense of the Apostle in this whole chapter , 't is usefull to compare this passage with Gal. 5.17 . The spirit lusteth against the flesh , and the flesh against the spirit , &c. Which is thought to be parallel , and to import the same sense with this . Of these two places therefore it must first be remembred , that the difference , which is between these Texts , ariseth not from the distinction between the spirit in the one , and the Law of the mind in the other , nor consequently is it to be placed betwixt the lusting of the flesh against the spirit , simply taken , and the warring of the Law in the members against the Law in the mind , as that is no more than a warre , but betwixt the former , simply taken , or with the addition of the spirit lusting back again against the flesh , or with the circumstances mentioned Gal. 5.17 . ( none of which imply a yeelding to the lusts of the flesh ) and the latter , taken with that addition , here mentioned , of bringing the man into captivity into the Law of sinne . And this indeed is all the difference that can be assigned betwixt a regenerate and unregenerate man , that in the one the spirit prevailes , in the other the flesh is victorious , i. e. the will of the one is led by the spirit , chooses and acts the deeds of the spirit ( the will of God ) but the will of the other followes the carnal dictates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 performes the will of the spirit , and so falls under the condemnation , which belongs to such , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Dorotheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ● . such a state is altogether subject to punishment , for every sinne that is acted is under hell , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are all under hell , in that they act . And if it be suggested , that the consequents in the place to the Galath . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so that what things you would , yee do them not ] seem parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what I would that I do not ] here , v. 15 , 19. and so neither of them signifie this carnal state , to this it must be answered that these two are not parallel , but on the contrary that passage [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I would , I do not ] is really equivalent with the captivation to the Law of sinne , ( as by the whole context appears ) though indeed there is some obscurity in it , which till by the context it be explained , may mislead one to think otherwise . The truth is evident , these two things are conjoyned in both those verses , what I would , that do I not , but what I hate , that I do , v. 15. and the good that I would , I do not , but the evil that I would not , that I do , v. 19. And being so conjoyned in the same person , the subject of the discourse , and but equivalent phrases with those other of captivation to the Law of the members , and being carnal , and sold under sinne , the meaning must be , that he neglects to do the good that the Law of God and his own mind dictates to him , and doth commit , on the contrary , the evill , that according to his mind and the declaration of Gods will in the Law , he disliketh , and hateth , and so evidently acteth in opposition to conscience , commits the sins of the flesh willingly , and knowingly non obstante the contrary dictate , and sollicitation of conscience . But then this is much more than is contained in that lusting of the flesh against the spirit , Gal. 5. ( styled by Nemesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strife of the reason and lust , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a dissention and emulation betwixt them ) For as there the flesh lusteth , so the spirit lusteth too , and it is not affirmed of either of them , that it leads the other captive . All the event that is taken notice of is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that what you would that you do not ] which being the effect of the double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lusting , must have such a sense proportioned to it , as shall be founded in that double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that can be no other than this , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will ] be taken in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to lust , and so not for an act of the elective faculty , which to one matter is but one , either choosing or refusing , but for an act of some kind of woulding , or appetite , and that is constantly twofold , to the same matter ; the flesh hath one woulding , and the spirit hath another , the flesh desires , and would have a man yeeld to the pleasant proposal , the spirit would have him resist it , and both these are evidently mentioned in that verse , one called the lusting of the spirit , and the other of the flesh : from the contrariety of which it necessarily followes , that whatsoever ( in matters of this nature , good or evil ) any man doth , he doth against one of these wouldings , and consequently he doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do what he would : whereas if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were taken for the elective faculty , which we ordinarily call the will of man , it is evident every voluntary agent doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do what he will , his actings follow his will or choice , and whensoever he doth not so , he acts by violence , or rather is acted , and to that is required , that he be conquered by some other ; and yet of any such conquest there is no mention in that place of Gal. 5.16 . which mentions onely an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusting equally on both sides ; and so the result is , that Gal. 5.16 . there is no more said but this , that which way soever a man act , he acts against some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire , or lusting of his ; if he act according to the flesh , he acts against the sollicitation of the mind , and spirit ; and if he act according to the spirit , he doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but acts contrary to all its importunities ; and he that doth the latter or these is far from being led captive to the law of sinne , which is in the flesh , or members , being indeed a conqueror over it , though he have not eradicated or extirpated it . For the yet fuller clearing of this , take the plain importance of those two verses , and set them severally and then you will soon see how no correspondence there is between them ; Gal. 5.16 . The Apostle sets down this plain Aphorisme , that the desires of the flesh and spirit are one contrary to the other , and consequently that to whichsoever of them the will of man consents , it must needs reject the other . But Rom. 7.15 , 19. the Apostle sets down the state of a particular man , which deliberately chooses and acts the evil which he knowes he should not do , or which the Law of God in his own mind tells him distinctly he ought not to do , as when Nemesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ch . 33. speaks of an intemperate man , that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his election is contrary to his lust , yet he is overcome by his lust , and acts what that suggests . What agreement now is ▪ or can there be betwixt these two verses ? T is true indeed that they which do what they hate , and would not , may well be said not to do the things which they would , and are included Gal. 5.17 . but that proves not that those places Rom. 7. and Gal. 5. are parallel ; because Rom. 7. 't is determined to doing the ill which he hates , whereas Gal. 5. the speech lyes open to both parts , to the doing the good which the flesh hates , as well as the evil which the flesh loves . Now this being spoken of men indefinitely , is very distant from defining it on one side , and applying it to a particular person , as it is evidently done Rom. 7. when he saith , Non quod volo bonum , hoc ago , sed quod ●di maelum , illud facio , and consequently though the fleshes disliking the virtuous actions , and liking the vitious be perfectly reconcileable with walking in the spirit , and so with a regenerate state , and so the place to the Galatians , ( though not spoken particularly of the actions of regenerate men , but delivered as an Aphorisme indefinitely , appliable to mens actions whether good or evil ) may be appliable to the actings of such ; yet the place to the Romans , being determined to the facio malum , and that evidently against the dictate of the mind , the resistence of the conscience is still unreconcileable with that spiritual walking , and so with the regenerate state , Rom. 8.1 . Another notion there is which some of the antients have had of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what I hate that I do ] viz. that it should belong onely to * desires or thoughts unconsented to . So S. Jerome and S. Augustine , l. 1. Cont. 2. Epist . Pelag. c. 10. being perswaded by some Doctors , and a conceited advantage against the Pelagian heresie to retract in some part , what before he had asserted , and spoken the most for , of any man. And of this opinion is * Methodius also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , that which I hate , I do , is to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not for the doing that which is ill , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but onely of thinking , or imagining ; and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of aliene imaginations which frequently make incursions on us , and bring us to phansy things which we would not , adding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for it is not wholly in our power , to think , or not to think , absurd things , but either to use or not use such thoughts or phansies , for we cannot hinder thoughts from coming upon us , but we can choose whether we will be perswaded by them , or use them . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , How did the Apostle do evil , if he spake not of absurd thoughts ? This interpretation of S. Pauls words , if it were secure from being any farther extended , then the authors of it designed , could have no hurt or noxiousness in it , it being certainly true , that every regenerate man is thus infested with phansies and thoughts , which he hates , and gives no consent unto ; Yet if the words of the text be well considered , this cannot but appear a strange interpretation . For when it is certain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies neither less , nor other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do , and when that word is varied into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 15. and both those are directly all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate ] in one place , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I would not , v. 16. and that again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil that I would not v. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are directly all one , t is not imaginable how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate I do ] should not be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of doing evil , this being no less than a direct contradiction to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do by not do , which neither Methodius nor any other mans authority can prevaile with any reasonable man to receive from him . This inconvenience when Methodius foresees , his onely answer is , that he desires them , who make this objection , to declare , what evil it was that the Apostle hated , and would not do , and yet did ; whether when he willed to serve God , he yet committed Idolatry . But sure the whole force of this answer ( if there be any ) is founded in interpreting the words to be spoken by S. Paul in his own person , and so is perfectly prevented by him , that understands the Apostle not of himself , but of an unregenerate man. From which process of Methodius , and what he there addes in that place of the Apostles pronouncing against Idolators , and other such sinners , that they cannot inherit the kingdome of heaven , the conclusion is regular and unavoidable , that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be interpreted of actions , or of any more than thoughts unconsented to , then the person that is spoken of by S. Paul , Rom. 7. is one that shall not inherit the kingdome of God , and then sure no regenerate person by Methodius's arguing ; which therefore is most constringent , and convincing , that this chapter speaks of an unregenerate person ; for that t is beyond all controversie , that he cannot use those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. of meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of phansies , or thinking onely , and not of consenting , or doing , and so in like manner that being carnal , and sold under sin , and carried captive by the Law in his members , i. e. by his own carnal heart , cannot be affirmed of him that lives in , and walkes after the spirit . Chap. VIII . ver . 6. [ To be spiritually minded . ] The desire and pursuite of spirituall things ( see Theophylact. ) Ibid. ver . 15. [ Ye have received the spirit of adoption . ] Christ hath given us liberal commands adding to them the promise of an eternal inheritance . And for the punishments now left in his Church , they are not those servile of stoning and the like , but paternal such as toward children , removing them from the Table of the Lord by such fatherly discipline , frownes , and chastisements to reforme them ( see Theophylact . ) Ibid. Note b. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9. Adde Theophylacts gloss , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by them are meant types , institutions and positive Lawes . Ibid. Note d. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for man , After 2 Pet. 1.4 . Adde , So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new creature , 2 Cor. 5.17 . is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new man , Eph. 4.24 . All by Hebrew idiom , wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creature , signifies man , among their Rabbins , as when they say of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall come to judge the creatures , i. e. men . Ibid. Note e. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adde , Theophylact fetcheth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from holding out and bending forward the whole head to that which is firmely hoped for . Ibid. Note n. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Cyrill for sincerity of Christian resolution , Adde . In the same sense as * Clemens Alexandr . Strom. 7. speaking of the one true Church , in opposition to heretical mixtures , saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which those that are just according to purpose are admitted , in the sense , that elsewhere * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every mans purpose , and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a purpose , or resolution of single life is used by him . In like manner Theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A man becomes called according to purpose , i. e. according to his own choice , for , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Calling is not sufficient , for then all should be saved , for all are called , but there is need of our will and choice in obeying the call . Chap. IX . ver . 7. [ In Isaak shall thy seed be called . ] Or ( as Theophylact ) those shall be the seed of Abraham , who are born after the manner of Isaaks birth , i. e. by the word or promise of God. Ibid. Note b. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for being Excommunicate , Adde , * So in S. Chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they that excommunicate any man , or make him anathema from the Church . Ibid. Note d. Of the force of that text , v. 5. God blessed for ever ] to confute hereticks , Adde , So Theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From hence is Arius confuted and put to shame , S Paul proclaiming Christ to be God over all . Ibid. Note h. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adde , Theophylact renders it a little otherwise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have set thee in the mid'st , brought thee out as a person to be exemplarily punished . Ibid. Note i. Of the way of Gods hardning Pharaoh , by giving him respite , Adde , As saith Theophylact when a Master forbears to punish a wicked servant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes him much more wicked . Ibid Not m. Read ; The Hebrew in Isaiah ch . 28.16 . read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make haste , but the Greek are thought to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies most obviously erubuerunt . So Capellus cites it as the opinion of a learned man ▪ and so Grotius's Notes have it . But Mr. Pocock seems to have hit upon the right ( and then there is no need of that conjecture ) that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had antiently three significations of some affinity one with another , which are all retained in the Arabick Haush and Hish which answers it ; 1. To make haste . 2. To fear . 3. To be ashamed : and it may well be here used in that sense , that comprehends all three , for he that is in a fright , or consternation turnes this way and that way hastily , and is in confusion of face or shame . In the first of these senses the Syriack interpreter and Chaldee Paraphrast understod it , the former read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not fear , the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall not be troubled ; or in commotion ; In the second the Vulgar non festinet , shall not make haste ; In the third , the Greek ( as also the Arabick ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not be ashamed , and this last is here made use of by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so 1 Pet. 2.6 . where the Syriack and Arabick and Vulgar are all to the same purpose . And this is capable of a double sense &c. Chap. X. Note e. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Read , here the Septuagint seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their voice , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their line , and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Others rather think that the Septuagint , respecting the sense and not the word , did thus render it paraphrastically . But Mr. Pocock conceives from the Arabick use of the word , that the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was antiently used by the Hebrews for vociferation . See his Miscellan . p. 48. Ibid. Note f. Of Stipulations , Adde , Those consisted , saith Theophilus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a question , and an agreeable answer , and thence by a metonymy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie stipulor as in Seneca de beneficiis , interrogatio is used for stipulatio , and so it may be appliable here , because he that comes to God to desire directions , is presumed to promise to performe what shall be required . But then still this sponsio is not an answer , but rather a question , the answer being Responsio , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theophilus , &c. Ibid. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an address to some other for counsel , Adde , Dorotheus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I never permitted my own conceit to perswade me , without asking some others counsel . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be carefull to ask others counsell , and not to be directed by your selves . Chap. XI . Note b. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for stupidity , Adde , So Ps . 60.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the stupifying wine used to be given to them that were to be put to death . And so in Marcus Eremita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 948. A. speaking of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drinking of wine , he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the paine of stupidity or intoxication from it . The word , saith Theophylact , properly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being nailed and fasten'd to any thing , and so denotes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an incurableness and immutableness of mind . But this referres to the Attical notion of the word as 't is rendred compunction , which is not it , which the Hellenists understood , or used it in . Ibid. Note d. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the body of the Church , Adde , So in * Meletius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Governors and priests with all the fulness , i. e. Church that bears the name of Christ . So in * Dionysius Alexandrinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all the fulness of the congregation of Israel , from Exod. 12. where the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitude . So in S. Basils Liturgy , p. 43. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , preserve the fulness of the Church . Ibid. Concerning the future return or calling of the Jewes , that there is no reason to expect such , Adde , And so Caesarius , Gregory Nazianzens brother , being asked of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revocation of the Jewes about the end of the world , answers resolutely , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. I will never be perswaded that the Jewes shall be recalled , nor indeed doth the Apostle teach any such thing in the words that are well and truely delivered by him , but not rightly understood or applyed by others . And all this seems to have foundation in the express words of Daniel , ch . 9. 27. he shall make it desolate even to the consummation . Chap. XIII . ver . 13. In e rioting . In revellings , and pursuits of lusts . Note e. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , is not so commonly observed , Theophylact defines , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , songs with drunkenness and contumely , In which definition , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumely : is oft used in an impure sense , to denote unlawfull loves , and pursuits , so in all probability doth it there , for the night-amorous revels are they , that are peculiarly signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Wisd . 14.23 . where speaking of the Heathens , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secret mysteries , he joynes with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mad revels , and as the effects thereof , addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they keep neither lives or marriages pure . So 2 Mac. 6.4 . when he saith the Temple was filled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dallying with harlots , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — And he that doth this , is in Theocritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So say the Scholiasts on that Poet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word is used for those that go by night to their sweethearts ; This they used to do with torches and fiddles , singing amorous ballads at the dores of their beloved , ( from thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a pattern of which is set down in Plautus Curcul . Act. 1. Scen. 2. Quid si adeam ad fores , atque occentem ? Pessuli heus pessuli , vos saluto lubens . — To this belongs that of Aristophanes in Pluto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He lookes as if he were going to a revel , having his crown and his torch , and more fully in the right reading of the verse , in * Plautus . Tute tibi pr●is lotis , luces cereum . You go before your self with fiddle , you are your own torchbearer : some body else it seems they were wont to have , to performe these offices for them : so saith the Commentator of Herm●genes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Pythagoras studying the stars at midnight , saw a young man with a fidler revelling with a torch — Agreeably the word is here to be interpreted , the night revels or pursuits of their unclean designes ▪ and so it is , Gal. 5.21 . and 1 Pet. 4.3 . Comissationes , which some have mistaken for Comessationes , as if it were from comedo , and so render it surfetings , whereas the Latine word is but a light derivation from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chap. XIV . ver . 1. [ Him that is weak , &c. ] Great dissensions and divisions are already gotten into the Church of Jewish beleevers ( not only against the Gentiles , but ) among themselves , some Jewish converts discerning their Christian Liberty and freedome from the Judaical Yoke , others conceiving themselves still to be under that obligation . The latter of these is zealous for the Mosaical Law , and observances of circumeision and mea●● , &c. and condemnes all others as breakers of Gods Law , that do not observe all these . On the other side they that are instructed in the knowledge of their Christian liberty , seeing others stand on such things as these , that had never any reall goodness or vertue in them , and now are abrogated by Christ , are apt to despise , and contemn them that continue under that Yoke , and resolving to maintain that liberty which they have purchased by Christ , freedome from such obligations , are apt to separate from the Judaizers , ch . 2.18 . and so betwixt one , and the other , the communion is likely to be broken . To both these therefore I apply my self at this time . Those of you that do not think your selves obliged to keep the Law , do not ye reject the scrupulous , or erroneous Judaizer , that thinks himself bound to observe those Lawes , of abstaining from many meats , &c. but receive him to your Communion . Yet not so , &c. Vers . 2. [ For one beleeveth , &c. ] He that is sufficiently instructed in his liberty , makes no scruple of eating any thing &c. but the Judaizer being not sufficiently instructed &c. either abstaineth from all flesh , for so some did , saith Theophylact ( that they might not be taken notice of to abstain peculiarly from swines flesh ) or else from some sorts of meats , &c. Vers . 3. [ Him that eateth . ] The Jewish beleever , that discernes his liberty and eateth all meats indifferently . [ Him that eateth not . ] That other who being instructed in the nature of his Christian liberty doth not think himself obliged to abstain from those meats , from which a Jew under Moses religiously and Judaically abstains . Vers . 4. [ One man. ] The Judaizing Christian . [ Another . ] But he that knowes his liberty . Vers . 5. [ * aa Esteemeth one day above another , another esteemeth every day alike . ] The Judaizing beleever observes some speciall dayes appointed by Moses's Law , the Sabbath or other Jewish Festival . But the other which is no Judaizer makes not that difference , &c. Vers . 6. [ To the Lord he doth not regard it . ] Thinks it Gods pleasure now under Christ , that he should not make any difference . Vers . 10. [ Why doest thou judge thy brother ? ] Why dost thou that observest the Law , condemne thy fellow Christian ? [ Or why dost thou . ] Or thou that usest thy Christian liberty , why dost thou ▪ Vers . 13. But judge this rather that no man put a stumbling block , &c. Onely be carefull , that you do not Scandalize any Christian brother , i. e. put in his way a stumbling block to hinder his coming to Christianity , or a gall-trap in his progress to wound him and make him go back , as the Judaizer is in danger to do , when he sees those liberties used among Christians , which he deems utterly unlawfull . Vers . 14. [ Nothing is unclean . ] To a Christian Jew no kind of meat is unlawfull to be eaten . Vers . 15. [ Thy brother . ] Thy fellow Christian that knowes not his liberty . Vers . 17. [ Joy in the holy Ghost . ] Delight to do good , or that joy which results from unanimity , saith Theophylact . Vers . 19. [ One another . ] All sorts of Christians though of different perswasions , Judaizers or those that are instructed in their liberty . Vers . 20. [ The work of God. ] That peace , and unity which God in Christ hath planted among beleevers of different perswasions about indifferent things . Vers . 21. [ Thy brother stumbleth , &c. ] Any other man is kept from receiving the faith , and so falls by some occasion of thine , or galled or discouraged and driven from the profession ( as the Jewish beleever is by seeing others cast off the Mosaical yoke , whom they think obliged by it . ) Note aa . What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] here signifies , must be resolved by the special , not vulgar use of the word among authors . It is used sometimes for approving , giving the suffrage in a competition ; So * S. Chrysostome useth together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he gives his suffrage , and his sentence or judgement to this . So in Xenophon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he hated them that did not adjudge the victory to him . So Aristotle l. 1. de An. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every of the elements , but the earth , had some Philosopher or other that gave his suffrage to it , that it was the soul , or principal of all things . So Plato in Philebo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if we prefer any before it . So when of Epicurus t is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he defends , or gives his vote to pleasure that it is the summum bonum . And in the Epigramme , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For the soul rejoyceth not , as preferring eating before all things . And so here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one preferres one day before another , but another approves every day , i. e. preferres not any before any . Ibid. Note c. Blot out [ So Philip. 2.4 . &c. ] Ibid. ver . 23. [ Is d sinne . ] Note d. In this place , 't is certain the antient Copyes generally added that Benediction , which we now find , ch . 16.25 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Now to him that is able to stablish you according to my Gospel , and so on to the end . Thus we find it in S. Chrysostome , and Theophylact &c. And from thence the Posthumous notes under Grotius's name , inferre that the Apostle first designed to end his Epistle there . But there is no ground for such conjectural inference . T is certain , Doxologyes may be seasonable in other places , and not onely by way of conclusion , and so we find in the like style ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Now to him that is able &c. Eph. 3.20 , 21. in the middle of the Epistle , and so incidently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to whom be glory , Gal. 1.5 . and more solemnly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Now to the incorruptible King of Ages , &c. 1 Tim. 1.17 . almost in the beginning . And it is S. Chrysostomes Note , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It it customary with S. Paul to conclude an exhortation with prayers , and prayses , And Theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , After an exhortation he alwayes useth to pray . The petitory part of this doxology is contained in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a praying that God who alone is able , will stablish them ; And this so proper to the whole business of the precedent chapter , that it cannot without great injustice be taken from it ; And therefore without examining the reason of its removall ( for which we have onely probable conjecture ) it is all reason that it should be fetch'd back from ch . 16.25 . and placed here , as it ought to be . Chap. XVI . Note b. Of Lukes being meant 2 Cor. 8.18 . to the testimony of Ignatius , Adde , And though Baronius affirme it to be Silas , and Theodoret , Barnabas , yet Titus Bostrensis on Luke 1. p. 763. C. and S. Jerom on 2 Cor. 8. and from him others have generally conceived him to be there meant . On the first EPISTLE to the CORINTHIANS . Chap. IV. vers . 6. [ * Not to a think of men . ] Think of us not as Masters of your faith , but as officers of Christ , &c. And accordingly not to make it matter of pride to your selves , or contemning of others , that ye are the disciples of such or such , in plain termes to beware that you do not break out into factions , &c. IBid. Note a. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in this place , will best be ghest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puft up , which followes on purpose to explain it . That signifying elation of mind to the despising of others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must in all reason do so also . Thus the Scholiast on Thucydides , l. 1. saith of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be a degree of pride , as the other a great , or high degree of it . So in S. Chrysostome Tom. 3. p. 177. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; why art thou disturbed and abusest thy opinion of thy self , thy pride to folly ? and l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by elation of mind , by pride , to become a fool , contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , naturall folly . So Rom. 12.3 . it most literally signifies ( not to be wise , but ) to opinionate , to think great matters of himself . So in Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that thinkes at high of himself as is fit . Onely here the notion of the word seems a little to be restrained by the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for one ] in the latter part of the verse , and so to denote not so much pride of their own gifts , as Rom. 12. as pride and high opinion of their teachers , boasting of them to the disparagement of others . Chap. V. ver . 12 , 13. l For what have I to do to judge them also that are without ; do not ye judge them that are within ? 12 , 13. ( What have mine or the Churches censures to do with them that are not members of the Church ? Ye know 't is the practice among you to inflict censures on Church-members onely , leaving all others to Gods tribunal ) And by doing thus ye shall remove the accursed thing from among you , free your selves from those punishments that the neglect of your duty , permitting such offenders to go unpunished , and unreformed , may bring upon you . But them that are without God judgeth . * Therefore put away from among you that wicked person . Ibid. Note h. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violence in a notion of uncleanness , Adde , The full description of this will be best fetch'd from Strabo , l. 10. setting down the customes , and among them the amours of the Cretanes , altogether after this manner , of force and rape , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they do not get their beloved youths perswasion , but by force . The lover , saith he , some three dayes before tells the friends that he means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit the rape , and they must not hide the youth or divert him from walking his wonted way , for to do so is to confesse that be is not worthy of such a lover . The whole manner of it is there set down , not worthy to be here transcribed , by which t is plain that this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rape was among them the ceremony of their Mascula Venus , and very creditable and customable among them , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , t was a shame to any hansome youth of good parentage not to have some such lover , that should take him by violence ; which being the heathen custome of this Island of Crete , may well be thought to have given occasion to that direction of S. Paul Tit. 1.6 . that he that were chosen to be Bishop should be such an one , who had faithful children , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not accused of riot , not guilty of having suffered any such villany as this . Ibid. Note l. Some doubt there is of the reading , and rendring the words from this place , to the end of the chapter . Theophylact tells us of some that set the point after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then began a new sense without an interrogation . And then the reading must be , what have I to do to judge those that are without ? No , Judge ye those that are within , adding as in a parenthesis , ( but those that are without God judgeth ) and ye shall take away the evil from among you , which best agrees to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( and , not therefore ) in the Greek , and to the reading of Chrysostome and Theophylact , who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ye shall remove the evil thing , ( not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , remove the evil or wicked person ) from among you , referring * Say they , to the passage in the Old Testament , Deut. 13.5 . and 22.21 . And accordingly Theodoret and the vulgar read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the evil . For this later part , that this reading and rendring is to be adhered to , there will be little doubt to any , that considers how evidently these last words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — and ye shall remove the evil from among you ] refer to the phrase in the Old Testament , Deut. 22.21 . ( though there the Rome Edition reads corruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) all the question is of the former part , which depends on the pointing of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of which Theophylact addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some read it conjoyned with what followes , and by way of interrogation , as we do , and all the Copyes , that now we meet with ; And that I preferre this reading , beside the consent of Copyes , these are my reasons . 1. Because the context agrees very well to it , the thing that the Apostle now hath in hand , being to disclaime meddling with heathens , in the beginning of the verse , upon which that which is here added [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if it be read all in one interrogation , Do not ye judge those that are within , but those that are without God judgeth ? ] will follow , and cohere very commodiously ; For thus it will ly . I have nothing to do to judge those that are without , but as ye , i. e. the Church , use to censure those that are within , who belong to your cognizance , so for all others they must be referred , and left to Gods tribunal : ( many speeches of this kind are taken notice of , Note on Matt. 9. d. ) 2dly . Because in the former reading , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made an answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which I beleeve to be without example , the question by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so strong , and familiar a negative , that generally there is not any negation added to it , and if there were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be it most regularly . 3dly , Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is very frequently an interrogative forme , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the formes of answering the question , and that argues the necessity of retaining the second reading . The onely difficulty remaining , is , how [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and ye shall take away the evil from among you ] shall fitly connect with this sense , For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred [ therefore ] is not very reasonable , and that also which supposeth the right reading to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , take away the evil person , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ye shall take away the evil [ thing ] which we have already with great reason pitch'd on for the true . The probablest way to salve this difficulty , is , either to affixe these last words of the Chapter , and of this matter , as a testimony out of the Old Testament , to conclude , and to belong to the whole business of this Chapter , that by their obeying his directions in it , they should thus put away the evil from among them , and secure themselves from the punishments , which else might fall on them , among whom notorious sinners were thus permitted to live impune , as it had oft fallen out among the Jewes ; Or else to put the whole 12 verse , and the beginning of the 13th , in a parenthesis ( and not the beginning of the 13th onely ) and then to read it in sense thus , from v. 11. But now I have written to you not to accompany , or so much as to eat or use any familiar converse with any unclean , or drunken professor , and by so doing ye shall put away the evil from among you : secure your selves from the judgements , which else you have reason to fear will come upon you , then adding the parenthesis in its due place , to give an account of his restraining these censures to professors , or Christians onely ; And this seemes the fairest way of composing all difficulty . Chap. VI. ver . 2. [ * To a judge the smallest matters . ] Note a. That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] signifies not matters but places of Judicature , appears by Hesychius ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and authors and Glossaryes generally , and so in the sacred style , Susan . 49. where we read , the place of judgement . So Judg. 5.10 . sit in Judgement , and Dan. 7.10 . the Judgement was set , i. e. the Court of Judges . And Jam. 2.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are distinctly and necessarily rendred Judgement-seats . And so here the Arabick interpreter renders it by words which are thus in Latine , Subsellia Judicii ad mundum pertinentis , seates of judgement belonging to the world . Ibid. ver . 4. [ * If then ye have judgement of things pertaining to this life , * set them to judge who are least esteemed in the Church . ] If therefore there fall out any matters of controversie concerning the matters of common life , which are to be brought to Judicatures , or will not otherwise be composed , and if ye do despise the Governours of your Churches , &c. Yet sure ye have all reason to refer it to the simplest and meanest Christians , or even to set them in the tribunal , rather then carry your matter to the Gentile Courts . Ibid. ver . 5. [ Between brethren . ] Between fellow Christians , whose inclinableness to peace is to be presumed of , and then that must needs work somewhat toward the pacification . Chap. VII . ver . 23. [ * Ye ee are bought with a price , * be not ye the servants of men . ] On the other side they that have bought out their liberty , and obtained manumission , having been formerly servants to heathens , ●et them not ●ell themselves again , or revert voluntarily into that condition of slavery , but prefer their liberty rather , v. 21. e e. In this place the whole context perswades to read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ] interrogatively ; For so will it best answer [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Art thou called being a servant ? or is thy calling that of a servant ? Thus ver . 18. both parts of the speech are delivered interrogatively , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Is any man called being circumcised ? and presently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Is any man called in uncircumcision ? For the ●onfirming of this reading , t is to be observed ; 1. That as before , and after those two questions , ver . 18. the rule is given , that every man walk in , or abide in that calling , or condition , wherein God hath placed him , contentedly , without making advantage of Christianity , for his pretence of a change . So t is here likewise , before v. 21. ( where the interrogation is varied ; Art thou called being a servant ? ) and after this verse , which assures us of the continuing the same manner of speaking , and so that this latter is by way of interrogation also . 2dly . That after the first question , and the short answer to it , Art thou called being a servant ? care not for it ] all that followes , as far as to this , v. 23. is but as in a parenthesis ( but if thou mayest be free , use it rather , For he , & . ) and so what here followes , v. 23. answers to that , by way of parallel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Which yet will not be a parallel , or answerable to the former question , unless , as before uncircumcision was opposed to circumcision and the mention of the latter was interrogative , as well as of the former , so here the being bought with the price ] be opposed to being called a servant , ( which it cannot be , unless it signifie manumission from service ) and the forme of delivering it interrogative also . Lastly t is aparent that the designe of the whole place is to assure Christians , that they are not to expect secular immunityes , or privileges by being Christians , that their being spiritually redeemed by Christ doth not make them free men , that before were servants , and this 23 verse , is a medium to infer that , and the conclusion repeated immediately upon it , v. 24. Let every one , &c. Yet such a medium it would not be ( but the contrary ) if speaking still to the person , or persons , last spoken to , v. 21. i. e. to servants , he should here tell them , they were bought , or redeemed by Christ ( as the same phrase evidently signifies , ch . 6.20 ) and therefore must not be the servants of men ; And that he speakes to any other , viz. to freemen , it can no way be collected from any words unless from these , v. 23. nor yet can it from these , unless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] signifie being bought out from humane servitude , by some summe of money , &c. as we know it was ordinary to buy freedome from heathen Masters ; Therefore in all probability that is it , which is here meant , and then that is best express'd by forme of interrogation . Chap. VIII . ver . 5. [ Gods many , and Lords many . ] Whether the supreme deities , &c. or inferior , &c. or whether the Sunne and Stars of Heaven , or men of the Earth de●fied , Theophylact. Ibid. ver . 7. [ Some with conscience of the idol . ] Some that are of opinion that idol Gods are something , and who fear them as able to hurt ( and so must confess , &c. ) Ibid. Note b. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being weak ] for sickness or wound , to the place in Nahum 2.5 . Adde , And so generally the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impingere , and cespitare , to stumble , or fall on gal-traps , or any other mischief by the way , is rendred by the 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being weak , because they are wounded and galled by these means , and so made unable to go forward . So Rom. 14.21 . we have together in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being offended ( or galled ) and being made weak . Ibid. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sinners , Adde , * So saith Theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , weak , that is sinners , for weakness is sin , as righteousness is health . Chap. IX . ver . 1. [ Am I not an Apostle ? ] And that you may not think , that what I say c. 8.13 . of abstaining from many things that are lawfull , is magnificently and speciously , rather than with exactness of truth spoken by me , I shall now mention my practices of this kind in other instances . And this the rather , because of another part of your letter , &c. Now hereto I make this reply , &c. Ibid. Note g. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adde , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the middle space betwixt the two termes , from-which , and to which they ran , or leaped , saith Jul. Pollux . Ibid. Note h. To the second notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for abstaining from all things that are hurtfull , Adde , the Testimony of * Antiochus Hom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We mean abstinence not onely from meats , but that which is comprehensive , i. e. abstinence from all things that are forbidden . Chap. X. Note a. Of the fiery cloud , though in the day time it shineth not , yet shining in the night , and giving light , as fire Adde , And this may yet be farther demonstrated by a passage of Pindarus in his description of Aetna , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is , in his poetick expression , this plain historical truth , that it was ordinarily seen in Aetna , that it * sent out smoke in the day time , and flames of fire in the night , and though that Poeme which Virgil left imperfect , have confounded the times , and not taken notice ( in his imitation of Pindar ) of the distinctions of seasons , noted by him in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet hath he also mentioned both the smoke and the flames , the first in the style of a black cloud , — Atram prorumpit ad aethera nubem Turbine fumantem piceo — The later by great Globes of fire going up to heaven . Attollítque globos flammarum , & sider a lambit . Just as here a darker smoky cloud in the day time , when the Sun outshone it , and made the light of it useless , and indiscernible ; and a fiery flaming , shining cloud in the night , when they needed such a conduct . Chap. XI . ver . 5. [ Every woman that prayeth , &c. ] Every woman that performes any office in the Church , that is imployed , as a member of a congregation , joyning with the Minister , whither Pastor , Prophet , in discharging of any Christian duty , such as is prayer , &c. Chap. XII . vers . 1. [ a * Spirituall gifts . ] Note a. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] may here be used in the Masculine , not Neuter Gender , is most evident ; And if it be so , then it must signifie spiritual persons , not things . So the word is certainly used , ch . 14.37 . If any seem to be a Prophet or spiritual , such as have any ●●vine afflation . Thus in Palladius , Lausiac . Hist . c. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I knew exactly that he was a spiritual person , and knew all things . Ibid. ver . 4. [ But the same spirit . ] In them all the spirit is the same , and therefore they that have not these extraordinary gifts in so high a degree as others , should not be sadned for that , as long as they have sufficient to demonstrate that they have the Spirit . Ibid. ver . 27. [ And members in particular . ] Though not the Church Universal , yet a special part thereof , the Church of Corinth ( see Chrysostome ) and so the mystical body of Christ , and the several persons of you , members of that body , that particular Church . Ibid. Note c. Of the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Bishops , Adde . So in Bede Eccl. hist . l. 2. c. 2. Episcopos sive Doctores , Bishops or Doctors . * So S. Chrysostome , Epist . β. speaking of the incestuous Corinthian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many say he had the place of a Doctor , streight addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he had the presidency of the Church . Ibid. Note d. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adde , And so 't is acknowledged by Theophylact. Ibid. Note e. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of releiving and providing for the poor . Adde , So Act. 20.35 . S. Paul appoints the Bishops , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to releive , or succour those that were weak or sick , which by the context , ( the mention of Christs words , It is better to give than to receive ) is applyed to acts of charity , supply of corporal wants . And so in the 41. Canon Apostolical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Ibid. Note g. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be best discerned by * Eustathius , who expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strange language , and by * Clemens who calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the voices of barbarians which have not been learn'd . And though this equally belongs to all strange languages , yet it must be observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinds or sorts of languages , ] in this place , and v. 10. signifies with some restraint not all , &c. Chap. XIII . ver . 2. [ Understand all mysteries . ] Comprehend all the mystical senses of Scripture , as the Gnostick hereticks pretend to do , ( see Note on 2 Pet. 1.6 . ) &c. Ibid. [ I am nothing . ] I am not to be compared with those , that have that most excellent gift , c. 12.13 . and make use of it accordingly , to the benefit of ( and preserving unity in ) the Church . Ibid. ver . 3. [ Though I bestow all my goods to feed the poor , and though I give my body to be burned . ] If I have the liberality to give away all my goods , and even the care , and sollicitude to distribute them to those that stand in need of them , and do not this out of any principle of charity , and compassion , to contribute to the good of others , but either to please men , or acquire glory ; And so in like manner . If I proceed to part with my very life , adventuring the most cruel death , even to be burnt alive , and have no charity , or sincerity of love to others , live and dy without that most Christian necessary virtue . Ibid. ver . 4. [ Suffereth long . ] T is the property of Charity to be so far from wronging others , that it teacheth forbearance , makes a man perfectly patient , &c. and so for the other virtues mentioned in this verse , all opposed to that temper , which is so very observable in the present Hereticks , and disturbers of the Church , the Gnosticks . Ibid. ver . 5. [ Doth not behave it self unseemly . ] Keeps men from using others unseemly , &c. Or from disorderly behaviour in the Church . Ibid. Note d. To Phavorinus's gloss of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adde , for which S. Chrysostome reads , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And what that is will be best judged from Antiochus , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not lifted up above measure , not exalted with an opinion of himself , as appears by the opposites there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lowly-minded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , depress'd in heart , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , accounting himself to be an unprofitable servant . Ibid. To the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for rash and praecipitous , Adde , * Antiochus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . where speaking of longanimity and lenity of mind , he saith , that he that hath it , is ( among other things ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not guilty of that praecipitous rashness , that wrathful men are subject to . Ibid. Of S. Basils notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adde , So in Cicero ad Attic. Ego autem ipse , * Dii boni , quomodo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 novo auditori Pompeio , i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how did I set my self out , play the Oratour , decking or adorning my speech with borrowed beauty : where it seemes , it notes an ostentation of eloquence , as of any thing else . Ibid. Note e. Read , What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] here signifies , is matter of some uncertainty ; That which seems competently agreeable , and commodious to some circumstances of the place , is , that it is one effect , &c. to the end . Onely it may be worthy of consideration , whether ( this chapter of the markes , and effects of charity , being founded in the discourse of gifts in the Church , c. 12. and both compared with , and set before them , here , v. 1 , 2 , 8. and also set opposite to the factions and divisions , incident to the irregular use of them , and so particularly pursued c. 14. ) this , and many other parts of the character of charity be not so to be interpreted , as may most immediately refer to that matter . Thus the three immediate precedents here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , envyeth not , vaunteh not , is not puft up ] seem peculiarly to marke out the malice and pride and ostentation of the Gnosticks , and then proportionably , so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behaves not it self disorderly ] i. e. where true Christian charity is , ( opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge , c. 8.1 . ) it hath this effect , it keeps men from irregular disorderly behaviour in the Church , such as are mentioned , c. 14. throughout , but especially , v. 23.35 . and in respect of which it is prescribed in the end of the chapter , that all things be done ( in the Church certainly ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orderly , which may very reasonably be thought to interpret the contrary here , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and therefore I have not omitted this interpretation in the paraphrase . Ibid. Note f. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for imputing or accounting sin to any , to Rom. 4.8 . Adde , To this purpose S. Chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he suspects no ill of him of whom he loves , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , charity endures not to receive any ill suspicion of any . Ibid. Note g. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Read , But as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used in a wider sense for all wickedness , and peculiarly for the villanies of the Gnosticks , Rom. 1.18 . So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken for purity and sincerity of goodness , 1 Cor. 5.8 . and so 3 Joh. 3. and often in other places . And then as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoyceth not ] denotes the taking no pleasure , but on the contrary being very sad , extremely grieved , &c. So the full meaning of the verse will be , that charity is so far from the practice of the Gnostickes , which delight in debauching men to unchristian sins , that it will make a man truly mourn , &c. Chap. XIV . ver . 29. [ Let the prophets speake two , or three , and let the other judge . ] For prophecying let that be done by those who are endowed with that gift , two or three in a day , the rest of those who have the like gift of prophecy , passing judgement , &c. Ibid. ver . 30. [ If any thing be revealed to another that sitteth by . ] And if whilest one that hath that gift , is reading , or expounding any part of Scripture , another that sitteth by , and hath the like gift , be able to give any exposition of a sacred figure , &c. Ibid. ver . 31. [ For ye may all . ] For ye all that have the gift of prophecy , may &c. Chap. XV. ver . 2. * If ye keep in memory what I preached unto you . ] After what manner , if your memory serve you , I delivered the story to you , &c. Ibid. ver . 8. [ As aa of one born out of due time . ] As converted by him , and received through his special favour into the number of his Apostles , though most unworthy of that dignity . Note aa . The full importance of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] may best be taken from a proverbial forme among the Romans , begun in Augustus's time . It is , from Suetonius , taken notice of by Baronius , An. Chr. 44. n. 74. but somewhat misrepresented . The words of Suetonius ly thus , in the life of Augustus , c. 35. Erant super mille ( senatores ) & quidam indignissimi , & post necem Caesaris per gratiam & praemium allecti , quos abortivos vulgus vocabat . There were at that time an enormous number of Senators , above a thousand , and some of them most unworthy of that dignity , having after the death of Caesar by favour and bribery gotten to be elected . These the multitude proverbially styled abortives . To this proverbial style of reproach S. Paul in great humility seems here ro refer , making his own election into the Apostleship parallel to the choice and admission of those supernumerary unworthy persons into the Senate , viz. that he , like them , was none of the regular number of the twelve , none of those first taken in , in Christs life time , no way worthy to be an Apostle , as having persecuted the Church of Christ , v. 9. and yet by Christs grace and special favour , called and admitted to this dignity ( by the grace of God I am what I am , v. 10. ) and in these so many respects , fit to be lookt on , in his own opinion of himself , as they were reproachfully by the people , viz. as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an untimely birth , which consequently hath not those full dimensions , which those children are born with , who have staid in the wombe their full time , to which most aptly agrees that which followes , v. 9. as the reason of this expression , for I am the least of the Apostles , as the abortive is the least of children . And this is still but proportionable to what he every where , when he speakes of himself , is forward to say , calling himself the greatest , or chief of sinners , lesse than the least of all Saints , and attributing all to the superabundant mercy , and grace of God , that he so unworthy , was thus vouchsafed , and dignified by Christ . Ibid. ver . 33. [ cc Good * manners . ] Such easie , seducible , credulous people , as it seems some of you are . Note cc. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may perhaps be best understood by Hesychius in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he there explaines by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : by which it appears that the phrase refers not to goodness of manners , as that signifies actions : and as Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( for which the ordinary print reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but to simplicity and deceivableness of mind , and accordingly it is most properly rendred good dispositions , or good natures , of which it is ordinarily observable , that they are subject to be seduced , and mislead , into error or false doctrine , as here the denying of the resurrection . And accordingly it is introduced , and inforced with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be not deceived , noting what corruption was here to be taken heed of , that of error . The rendring the phrase good manners , refers it peculiarly to the sense of being debauch'd and corrupt in their lives , which is not commodiously applicable to this place , which treats onely of intellectual error , and therfore this other sense is with more reason to be here fastned on . That conversation and discourse ( so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ) with Hereticks , or Philosophers , that disputed against the possibility of the bodyes returning to life , after it was once perfectly dead , might probably seduce and deceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , easie , well-natured auditors , who are not so circumspect , as they should be ; And thus hath Theophylact interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the good dispositions denote those that are easily deceived , or cheated . Ibid. Note b. Of the custome of abbreviatures in citing articles , or titles of Constitutions , Adde , To this purpose 't is the observation of the Learned * Jos . Scaliger , that not onely the Rabbins , but generally other Doctors notissimas , & vulgò tritissimas sententias dimidiatas solent citare , use to cite by abbreviature known and vulgar sentences , instancing in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matt. 15.5 . So it appears by Suidas , using the Proverb [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the sinking ] which is but the abbreviature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , From a sinking ship whatsoever thou gettest , must be counted gain . Ibid. Of the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Adde , the testimony of Harmenopulus de sect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . who refuting the Marianites addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not knowing that it is spoken of the confession of the resurrection of the dead . — Ibid. ver . 55. [ f Where is thy sting ? ] Note f. These words are taken out of Hosea , c. 13.14 . where yet we read , I will be thy plague . And some have conjectured , that in stead of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be , the Greek read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where ? But R. Tanchum , and Ebn Jannahius , saith Mr. P. affirme that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so signifies , where ] in that very chapter of Hoseah , v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where is thy king ? and so then the Septuagints rendring will be literal , and the Apostles words lightly varied from it . Chap. XVI . ver . 1. [ The Saints . ] The poore Christians in Judea , exhausted partly by their former Christian liberality , Act. 2.45 . making sale of their goods , and communicating their stock to the Christians , and partly being spoiled of their goods by the persecuting Jewes , 1 Thes . 2.14 . Ibid. Note c. Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Adde , To this * Theophylact farther addes , that by this phrase is intimated the great piety of the Masters of these families , that had made all their house Christians , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and again their great hospitality to strangers . For where , saith he , such virtues are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that house is a Church . On the second EPISTLE to the CORINTHIANS . Chap. I. vers . 1. [ Timothy . ] Timotheus that was with you by my appointment , 1 Cor. 16.10 . to see my directions observed among you . Ibid. ver . 22. [ The earnest of the Spirit . ] The gifts and graces of his spirit , a pledge of the full promise , which shall after be performed . Ibid. ver . 23. [ To spare you I came not . ] ( Besides , or over and above that of the spirits disposing me otherwise , contrary to my resolution intimated , v. 17. see Theophylact ) I had heard of such enormities , &c. Chap. II. ver . 5 , 6. [ But if any have caused greef , he hath not greeved me , * but in part , that I may not overcharge you all . 5 , 6. But for the incestuous person , the author of all this sadness , and severity ( sadness not to me alone , but in some measure , that I say no worse , to all you ) It is now sufficient , which he hath suffered by the delivering him up to Satan , 1 Cor. 5. and the sad consequents thereof . Sufficient to such a man is this punishment , which was inflicted of many . ] Ibid. Note a. The sense affix'd to these words in this paraphrase ( very distant from that which the words , as they are ordinarily read , and rendred , sound ) is taken distinctly from the Scholion of Theophylact , who resolving it the Apostles meaning , in both these verses , to have his charity to the incestuous person express'd , and to give order for his absolution , thinks this way of rendering it most proper , that joyning them with himself , in the dislike and sorrow , and consequently infliction of censures for the sin , he might ingage them joyntly with himself , in the absolving the transgressor ; and this , saith he , most wisely disposed by him , that they who had so lately been commanded by the Apostle to avoid him , as a detestable person , should not now upon his giving orders for his absolution be scandalized at him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as inconstant , and mutable ; This , saith he , is the reason , that he takes them in , as partakers with him of the sorrow and censures , that he might have them his willing partners in the absolution , and joy of that . And so this , saith he , is the sense of the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — For he hath not , saith S. Paul , greeved me alone , but all you in part , i. e. a little , or in some degree , that I may not say , he hath altogether greeved you , lest I should lay overmuch weight upon him ; or in plain words ; The truth is , he hath greeved you in like manner as me , but yet that I may not overburthen him , that was guilty of that incest , or aggravate the matter against him , all that I say , is , that in part , or in some measure ye were greeved by him . This is a very commodious sense , and necessarily requires some small change of the punctation ( though the printed text in Theophylact have not observed it ) partly by including in a parenthesis the latter part of this 5 verse , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — to the end of it , partly by putting a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] may connect with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus , 5. But if any have caused greef ( he hath not greeved me , but in part , that I may not aggravate , or lay weight on him , you all ) 6. Sufficient to such a man — And this is a plain sense , and agrees very well with all that followes of their joynt , and chearfull proceeding to the absolution of the incestuous . Ibid. ver . 17. For we are not as many that * corrupt the word of God , but as of sincerity , but as of God , in the sight of God , speak we in Christ . This we are sure of , that we have not designed any secular advantage to our selves in preaching the Gospel , as the Gnostick her●tical teachers are observed to do , 1 Tim. 6.5 . But have sincerely revealed to you , what we have been taught by Christ without any other aime , God knowes , than that we may performe faithfull service to him . Note b. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of God ] signifies the Gospel here , as it was by S. Paul made known unto men , the Christian Religion preached by him , there can be no doubt . All the difficulty is , what is meant by , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not that there can be any question of the native proper signification of that word , for it certainly signifies doing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do , and those are little pedling merchants , that buy and sell to get gain , but because it is possible it may referre to some practices , which such Merchants are vulgarly guilty of , mixing , and dashing their commodities , and so deceiving others , that they may inrich themselves . But though the word may possibly by a figure signifie this , yet the genuine proper notion , being very agreeable to the context , is in all reason to be preferred . We are not , saith S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the many ; This sure referres to the false teachers of his time , and those , we know , were the Gnostickes , who as they are said to serve their belly , to love the world , and to love pleasures , and so generally to designe themselves advantages by their profession , and of all things hated the cross , renounced Christianity , when it was persecuted and brought any dangers or losses upon them , so they are particularly marked out , 1 Tim. 6.5 . ( that chapter , where the Gnostickes are named , v. 20. and their character particularly set down ) to be such as deem Godlyness gain , think the Christian profession brings men secular advantages of liberty , &c. and so cannot be so single hearted , so wholly bent to approve themselves to God , as S. Paul , here professeth to be . To this interpretation of the place I am inclined by two passages in the Epistles of Ignatius , which though they are omitted in the Laurentian Copy , are yet constantly to be found in others , and if they were put in by any interpolator , they may yet be of good use to us in this matter , there being no reason to suspect the hand that inserted them , of any ill designe , not yet of ignorance either of the Gnostick heresie , or of the use of the word . The former place is in the Epistle ad Magnesian . where speaking of the Gnostick Judaizers , enemies of the cross , whose God is their belly , minding earthly things , lovers of pleasures , and not lovers of God ; having a forme of godliness , but denying the power thereof , he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Merchants of Christ , huckstering the word , selling Jesus , going on to other parts of the character of the Gnostickes , corrupters of women , coveting what belongs to others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greedy lovers of money . The second place is agreeable in Ep. ad Trall . There are , saith he , some vain speakers and impostors , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — not Christians , but Merchants of Christ , carrying the name of Christ for deceit , huckstering the word of the Gospel , and who these are , he specifies in the process of that Epistle ; Simon the first-born of Satan , Menander , Basilides , the unclean Nicholaitans , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that are falsely named , i. e. the Gnostickes , &c. Chap. 3. ver . 7. * Earthen vessels . Ibid. Note b. To the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in reference to shells of fishes , Adde , 'T is true , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testa , signifies not onely a shell ( from whence those kinds of fishes are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the shell to them supplying the place of skin , and some others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soft shelled , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in * Nemesius ) but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baked earth , and vessel of the potter , that hath past the fire , and is taken out of the kiln , and so Theophylact interprets it here , and so it frequently signifies in authors . The difference of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthen ware from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the potters vessels , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vessels of clay , before they are burnt , whilest they remain in the potters hand , in moulding , is set down exactly by * S. Chrysostome in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that the former if they be broken , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are not capable of recovery , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of the hardness once gotten by the fire , whereas the other , that are but of clay unbaked , and unhardened , if they be spoiled once , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they may easily by the skill of the potter be returned to some second forme . Whence , saith he , it is , that Jer. 19.1 . when the prophet was to describe an irreparable destruction , he is bid to figure it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such a vessell , or bottle of earth , broken to pieces , v. 10. But when he would put them in some hope of restauration , then God shewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an earthen vessel fallen when it is in the hands of the artificer , c. 18.2 , 3. which he takes up , and moulds anew , the matter being yet capable of it . And this sense , and notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also the place will beare , and therefore I have now set them both down , and left the Reader to choose , which he shall think most probable . Chap. V. ver . 10. [ * The things done in his body . ] Body and soul together , according to his actions , which in his life time he hath committed on his body and soul together . Ibid. ver . 11. [ We aa perswade men . ] Note aa . What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade ] and peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade men ] signifies in these bookes , will be set down at large , Note on Gal. 1.6 . ( see also Note on 1 Joh. 3. e. ) viz. to pacifie , to propitiate , to gain in upon men , and obtain their approbation either of the cause they plead , or of themselves , whom they desire to approve to them ; And though it be a very obvious & commodious sense of these words [ knowing the terrors of the Lord we perswade men ] that the consideration of the judgement to come , is a very proper , forcible suasorie to amendment of life , &c. Yet the circumstances of the context rather incline it to the other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , knowing the judgement to come to be so exact , that it descends to every action that is done , whether good or bad , we Apostles , who have a weighty task of duty lying on us , to win soules to Christ , are obliged to pursue this work , to gain in upon men as much as we can , to approve our selves to them in all things , that they may not be scandalized by any thing done by us , but chearfully lead on with a good opinion of our preaching and our person , this being very usefull toward the Apostolical designe of working good upon men . Agreeably to which it followes in this same verse , we are made manifest to God , and I hope also to be manifested in , or , to your consciences , where to be manifested to their , or in their , consciences , is all one with this notion of perswading them , i. e. approving himself to them . And to this matter that which followes , v. 12. pertains also , and therefore Theophylact interprets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we perswade men , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we do all things that we may not scandalize men , and again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we cure or provide against scandals , such as may hinder men in their proficiency in the Gospel . Chap. VIII . ver . 18. [ The brother , &c. The Euangelist , probably S. Luke — Ibid. ver . 18. * Declaration of your ready mind . Chap. 10. ver . 12. [ * Make bb our selves of the number . ] Assume any thing to my self , plead any worth of mine , or seek praise , &c. Ibid. Note bb . What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly , is set down by Budaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to choose , or admit any into any order , as in Aristides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they admitted the forain Gods with the others , and in Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be chosen , or admitted into the Senate . Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used , as in Plato de leg . 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejecting some , and choosing others . Hence Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the participle signifies select , or chosen , and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give suffrage to himself , to take upon him , to be some eminent person . Chap. XI . ver . 5. [ Cheef Apostles . ] Peter & John , the most eminent of the primary Apostles . Ibid. ver . 9. [ * I aa was chargeable to no man. ] I made not my wants known , I troubled none &c. Ibid. Note aa . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith S. Jerome * ad Algasiam , is a Cilician word , the full meaning of it here will be judged by that which Aelian saith of the fish called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the torpedo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the torpedo fish whatsoever it toucheth it gives it its own name , makes it to be benumm'd . Now they which ask any thing of another , are proverbially said to do that which the torpedo doth , to give a chillness , or numness , Molestum verbum est & onerosum , Rogo , saith Seneca , asking , or begging is very troublesome , and burthensome , and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which literally signifies to chill or benumme ( and so in Theocritus Idyll . 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) doth in respect of this consequent , signifie to ask , or intreat ; and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I begged , or asked of no man , I importuned no man. Ibid. Note c. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adde , Theophylact speaks of some , that interpreted it of a well , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , profundity , because of the great depth of it , wherein after his danger at Lystra he hid himself . Chap. XII . ver . 7. [ A thorn in the flesh . ] A sharp affliction , &c. inflicted on me by Satan and some instruments of his who dealt very roughly with me , beat me , imprisoned me , scourged me , &c. ( see Chrysost . Epist . 15. to . 7. p. 101. li. 40. ) Ibid. ver . 9. [ My strength is made perfect in weakness . ] The greater thy pressures are , the more visible is the divine assistance ; or , the more thy persecutions are , the more is the Gospel propagated by thee . ( Theophylact. ) Ibid. ver . 10. [ When I am weak , then am I strong . ] The heavier the pressures , the greater my supports ; or , the more I suffer for the Gospel , the more Proselytes I gain to it . ( Theophylact. ) Ibid. ver . 13. I * was not burthensome to you . ] All hath been done without my asking or receiving any thing from you . Chap. XIII . ver . 7. [ Not that we should appear approved . ] Not that I may have occasion to approve my Apostolical power among you , by punishing offenders . Ibid. ver . 8. [ We can do nothing against the truth , but for the truth . ] Though we have no ability , &c. or we have no power or authority to punish those , who do not offend , or if we do , God cooperates not with us in that act . ( Theophylact. ) Ibid. ver . 9. [ For we are glad when we are weak , and ye are strong , and this also we wish , your * perfection . ] And in this sense the weaker we are , i. e. the less severe the less proofes we give of our Apostolical power , the better we are pleased , and the stronger , i. e. the more innocent and blameless ye keep your selvees ; having no delight in inflicting censures on offenders , but much rejoiced to see your innocence , and return to the peace of the Church , no one of you being broken off by Excommunication . Ibid. Note c. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for compacting in the 2d sense by way of restoring , Adde , or recovering any that hath been broken off from the Church by any fault , or criminous commission , especially if he have been for that cause cut off by the Governours of the Church , i. e. cast out by Ecclesiastical Censures . To this 2d sense belongs , Gal. 6.1 . restore such an one in the spirit of meekness , i. e. either by mild reprehension , and exhortation , recover him to a sense , and reformation of his fault , without proceeding to any sharper course , or else in case of greater severity , be soon mollified again toward him . Ibid. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for exhortation or friendly advice , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instruction , Adde , Thus Hippodamus the Pythagorean , in his book de Republ. prescribing society or meeting together of old and yong , in order to preservation of peace , and moderating all sorts of affections , he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because yong men need to be taught sobriety , or moderation , and to have their excesses corrected , and allayed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , correctione , saith the interpreter in Stobaeus , but that sure not by way of punishment , for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the friendly meetings and feasts were no places of judicature , nor instituted to any such like designe , but by way of exhortation or friendly advice , the elder to the yonger , who might have such an authority with them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to settle , or accomplish them , bring them to a staidness and stability of temper . On the EPISTLE to the GALATIANS . CHap. II. Note c. To the examples of neglect of Syntaxis in the sacred writers , Adde , So Theophylact on occasion of a reading in his Copy Hebr. 10.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the plural , they could not , which we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular , he acknowledgeth that so it must be read , as we read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as far as concernes the consequence of Grammatical exactness , i. e. in respect of the Syntaxis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there may be no solecisme in it ( for such it must be , in an high manner , if with his Copy we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural , and understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he doth , for the nominative case to govern it ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but because the Scripture style takes no care of technical , i. e. Grammatical , exactness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we may so understand it as the copies have it , i. e. so as the words will yeeld a very good sense , if onely the Grammatical exactness be dispensed with , viz. that the offerers , i. e. the Levitical priests cannot perfect those that come ( i. e. bring their sacrifices ) unto them . In which words his opinion and testimony is clear , viz. that the sacred writers stood not upon such niceties , as other authors do , bound not themselves to the observation of Grammatical rules ; And so frequently in S. Hierome ; On the Ephes . c. 3. Quotiescunque soloecismos aut tale quid annotamus , speaking of the Apostles writings , and so Ep. c. 1. qu. 10. 2dly That copies were not to be disturbed , or any change attempted in them upon this one score , the avoiding of a soloecisme in the period . So the Learned Mr. Bois on Act. 27.10 . Laudandi mihi videntur , quibus in sacris Literis , vel soloecismos manifestos , modò veritati nihil detraherent , religio esset emendare , they are to be commended that would not in the Scripture , mend manifest soloecismes , so they do not hurt the truth of the matter . And the same was the account of Dr. Reynolds a very learned man among us , when he was by Sir Henry Savile consulted in a like matter . For when in preparing the Edition of S. Chrysostome , there were some expressions observed , unvaried in all copies , which yet were not allowable by any rules of Greek Syntaxis , and from thence a necessity appeared of either receding from all copies or else admitting of false Greek , the question was proposed to that Doctor , whether it would be derogatory to that divine writer and learned Orator S. Chrysostome , to acknowledge , that he wrote false Greek , and his answer was , * that such writers were more carefull of the sense than of the Syntaxis , and , so the former were perspicuous , oft neglected the latter , especially when the false Greek was most promptly intelligible ( as in the instances produced it generally was ) adding , that indeed S. Paul himself was guilty of the like , out of whom he set down two places ( for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which were not reconcileable with the rules of Grammatical Syntaxis ; The places have already been taken notice of in the Epistles to the Colossians , c. 3.16 . and Ephesians , c. 4.2 . To this I adde the observation of Maimonides , More Nev. l. 2. c. 29. Vnumquemque prophetam eâ linguâ , eâque loquendi ratione , quae ipsi est familiaris & consueta , impelli à prophetia sua ad loquendum ei qui ipsum intelligit , that every prophet is by his prophecy impelled to speak in that language and manner of speaking which is familiar and customary to him , i. e. ( saith Buxtorfe out of the Rabbins Commentaries ) si propheta est Hebraeus , impellit eum prophetia ut loquatur Hebraicè , si purum & ornatum sermonem habet , eodem modo prophetiam suam eloquitur , si minùs ornatum , minùs ornatè quoque prophetiam suam profert , si Ephraimita Ephraimiticè , si Galilaeus Galilaicè ; If the prophet be an Hebrew , his prophecy impells him to speak Hebrew , &c. if he have pure language he delivers his prophecy after that manner , if his language be less pure or eloquent , he doth deliver his prophecy less eloquently , if he be an Ephraimite , Ephraimitically , if a Galilean , he speakes in that dialect . Ibid. ver . 6. [ c In conference added nothing to me . ] When they understood what I had done , they gave me no advice to alter any thing , nor said any more to me than what I knew before . Ibid. Note cc. What is the full meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they added nothing to me , is , I think , exactly set down by S. Chrysostome , in [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they opposed me not , but conspired and accorded with me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they added no more to me than I knew before , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they had knowledge of my affaires , they neither added nor altered any thing in my course : and this as a farther explication of what went before , that they gave no appointment for the circumcising of Titus , that went along with Paul , and never had been circumcised . And so in proportion to this sense , followes his notion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but contrariwise , ] not that they were taught by Paul , for they needed not that , but that they were too far from blaming , or altering any thing in his practice , that they not onely approved , but commended his whole course . Ibid. ver . 9. [ Perceived the grace that was given unto me . ] Approved and commended all that we did , or had done . Ibid. ver . 10. [ The poor . ] The Christians in Judea , who were sadly spoiled and wasted by their unbeleeving countreymen , 1 Thess . 11.14 . Heb. 10.34 . ( see Chrysostome . ) Ibid. ver . 12. [ Fearing them , &c. Out of fear of scandalizing the Jewish Christians , &c. ( see Theophylact and Chrysostome interpreting it by a like phrase , c. 4.11 . I am afraid of you least I have bestowed on you labour in vain . ) Chap. III. Note a. Read , If the time would agree , 't is not improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] should refer to some beginnings of the heresie of the Ebionites . To the description of them , in Eusebius . Adde , that they taught moreover , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that Christians had need of legal observations , and not onely of Faith and Christian life to salvation . Of the folly of following such teachers as these , Adde , To this agrees the style , which he gives these legal observances , calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 4.9 . weak and poor elements , in relation , as it seems probable , to that name of Ebion signifying poor . Chap. IV. ver . 1. [ The heir , as long as he is a child . ] The heir , which although his father is dead , is yet but a minor . Ibid. ver . 15. [ * Where is then the blessednesse ? ] And then how happy did you think your selves , &c. Or what is now become of all that , for which you were so taken notice of , and magnified among men , as the kindest and lovingest of any to your teachers , so kind , that I am able to bear you witness , that nothing was so pretious to you , but you would have parted with it for my sake ( Theophylact. ) Ibid. Note c. Read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Theophylact interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mount Sinai being not far from Jerusalem , but as he acknowledgeth also , it signifies originally to walk along with , &c. Chap. V. ver . 21. [ Revellings . ] Night-revels in impure pursuits ( see Note on Rom. 13. e. ) Chap. VI. ver . 1. [ Restore such an one in the spirit of meekness . ] Either regaine him by friendly advice , or else in case of censures inflicted , upon sight of his contrition restore him to the peace of the Church again . Note a. Of the spirit of meekness , Read , It is here this milder part of the Apostolical office , which is to paercede the more severe and , if it be possible , to prevent it . 1. Admonition and Reprehension , which if they prevaile , there is no need of proceeding any farther , and 2. An easie Admission to penitence , &c. To this 2d the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may incline , which we render restore , but signifies properly to put in joynt , &c. and so fitly belongs to the restoring an excommunicate person to the society and peace of the Church ; but yet not onely so , but signifies also to recover the offender to a sense , and reformation , be it by admonition , reprehension , or any such milder means . Ibid. ver . 2. [ Bear ye one anothers burthens . ] Ease one another , as much as ye can , as in a building every stone assists the next , helps to bear the weight that lyes upon it , and contributes its part to the support of the whole fabrick , &c. Ibid. ver . 3. [ Deceiveth himself . ] Cheats himself , and perswades no man else , but becomes ridiculous by his vanity . Ibid. ver . 4. [ In himself alone . ] Looking on himself absolutely , and discerning how he is a better Christian to day , than he was yesterday . Ibid. ver . 11. [ * How b large a letter . ] Ibid. Note b. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Theophylact hath express'd his opinion . S. Paul , saith he , was accused to preach in other places for the observation of the Mosaical Law , contrary to what this Epistle contains . This forced him to testifie , what here he saith , under his own hand , that he did no where preach for the Law , c. 5. 2. and c. 6.14 . And therefore , whereas his other Epistles were oft written by an Amanuensis , and onely the salutation with his own hand , yet here , saith he , he was forced to write all himself , and that , as he will conjecture , though he was not very well skilled in writing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he : And this , as he thinks , is noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is by Hesychius rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not how long , or how great , but of what manner , what sort , noting the quality rather than quantity . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are letters , meaning the letters of the Alphabet , and not so properly an Epistle . And accordingly , saith Theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is not to denote the length , or magnitude , but the deformity of the letters , or characters , in which this Epistle was written , S. Paul being necessitated to write it all with his own hand . But now , granting , as we have reason , this to be the right notion of the single words , yet there is no necessity , either that this should be thus applyed to the illness of the character , or inlarged to the writing the whole Epistle with his own hand ; That is not so much as intimated in any other place , or in any antient record , and this one place cannot conclude it , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the sort or kind of the hand indefinitely , not defining what it was , save onely that it was such as was known to be his . For so 2 Thess . 3.17 . the writing the salutation ( some few words in the close ) with his own hand , was , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the token in every Epistle , that by which it was known to be his . And so if here it be supposed , that the whole Epistle were written by an Amanuensis , as far as to c. 6. v. 11. and then the pen taken into the Apostles own hand , and used by him to the end of the Epistle , he may well begin thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you see and know with what kind of letters I have written , you know the character , that it is my own hand , under which it is , that I testifie all that is before written in the Epistle , particularly that which is in answer to the calumnie against me , as if I preached circumcision , &c. in other places , which I have assured you , and demonstrated by my persecutions from the Jewes , that I do not ; and to this purpose I here adde again , under my own hand , a character of your Gnostick seducers , v. 12 , 13. and the profession of my own opinion and practice , v. 16.18 . and again an evidence of my doctrine and practice from my sufferings , v. 17. And thus the whole difficulty is sufficiently explicated without imagining any more . Or if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have written ] be thought to conclude , that he had written that which went before , and so the whole Epistle , I answer that it is possible he might , but not necessarily to be concluded by that for me of that word , because if we still restrain it to these last verses , this will have perfect truth in it . For when he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye see ] he must needs refer to that point of time , wherein his Epistle should be received , and read by the Galatians , and then 't is certain , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have written ] will be as true of the last verses , as of the former part of the Epistle ; And so that difficulty is removed also . On the EPISTLE to the EPHESIANS . Chap. I. ver . 8. [ * Wherein he hath abounded . ] Ibid. ver . 10. [ * That in the dispensation of the fulness of times . ] To be peformed in these last and worst times , when the sinnes of men being advanced to such an height , it might rather have been expected , that God should proceed to execute vengeance on them . Chap. II. ver . 7. [ The ages to come . ] All ages that shall follow this of the Apostles . Ibid. ver . 15. [ Having abolished — the enmity . ] Having brought the beleeving Christian Gentiles to that condition , that the Christian Jewes ought not to look upon them as enemies , and persecute them , as now the Judaizers do , for neglecting the Ceremonies of the Mosaical Law. Chap. III. ver . 13. [ * I desire that you faint not . ] I that am persecuted for preaching to the Gentiles ( which the Jewes think unlawfull , and 't is not strange they should , when it was a mystery not formerly revealed to the very Angels , v. 10. ) do desire and pray first for my self ( as after he prayes for them , v. 16. ) that I be not amated at any thing that befalls me in this cause ; Or I do beseech you , and pray for you , that you be not discouraged , &c. Chap. IV. Of the custome of largesses given in triumphs , Adde , So M. Aurelius gave eight pound a peece to the poor people , in the time of triumph . Of Christs giving his largesses the gifts of the holy Ghost , Adde , That which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave , is in the Greek of the Psalmes , 78.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received , probably from the nature of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which as it signifies to give , so 't is to receive also , as in English to take ] sometimes signifies to give , and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one . Note c. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adde , see Theophylact , who comparing the false teachers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicers , saith of them , that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , remove the simple as they please , as at dice they can cast what throw they have a mind to ; and this , saith he , is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here spoken of , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whatsoever their deceitfull artifice's have a mind to . Ibid. ver . 14. [ cc * Lye in wait to deceive . ] Note cc. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in this place may thus be collected . Hesychius seems to render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arts , for so I suppose the words in his Glossarie must be mended , in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that followes after , and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Suidas is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to use any artifice , and to deceive . The word , saith * S. Chrysostome , is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in speeches , in works , in wrestlings . In speech It is set down by the Rhetoricians for one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , see Hermogenes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 217. and because these are all designed to the working on , and perswading , the auditors , therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is thus to contrive the speech , that it may probably be most perswasive , see Chrysost . Tom. 4. p. 416. l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he otherwise dressed up the same thing and proposed it more softly , or calmly , and cunningly . So Tom. 3. p. 495. l. 20. & p. 880. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he proposes not sins plainly , calling it idolatry , &c. but after another manner contrives and formes his speech , so as it may best perswade , by concealing what is likely to avert . So in Marcus Eremita in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 941. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you desired some method , and exhortatory discourses , i. e. some colours of perswasion . And the like arts of dissimulation and disguise as these , in all sorts of actions , and particularly in combates are in like manner express'd by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eph. 6.11 . the crafts and ambushes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the treacheries , deceits , and cunning contrivances of the devil . Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is one , that is not apt to be deceived by any subtilties , contrivances , concealements , as in Hermes Trism . l. 13. p. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a most wise Judge , that cannot be imposed upon by any artifices of the advocates or pleaders . And thus in this place , the craftyness of men is designed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the managing and contriving of their false doctrine so as they may be most likely to perswade and gain upon seducible auditors . Ibid. Note g. That [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be angry ] is not there allowd , but supposed , and so not conclusible thence to be no sinne , to 1 Cor. 13.4 . Adde , And Psalm . 2.4 . whence these words are recited from the Septuagint , 't is certain , those that are there spoken to , did sinne , in being displeased at Gods setting up David , and their rebellion against him was but an higher degree of it , of which he forewarnes them in the next words , sinne not , i. e. fall not into that horrible sinne . Ibid. Note i. Of sealing of servants , Adde , So saith Theophylact on Rom. 8.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that hath not the seal , is not the servant or goods of the Master , who is express'd to be so by that seal . Chap. V. ver . 26. [ With the washing of water by the word . ] Or baptizing us in the name of the Father and the Sonne and the holy Ghost . Theophylact . Ibid. ver . 27. [ Without spot or wrinkle . ] Purged from all spots , or newly contracted sinnes , and stretched out from wrinkles , such sinnes as by long time of custome and habit have been grown upon us , the former more easie , the latter more hard to be removed . Ibid. ver . 32. [ But I speak of Christ and the Church . ] This denotes , 1. The forming of the Church after the manner of Eve , out of Adams side . Adam was alone , God casts him into a dead sleep , then takes a bone out of his side , and makes a woman meet for him , and she is the mother of all living . So Christ being the second Adam , and alone also , he is cast into a dead sleep on the cross , and then out of his side the Church is formed ; and she becomes his spouse , and so the mother of all living , in the spirituall sense . ( See Prosper de praediction . l. 1. c. 1. ) 2dly The conjunction consequent to this marriage between Christ and his Church , &c. And so the Jewes say of the taking Eve out of Adams side , that it was to signifie the marriage of the most highest , God blessed for ever , who left his father in heaven ( saith Chrysostome ) to cleave to this wife this spouse of his the Church . Ibid. Note e. Of the proverbiall use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Take Plutarch who sets it down for an Apophthegme of Scipio ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seeing the madness of the enemies , he bid them buy the safety of the time , i. e. avoid fighting with them at that season , for that it was with Commanders as with Physitians , who used not the sword or lance , but in extreme cures . Thus S. Chrysostome interprets it by the contrariety to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , undergoing superfluous dangers , and such as bring no gain , and again he explains this exhortation by paying tribute , &c. And never opposing them in any thing , but in preaching the Gospel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in things wherein they hurt not , give them no occasion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The very preaching the Gospel shall bring their rage upon you , let it not take other beginning . Thus in Nazianzens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Ibid. Note f. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of uncleanness , Adde , So Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It signifies incontinent lust , for that is begotten by drunkenness . Chap. VI. ver . 18. [ Supplication in the Spirit . ] Prayer not so much for secular , as spiritual things ( which Theophylact sets as the meaning of the phrase in the spirit . ) Ibid. Note b. Of shooes among armour , Adde . So * Strabo lib. 10. speaking of the Cretian youths , saith of them , that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , use military attire and shooes . Of the making them of brass , Adde , As also of silver , in Virgil , l. 7. Aut laeves ocreas lento ducunt argento , They cover their bootes with silver . On the EPISTLE to the PHILIPPIANS . IN the Preface , Read , the Gnostickes , the known enemies of the cross of Christ , c. 3.18 . ( which are not for confessing a crucified Saviour , or a persecuted faith ) joyning with the Judaizing Christians , were very ready to infuse their discouragements , perswading all to Judaize , ch . 3.2 . as among the Galatians they had done . Chap. I. Note a. Of Philippi being a Metropolis , Adde , So * Photius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The city of Philippi being a metropolis of the Province of the Macedonians , and this expresly speaking of it , as it was in Saint Pauls time , Act. 16.21 . where the inhabitants of it , as of a Romane Colony , call them selves Romans . So S. Chrysostome on Act. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , S. Luke sets down the places as writing an history , and shewing where the Apostle spent any time , he names onely the greater cities , ( such are Metropoles ) and passeth by the rest , making Philippi , thus named , one of those greater . And this is supposed by the antient writer , under Ignatius's name , in Epist . ad Tarsens . when he tells them to whom he writes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Churches of the Philippians in the plural , salute you , i. e. the Churches under that Metropolis . Ibid. Of the advance of this , by being a Colony of the Romans , Adde , ( And being so , t is not imaginable , it should be subject to Thessalonica , a city in another Region , * an hundred and ten miles off from it , which was no Colony ) As when in Palestine , Caesarea Stratonis became a Colony of the Romans , called Colonia Prima , Flavia by * Pliny , à Vespasiano deducta , the Prime Colony called Flavia , as being brought thither by Flavius Vespasianus , it became also , in respect of the Ecclesiastical Government , a Metropolis , under which Jerusalem it self was . For that many cities became Metropoles , &c. The truth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was now changed and advanced into Philippi , and a Metropolis of Macedonia , by being a Colony of the Romans , was originally a city of Thrace , and so is affirmed to be by Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And so * Scylax Caryandeus , among the cities of Thrace hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , next after Neapolis . And * Eustathius on Dionysii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to the same effect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seating it on the banke of Strymon , where * Pomponius Mela in his description of Thrace placeth Philippi , and so doth Plinie Nat. Hist . * l. 4. in his Survey of Thrace ; A Strymone — intus Philippi Colonia . And so Dio describing Pangaum Montem in Thrace saith 't is close by Philippi . But granting all this of the former times , 't is yet certain that at the time of S. Pauls converting this city , it was changed from the antient forme , first it was a Roman Colony , and the inhabitants thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans , Act. 16.21 . and in that state , made a Metropolis of the adjoyning part of Macedonia where the Roman Prefect kept his assises for all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . According to this Division saith * Vlpian , In provincia Macedonia Dyrracheni , Cassandrenses , Philippenses Italici Juris sunt . This may be illustrated à pari . Nicopolis is by * S. Chrysostome affirmed to be a city of Thrace , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so by Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nicopolis is a city of Thrace , but borders on Macedonia , ( in like manner as Philippi did ) and yet in the Subscription of the Epistle to Titus we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from Nicopolis of Macedonia . This may serve to give account of the varieties which seem to be among writers about this city . And as in Civill , so in Ecclesiasticall divisions , &c. Those cities were cheef and Metropoles , where the Gospel was first planted , &c. In which respect of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priority of conversion to the Faith , and being S. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first-fruits in that region , some privilege belongs to Philippi even before Thessalonica , that cheef Metropolis of Macedonia , viz. that Philippi was the Elder sister in the Faith , and so in that respect , though not in others , the Prime Metropolis of Macedonia . Hence it is , that the liberality , &c. Ibid. Note b. Of Epaphroditus affirmed by Theodoret to be Bishop of Philippi , Adde , And so by * Theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctor , which that it is the title of Bishop , we have formerly shewed , Note on 1 Cor. 12. c. This Epaphroditus appears , ch . 4.18 . to have been with Paul at this time , when he wrote the Epistle ( so saith Theophylact , that the Clergy are mentioned in this , and in no other Epistle , because they had sent Epaphroditus with necessaries for the Apostles use ) and to have carried the Epistle back to them , &c. Ibid. ver . 15. [ Some indeeed preach Christ even of envy and strife , and some also of good will. ] Some indeed envying the dignity which God hath bestowed on me , by giving such success to my preaching , now that they see me under restraint preach the Gospel of Christ by way of emulation , hoping and endeavouring to get that glory to themselves ; And some do it out of good liking of what I have done , and out of a pious intent , desiring sincerely to maintain what I have preached . Vers . 16. [ The one preach Christ of contention not sincerely , supposing to adde affliction to my bonds . ] The former sort of these do it out of unkindness to me not out of design seriously to advance the service of Christ , but esteeming of me by their own affections , they suppose they shall gall and greive me thereby , and so adde to my present sufferings . Vers . 17. [ But the other of love . ] But others out of a sincere kindness toward me , and the Gospel . Vers . 23. [ Having a desire * to h depart . ] Having before mine eyes the benefit of death as of a return to my coelestial countrey . Ibid. Note h. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adde , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Palladius ( Hist . Lausiac . p. 506. A. ) to loose from thence , or most properly reverti , to return , or retire homeward , alluding to Eccles . 12.7 . where the body returnes to the earth as it was , to the place , from whence originally it came out , and so the spirit unto God , that gave , or first breathed it into the first man. And so ordinarily in Christian Authors &c. taken from mariners who are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to loose from the haven , when they go out , oram solvere , and absolutely solvere , to loose , and when they do this by way of return homewards , then t is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Lu. 12.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is coming home , returning from the marriage feast . So 2 Mac. 8.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retiring disorderly . So the method of reducing conclusions to their principles is by Aristotle styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith * Phileponus , and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a returning , or running back from the conclusions or effects to their Principles , adding that it is a metaphore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from travailers returning to their homes , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a returne from strangers to ones own home is thus styled . Ibid. Note g. Of the notion of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for worth my labour , Adde , So Theophylact renders it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not fruitless , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , for I bring forth fruit by this means . Chap. II. ver . 15. [ * Ye shine . ] Ibid. Note a. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a reall forme not onely an appearance , Adde , Thus doth Theophylact interpret it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the forme of God signifies his essence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the forme of a servant is the nature of a servant . Ibid. Note c. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fear and trembling ] for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with humility , Adde , And is confirmed by * S. Chrysostome , using it of the Angels , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Angelical powers assist with fear and trembling , the Cherubims hide their faces , the Seraphims cry with trembling , holy , holy , holy Lord , &c. Ibid. ver . 20. [ * No man like ee minded . ] Note ee . The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among Greek authors is clear all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , equal to my soul , a second self , most dear to me , such as Patroclus to Achilles in Homer , whom , saith he , I love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to my head or life . Thus also the Greek interpreters of the Psalmes use it Psal . 54.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou my companion , my guide , and my known friend . This therefore in all reason is to be the meaning of it here also , not to express what care Timothy had of the Philippians ( for that is said in the next words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who will sincerely take care of your affaires ) but how dearely valued he was by Paul , so that when he came to them , they should think a second Paul was come to them . If there were any difficulty in this rendring or place for conjecture , a man might guess S. Paul to have written either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first used by this Apostle in this Epistle , c. 4.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , true yokefellow , and the latter of the same signification , he that drawes in another yoke . So I suppose the Gloss in Hesychius must be read , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so in Phavorinus also . But there is no reason to doubt the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] nor to fly to this , or any other uncertain conjecture . Ibid. Note f. Blot out what is said of the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to the end . Chap. III. ver . 2. [ Evill workers . ] That live themselves in all villany , I mean the heretical Gnostickes , v. 18. [ Beware of the Concision . ] Others also there are to beware of , as with whom the Gnostickes combine , viz. The Jewish beleevers , which still observe the Mosaicall Law , and require all to Judaize , and persecute them that do not . These take upon them to be the circumcision , but are onely the concision , those that tear the Church in peeces , condemne and separate from their brethren , Rom. 14. Vers . 5. [ * Circumcised the eighth day . ] Having been circumcised at eight dayes old , as the Law prescribes the native Jewes , and so no proselyte , my parents , &c. Vers . 12. [ * That for which . ] Ibid. Note b. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for dividing or cutting asunder the Church , Adde , so saith Theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they endeavoured to cut asunder the Church of Christ . Chap. IV. ver . 15. [ Communicated . * ] Ibid. Note a. Of names written in the book of life , Adde , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the knowledge and judgement of God , saith Theophylact , ( or else , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that from thence God had already adjudged life to them , as when it it said , he that beleeveth not , it condemned already , and so inscribed in the book of death . ) Ibid. Of Demas , Read ( not that he Apostatized , see 1 Tim. 3. Note a. but ) being one of them , Col. 4.14 . and Phil. ver . 24. forsook the imployment , 2 Tim. 4.10 . Ibid. Note d. Of S. Chrysostomes notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for wanting ability , Adde , And this saith he , and Theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taken from common use of speech , as when we say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some streights have come on me , it is now an ill season with me . So Pindar in Olymp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Riches embroydered or sprinkled variegated with virtues gives ability of many things . On the EPISTLE to the COLOSSIANS . CHap. II. Note d. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adde , T is that which the Rabbins call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cautio debitoris , an obligation , scriptura , vel literae quibus continetur potestas quam alius alii tradit , saith Elias Levita , a writing in which is contained a power which one gives another over him . Ibid. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of doctrines of Christ , Adde , as ( Theophylact acknowledgeth , rendring it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Faith , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrines of Faith. Ibid. Note h. Of the doctrines of the Angelitae concerning the intercession of Angels , Adde , And this of the Mediatorship of Angels was among the Platonists a special part of doctrine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Plato in Sympos . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every daemon or Angel is betwixt God and man , declaring and delivering to God the things of men , and to men the things of God , the prayers and sacrifices of the one , and the commands and returnes to their sacrifices from the other . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God converseth not with man , but all the conversation and discourse betwixt God and man is by Angels , both in time of waking and sleep . And this and the like being the doctrine of those philosophers , may well be referred to v. 8. under the stile of Philosophie and vain deceit . Ibid. Note i. After the words of Clemens constit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] Read , that being streightned and collar'd up ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Hesychius ) they might keep from idolatry . Ibid. To the Testimonies of the Antients concerning the Christians performing some things more than is required , Adde Theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many Christians exceed many of the praecepts . Chap. IV. ver . 6. [ With grace , seasoned with salt . ] Gracious , pure Christian , or cheerfull and merry , but then as it is such on one side , so must it be also savory , discreet , &c. On the first EPISTLE to the THESSALONIANS . Chap. II. ver . 3. [ In guile . ] In designe to rayse seditions , &c. as many of their false Christs had done . NOte a. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for fallacious , treacherous , Adde , And then v. 3. he expresly addes to this matter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our exhortation was not out of deceit , or that I might deceive . Note c. Of the active notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for seducing others . Adde , Thus Theopylacts gloss intimates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I teach not any impurity , such as are the doctrines or practices of the Magi and Sorcerers . Ibid. ver . 8. [ So , ff being affectionarely desirous . ] Note ff . Theophylact is so peremptory for another reading in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that I cannot but set it down , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies bound , or close , or near to you , from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to bind together ; Adding that some have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that it is not so . If his meaning be , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not so signifie , I suppose his authority will not prevaile against the known use of the word , and the express Glossarie of Hesychius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it signifies to love , to desire . But if his meaning be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the right reading , then unless we know what copies he had to authorize that confidence , there will be no reason to consent to it , and yet as little cause to make a controversie of it , the sense being either way the same , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by Hesychius , just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , for so in him , all that we find of that word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It signifies to desire , as the other before had done . Ibid. ver . 17. [ * For a short time . ] Ever since I was first with you , and driven suddenly from you , Act. 17.5.10 . Ibid. ver . 18. [ Satan hindred us . ] Some difficulty or other from time to time was interposed by the instruments of Satan the obstructors and persecutors of the Gospel . Chap. IV. ver . 4. [ That every one should know . ] Every one by study and by exercise , or practice , to learn , and enable himself . Ibid. Note b. Of the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for unnatural , uncleane excesses , Adde , Theophylact , though he acknowledge the phrase to belong to matters of uncleanness , and so interprets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet thinks it belongs peculiarly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adultery , which , saith he , is here fitly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( I suppose it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it may be answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) because God , saith he , hath allowed every man his wife , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and defined bounds to nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he should content himself with that one woman , and he that doth not , he may properly be said to exceed , and to desire inordinately , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and this peculiarly , against , or to the wronging of his brother . But the sin here mentioned being a specification of what was meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and an instance of the practice of the heathens that knew not God , v. 5. and presently attended with Gods being an avenger of all such things , v. 6. it will not so reasonably be restrained to adultery , but be taken for those foul sins , for which the Gentiles mysteries were so famous , and for which Gods judgements remarkably fell upon them , and must in like manner be expected to fall on Christians , that are guilty of them . To these S. Chrysostome applies the phrase , Tom. 11. p. 24. l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that exceeds the Lawes set by God , desires strange and not regular things . I shall here adde , how the Bishops of our Church in the daies of Henry 8. thought fit to interpret or paraphrase this place , in the book named A necessary Doctrine and erudition for any Christen man. In the discourse of Matrimony , where falling on mention of this text of Scripture , they thus express this part of it , [ that no man should craftily compass , and circumvext his brother to obtain his fleshly lusts ] where it is evident , what they understood by the whole phrase , particularly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to obtain his fleshly lusts , agreeably to what we have here noted . Ibid. ver . 16. [ With the voice of the Archangel . ] And the Archangel that hath other Angels under him shall call them to be ready at the presence of the Judge , to summon all the world , &c. Ibid. Note c. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that their Christianity expresly obligeth , and is designed to this end of impressing this duty on them of loving one another , Adde , Thus S. Chrysostome applies the words of the Prophet , they shall be all taught of God , to the perspicuity and plainness of the Evangelicall precepts , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Apostles as common Doctors of the world proposed to all things perspicuous and manifest of themselves , that every one might by bare reading learn them , and to this the prophet agrees saying , they shall be all taught of God , and shall not say every one to his neighbour , &c. Chap. V. ver . 16. [ Quench not the spirit . ] When ye see gifts in others , by which they appear to be true teachers , ye must not have the same aversion to them , that ye would to false prophets . Ibid. Note e. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for kind , not bare appearance , Adde , Theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fly from all simply not from this or that , from every lying prophet and from every sinne . So * Leontius de sect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . speaking of the heresie of the Manichees , which chose the worst things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of each heresie , he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it abstains not even from Idolatry nor from any sort ( not shew or appearance , but kind or sort ) of evil . Ibid. Note f. Of the division of the whole man into body , soul , and spirit , Adde Marcus Eremita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the three parted hypostasis of body , spirit , and soul . Ibid. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the will among the Septuagint , Adde , This Thalassius , Cent. 2.27 . calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practical soul , viz. the beginning of Action , for such the will is . And that this , &c. Ibid. Of this Philosophy concerning the parts and division of man , before the testimonies out of Irenaeus , Adde , This * Nemesius cites from Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the man is made up of three , body , soul , and mind ; And he affirmes Apollinarius Bishop of Laodicaea to have followed him in it . Ibid. Of the fruits of the spirit , conceived , when the Spirit gets the consent , and embraces of the will , Adde , And so * Thalassius having compared the will under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practical soul , or beginning of action , to a woman , addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with which when the mind joynes , it brings forth virtue . On the second EPISTLE to the THESSALONIANS . CHap. II. Note e. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , man of sinne , that it notes some Magician , Adde , Theophylact , who saith of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is a man that hath Satan in him working by him . Ibid. That Simon and the Gnosticks were Anti-Christ , Adde , And accordingly Theophylact speaking of the mystery of iniquity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mystery of iniquity was already begun , for Simon and Nicholas leaders of heresies did work the works of Antichrist . Ibid. Note f. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the thing worshipped , Adde , So saith Theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worships , i. e. Idols . Ibid. Note i. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for is all ready acted , Adde , So Theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath received its beginning . On the first EPISTLE to TIMOTHY . Chap. I. ver . 19. [ Concerning faith have made shipwrack . ] Have afterwards fallen into foul errors in point of faith . Vers . 20. [ That they may learn not to blaspheme . ] That they may reforme , and recover from that very evil course , in which they are both for faith and manners . CHap. II. Note b. Of the Jewes washing constantly before prayers , Adde , * So Aristeas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( I suppose it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is the custome for all the Jewes to wash their hands whensoever they pray to God. Chap. III. Note b. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it signifies him that marries after divorce , to Athenagoras , Adde , This seems to be Theophylacts understanding of it , for as on this place he saith it was opposed to the practice of the Jewes among whom , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , polygamie was permitted , or as other Copyes read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , multitude of children was desired , in which respect their divorces were permitted , so on Tit. 1.6 . he applyes it to him , who hath so little kindness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he marries another , and after expressely to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who , saith he , doth that which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unblameable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though it be approved by the Lawes of them which are not Christians , where if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thought to signifie the dead wife , then it will be unappliable to the practice of the Jewes , for all others , as well as they , married second wives after the death of the former , and therefore it must probably signifie her that is departed by divorce , and then that which followeth of the digamist will also concurre with it , to interpret his sense to this purpose ; For of such marriages after divorces we know the practice and allowance of the Graecians and Romans , as well as Jewes , and of the Imperiall Lawes . And so before him Theodoret ; If any man having put away his former wife shall marry another , he were worthy of reprehension , and therefore a Bishop , that must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must not be such an one . So Chrysostome also , from whom Theophylact had his sense and words . * Of the practice of divorcing and marrying after it , Adde , S. Hierome mentions some that being divorced this day , married the next , and addes , Vterque reprehendendus maritus , & cui tam citò displicuit , & cui tam citò placuit , both husbands were to be blamed , he that was so soon displeased with his wife , and he that so soon liked and married her . And so * Innocentius of those who after a divorce marry anew , in utraque parte adulteros esse , they are on both sides adulterers , and to be excommunicate . To this belongs that of * Justin Martyr , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they that by mans Law make second marriages , are sinners in the account of Christ our master . Ibid. Note e. Of the title of the Church , the pillar and ground of truth , i. e. a pillar standing steady on its basis . Adde , A like expression we find in the Jewish writers , from whence it seems to be imitated ; as when Maimonides in his first volume li. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begins his first Hilchot , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the foundation of foundations and the pillar of wisdome , is to know there is a first being , &c. which phrase , though it differ from this , in speaking of a first , absolutely first foundation , whereas this speaks indefinitely of a foundation , yet it agrees with it in this , that foundation and pillar are joyned together , to signifie not severall , but one and the same title . Chap. IV. ver . 6. [ * Nourished up in the words of faith , and of good doctrine . ] Whose duty it is thus to ruminate and chew over and over again , and so to feed continually on the doctrines of Christ , and by instructing others to make returnes for all the good instructions , &c. Chap. V. Note b. Of the sonnes duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to provide for the aged parent , Adde , And he that doth it not was infamous among heathens , and accordingly Theophrastus in his Characters among the vilest actions , whoring , gaming , stealing , &c. placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglecting to feed the mother , and elsewhere , next after frequent worshipping of God , he placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , duly feeding the aged parents . * Thus in Hierocles speaking of marriage and children , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , we beget helpers and feeders of our age : and 〈◊〉 he addes , when the fathers dye , their children must in their stead performe this office to the Grandfather . So Aristoxenus in his Pythagorean sentences , l. 4. the children must think all they have to be their parents , and consequently must provide for them to the utmost of their power . See Stobaeus , Ser. 77. Ibid. Note d. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for maintenance , Adde , So in Nicolaus Damascenus of the Thyni , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They honour , i. e. entertain , receive strangers exceedingly . So Act. 28.10 . they of the Island honoured Paul with many honours , giving him provision for his journey . Ibid. Note f. Of Imposition of hands in receiving of penitents , Adde , Concil . Agath . Dist . 5. c. 63. Poenitentes tempore quo poenitentiam petant , impositionem manuum & cilicium super caput , sicut ubique constitutum est , consequantur , Let the penitents receive imposition of hands , and sackcloth upon their heads , as it is every where appointed . To the testimonies of Cyprian and Pacianus , Adde , And though Theophylact seem to understand it of Ordination , yet what he addes in explication of the following words [ neither partake of other mens sins ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Thou shalt be guilty both of his future sins and even of his past , because thou hast neglected them , made darkness light , and not dismiss'd him to the state of mourning and compunction ] seems to belong to absolution . Ibid. Note g. Of keep thy self pure ] and drink a little wine ] Read , thus . So that this precept , and the other following of drink a little wine , though they come in here , as in a parenthesis ( the 24. and 25. being to be connected in sense to the matter of absolution and censures , see Note h. ) yet they are added seasonably and pertinently , to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately precedent ; after this manner , Thou art not to be over - favourable to offenders , to absolve them too easily , or speedily . But above all thou must be sure not to joyne with them in their course , and because there be two chief heads of that false doctrine which is most frequent among you , ( the heresie of the Gnosticks , from which especially flow the faults to which the censures are most due ) viz. forbidding of marriage ( to which is consequent all impure abominable living ) and abstinences from wine and meats — c. 4.3 . I therefore now warn thee concerning these two . In the former respect , that abstaining spontaneously from marriage , not as from a thing unlawfull , but onely denying thy self that liberty which thou maiest lawfully use , thou be sure to preserve perfect chastity , and not fall into the least degree of Gnosticisme , for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to commit those sins which thou art to censure in others . That is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be guilty thy self , not onely to be blameable for thy indulgence to others , and so for their commissions . So Eph. 5.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have no fellowship with the unfruitfull works of darkness , i. e. do not permit your selves to be drawn into their dark villanous mysteries , to commit those heathen sins , which there are committed , but rather discover them , and bring them to light ; And so Rev. 18.4 . Go out of her my people , that ye may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicate with , or partake of her sins , i. e. be corrupted with , and drawn into the like commissions . And so here , t will be a caution to Timothy against the Gnostick practices ( as elsewhere to avoid youthfull lusts 2 Tim. 2.22 . ) not to fall into those guilts , which he ought to detest and punish , but to keep himself perfectly pure from their practices . As for the second thing , their abstinences from meat and wine , this temper is to be observed ; It is no doubt lawful for those that can do it without any hurt to their bodies , to abstain from meats , which are most pleasurable , and so from wine ; and for thee to do thus , as long as thy health well permits , is both lawful and commendable ( and the Gnostickes heresie consists in this , that they impose such abstinences on all , as necessary , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Canons Apostolical style it , out of a detestation , and an opinion of the unlawfulness of meat , not for self denyal or austerity ) but these creatures of God being created for the benefit and refreshment of man , these thou mayest very safely make use of , and thy health of body being infirme , and subject to frequent diseases , there is no reason thou shouldest never drink any wine , the continual use of water may be hurtfull to such an habit of body , as thine , and moderate taking of wine may be more proper , and then it is best to remit of that austerity , which might otherwise be laudably continued , and tend to the preserving of virginal chastity , but is not to be imposed on those , whose health will not beare it . To this interpretation of the words , agrees the discourse of Cyrill of Jerusalem , Catech. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( so the Barocian MS. reads instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( so the Barocian , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( the Barocian addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. When we fast , we abstain from wine , and flesh , not hating them as unlawfull , but expecting a reward : despise not therefore those that eate in respect of the weaknesse of their body , nor find fault with those that use a little wine for their stomach , and frequent infirmities , nor condemne them as sinners , neither hate flesh , as unlawfull ; for the Apostle knew some such when he speaks of forbidding to marry , and abstaining from meats . Chap. VI. ver . 20. [ Oppositions of science . ] Discourses of the Gnostickes &c. who have forsaken the faith , and disseminated discourses by way of opposition and contradiction to the Christian doctrine . Note i. That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 science falsely so called , is set down to denote the heretical crue of the Gnostikes , there can be no question , and is elsewhere largely shewed , Note on 2 Pet. 1. c. That the first author of these was Simon Magus , is also evident in Irenaeus and others of the antients . Now it seems there were thus early discourses written by him or some of his , for the opposing the true Christian doctrine , and these are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppositions or contradictions , to which agrees that of Dionysius Areopagita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c. 6. where mentioning them , he styles them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the contradictory discourses of the dotage of Simon , by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or dotage of Simon meaning the same that is here express'd by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. those heretical proud but sottish followers of Simon . On the second EPISTLE to TIMOTHY . Chap. I. ver . 15. [ All they which are in Asia be turned away from me . ] All the Asian Christians that were at Rome , save onely Onesiphorus , ver . 16. fell off from me in time of my distress . Ibid. ver . 18. [ In how many things he * ministred to me at Ephesus , thou knowest very well . ] Besides what he hath now done to me , thou knowest also , better than I can tell thee , how many liberalities he hath shewed at Ephesus , to those that have stood in need of him . Chap. II. ver . 6. [ The husbandman , &c. ] So in husbandry , &c. and such is the gaining and converting of soules , and the far richer reward that attends that in another world . Ibid. Note b. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Read , Their words spread as a gangrene doth , when 't is gotten into any part of the body , for that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So in S. Chrysostome , T. 3. p. 631. l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he feared least tht mischief would spread farther , and going along should seize on the whole Church . The word is used of sheep , &c. feeding , and by little and little going over a whole pasture , whence among the Antients the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wandring people , which had no certain habitation , vagi & incertis sedibus errantes , saith Salust of the Numidae , and so Seneca , cals the Scythians and Getes , vagos wanderers , i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And it is used of fire also spreading and devouring , as it goes . So in S. Chrysostome , T. 3. p. 712. l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the flame of this error spread over all the Galatians . And so of many other things , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In Hesiod , words wander here and there , unrestrained . And Chrysostome , T. 4. p. 710. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the dogge wanders , goes about with the sheep , for sure he eats not grass with them . And so Num. 14.33 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , your children shall wander in the wilderness . So in * Dorotheus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it spreads , it goes farther every day . Ibid. Note d. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adde , Theophylact goes farther yet , and will have the phrase [ caught , and taken by him ] refer to God also . But that cannot well be admitted , because in all reason , they must be conceived to be caught by him , who layes the snare , and that is the divell in the former part of the verse . Chap. III. Note a. Of the parallel betwixt Simon and the Gnosticks , and Jannes and Jambres , Adde , See Prosper de dimid . temp . * Duo Magi Pharaonis Jannes & Jambres resistentes Moisi — & contra Neronem Petrus & Paulus Apostoli , at contrariò Simon Magus , qui & se perdidit , & Neronem decepit . Moses and Aaron came to Pharaoh , Jannes and Jambres two Magicians of Pharaoh resisted them . Peter and Paul the Apostles came against Nero , but Simon Magus was on the other side , and both destroyed himself & deceived Nero. And accordingly Suetonius , &c. And that this warning of S. Paul to Timothy belongs to these that then lived , and not to some that were to come toward the end of the world , these latter dayes of ours , may appear vers . 5. by the exhortation to him to turn away from such . And upon this consideration Theophylact confesseth , that by the last times may be meant those immediately following S. Pauls death , wherein Timothy should survive . Chap. IV. ver . 14. [ bb * Reward . ] Note bb . Of this forme of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is not here amiss to note that the full importance of it is no more than a Prophetical denuntiation or prediction that should in the just judgement of God befall . Thus some of the best MSS. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lord shall reward ; Other of the antients who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reward , yet expound it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall reward . So the Author of the Questions and answers , assigned to Justine , making it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prediction . So Chrysostome and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is instead of the future , shall render , adding that pious men do not rejoyce in , or desire to hasten the punishments of the wicked , but that they foretell them , the Gospel and weak beleevers having need of such comforts . To this may be added , that it is a vulgar Hebraisme for the Imperative and Future tense to be used promiscuously , the one for the other , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal . 7.9 . in the future , complebitur or consumetur , shall be consumed or fulfilled , is yet by the antient Interpreters rendred in the Imperative , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say the 72. Let it be accomplish'd ; and so the Chaldee , Syriack , Arabick , and Ethicpick , and onely the Vulgar Latine retains consumetur , shall be consumed . Thus on the other side , Mat. 10.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let your peace return to you , is sure a promise from Christ , or prediction , that their peace shall return to them , and thus is it innumerable times in the sacred dialect of these Books . On the EPISTLE to TITUS . Chap. I. ver . 12. [ A aa prophet of their own said , the Cretians are alwayes lyers , evil beasts , aaa slow bellyes . ] NOte aa . Of Epimenides the author of this verse , it is known that he took upon him to teach men , how the judgements of heaven , when at any time they fell on a city , pestilence , famine , &c. were to be averted . A story of this is notorious in Diogenes Laertius , and is set down Note on Act. 17. f. and so saith Theophylact of him , that as he was one of the wisest men among the Graecians , so he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that set himself to find out and teach others what ceremonies were to be used to avert the anger of the Gods ( which they that did , are called among the heathens , priests and diviners , 1 Sam. 6.1 , 2. ) He farther saith of him , that he did seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be a very good diviner , and accordingly , saith Laertius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one very much in the favour of the Gods ; but this , as it is elsewhere shewn at large , ( Note on Lu. 1. m. ) not referring onely to prediction of things to come , but directing them in their duty for present actions . This gives an account of the reason , why he is here called a prophet of their own , one so deemed by them ; And as most such were among them , so was he , a Poet also ; Of him saith Chrysostome , and Theophylact , that seeing the Cretians build a Sepulchral Monument to Jupiter , and worship him , as one that was or had been but a man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Zeale , and jealousie , and rage for that God of his , he writes these verses to Jupiter , beginning , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Which Chrysostome makes up into a Distich . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Cretans are alwayes lyers , for they have built thee a tombe , but thou hast never dyed , but shall continue for ever . But it must here be observed , that these verses are in Callimachus's hymne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which that they are the very lines here referred to , in Epimenides , doth no way appear , but by Chrysostomes conjecture , nay the contrary must be concluded by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that here followes , but not in Callimachus . It is then most probable that Callimachus borrowed thence the first words , and added the rest of his own , and so applyed it to his purpose . And then it remains that this was not the occasion of these words of Epimenides cited by S Paul , and then all S. Chrysostomes supposed difficulties are at an end , which he raised on supposal , that the verse here cited by S. Paul referred to Jupiter ( for it was no lye , that Jupiter was mortal and had dyed . ) However this were , Epimenides's words , as far as S. Paul cites them , are true , and the matter notorious , even to a proverb , that the Cretans were lyers , and accordingly in Cebes's table , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is justly deemed to be falsely written for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lying and deceiving , see Petiti Miscell . l. 4. c. 4. and so in that more general account , and not in this particular respect , S. Paul here calls them lyers , for to that the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies lyers ] in Epimenides belonged , and not to one act of theirs . So in like manner doth S. Paul take out of Aratus , and apply to the true God , those words , which that heathen applied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Jupiter falsely styled a God , by this means stopping their mouths with testimonies out of their own authors , as to the Jewes he elsewhere argues out of the Prophets of the Old Testament , which were of force with them , and not out of the Gospels . What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is matter of some question ; Phavorinus seems to have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , great eaters , and so indeed that word proverbially used for gluttons , seems to be made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belly , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slow or idle , but of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swift ( so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are swift , eager dogges ) and so signifies greedy devourers . And to this sense hath Guil. Canterus with full confidence interpreted the phrase , Nov. Lect. l. 1. c. 15. But that which to me seems more facile , is to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belleys ] a● Hesychius doth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they that take no care but for food , and so the word belleys ] will be proverbially taken for gluttonous persons , as in Hesiods Theogonia , from whence the latter part of this verse seems to be imitated , and lightly changed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle ] annext to it , will signifie all those sins of uncleanness consequent to gluttony , which are also proverbially express'd by idleness , as in Sodome , Ez●ch . 16.49 . and so seem to signifie here among the Gnostick heretickes in Crete . Chap. II. Note b. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Tim. 3. Adde , That is , saith Theophylact , the Deaconesses . Ibid. Note d. Of the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the testimony of Naumachius , Adde , So Hector to Andromache in Homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Go home and fall to thine own work — on which saith Eustathius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Poet in those words delivers a moral sentence , that it is the proper imployment for women to keep home and follow their domestick affaires . Chap. III. Note a. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for honest trades , Adde , Thus in Cicero vitae acti , signifies a trade , or the whole business of the life , l. 1. de Nat. Deor. De actione vitae multa dicuntur . So Gen. 47.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; what is your occupation ? to which they answer that they are shepheards . So in Sophocles's Oedipus , when the question is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; What is your trade or manner of living ? the answer is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have spent most of my time in keeping of sheep . So Jonah , 1.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; What is thy occupation ? This may farther appear by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which is here used with it , for that signifies to profess , or work in any art or calling . So Synesius Ep. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , she hath followed her trade bravely . So in Cicero pro Domo ; Qui sacerdotiis praefuerant , the Priests , in Chrysost . Hom. 31. in Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they live by their hands , and profess or work in the shop . And this is inforced by what here followes , for these things are profitable to men , answerable to what is added , Eph. 4.28 . that he may be able to give to him that needeth , out of the fruits and earnings of his labour , and so here , v. 14. ( where the same exhortation is repeated ) he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for necessary uses ( see Note f. ) that they be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfruitfull , i. e. that they may give to others , which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit , Philip. 4.27 . and the fruits of righteousness , c. 1.11 . On the EPISTLE to PHILEMON . NOte a. Of bands or obligations , Adde , such as are mentioned in the Gospel , Luc. 16.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take thy bill , i. e. the obligation , wherein he was bound to the Steward's Master which being in the Stewards keeping he restored to him , and by Chrysostome express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give bond . On the EPISTLE to the HEBREWES : ON the Title , Note a. Concerning the Author , whether S. Paul , or S. Luke , Adde , That * which Theophylact conceives in this matter , is not improbable viz. that S. Paul wrote it in Hebrew , as being to the Hebrewes , but that S. Luke , or as some say , Clement translated it into Greek , and consequently that there is not so much force in the Argument taken from the difference of the style , to conclude against its being written originally by S. Paul , as there is in the sublimity of the sense and matter , to conclude that none but S. Paul was the author of it . Chap. I. ver . 3. [ Sat down on the right hand of the majesty on high . ] Ascended to the right hand of his fa●her in heaven , there to sit , as having finished that part of his priestly office , which consisted in sacrificing , to which they that were separated were appointed to stand before the Lord , Deut. 10.8 . and there to reign as a King , &c. Chap. II. Note a. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for falling away , Adde , And accordingly Theophylact hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let us not fall away , let us not perish , to note , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the easiness of the full , and heavyness of the ruine . Note c. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Add , The word is interpreted by Cicero cont . Pison . by retinere ad salutem , i. e. manu , aut laciniâ , prehendere ac retinere eum , qui se it perditum , to hold one back , by that means to save him , to catch by the hand or garment , and hold him that is about to destroy himself . And this Christ did , &c. Chap. IV. ver . 2. [ a * Not being mixed with faith in them that heard it . ] Or , we must to our hearing Gods word , add both obedience , and Communion with all Orthodox Christians , or else the word will benefit us nothing . Note a. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] be the right reading , then questionless that being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the English rendring is proper [ being not not mix faith — but it is certain that S. Chrysostome read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the accusative case plural , so as to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them , who are said not to have been profited . This is clear by that passage in him [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for by not being mixt they were not profited ] which supposes the not mixing , and not profiting to belong to the same persons . And so Theophylact expressely reads it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and upon that reading proceeds all his interpretation . If therefore this be the right reading , as not improbably it is , then the rendring is evidently this ; But the word that was heard did not profit those who were not by faith joyned or united to them which heard . Thus Theophylact interprets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not mix'd , i. e. not united or agreeing by faith with them that heard , ( i. e. saith he ▪ that beleeved , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for these are said to be hearers indeed ) but breaking off from them . To this S. Chrysostome accords in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — This is that which he saith , They heard , saith he , as we hear , but they received no profit ; do not you therefore think that by the hearing the word preach'd ye shall be profited , seeing they also heard , but were profited nothing , because they beleeved not . What there followes in S. Chrysostome of those that were with Caleb and Joshuah , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seeing they were not joyned with the unbeleevers , i. e. agreed not with them , they escaped the punishment , which went out against them , ] Theophylact professeth not to understand ; This , saith he , Chrysostome saith according to his great and deep wisdome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but he hath not given me , unworthy man , to understand how he said it . Where yet I suppose the riddle not so inextricable , viz. that that passage of S. Chrysostome was rather delivered ex abundanti , over and above what was necessary to the interpreting of the words , than designed to set down who were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That he had set down clearly before , viz. that the disobedient , or unbeleeving Jewes , were they , which being said , he farther addes on the other side , that Caleb and Joshuah , and those that were with them associated not with the unbeleevers , &c. which certainly was true also , for as the unbeleevers joyned not with them , so neither they with the unbeleevers . Having thus expatiated , he retires again , and observes somewhat from the Critical notation of the word , he saith not ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they consented not , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they mix'd not , joyned not with them , in which words he speaks not of Caleb and I●shuah , as in the last period he had done , but of those of whom S. Paul spake , i. e. of unbeleevers , and so I doubt not but that which followes [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is corrupt , and should be read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. they seditiously differed or departed from them , who ( as he addes ) were all of one , and the same mind ; which he observes , on purpose to make the parallel more complete betwixt those provoking Israelites then , and the Gnostick heretickes , referred to in that Epistle , who brake union , divided schismatically , and seditiously from their Bishops , as those from their leaders Caleb and Ioshuah . That this was his meaning , appears by his conclusion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In this word he seems to me to intimate a sedition , which I suppose a competent evidence that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the right reading . The corrupting of which word was it ( as appears ) which made S. Chrysostomes meaning so unintelligible to Theophylact , it being indeed by this means wholly mistaken by him . Meanwhile it is not easie to divine , what caused the Author of the Annotations on that place of S. Chrysostome to express his wonder , whence that Father took that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] adding that it was neither in S. Paul , nor in the place of Numbers , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the participle was visible before him , in that place , Heb. 4.12 . Ibid. Note a. Of the severity of Christs denuntiations against the Gnostickes , Adde , Sharper saith Theophylact , then warre or sword was to the rebellious Israelites . Chap. VII . ver . 3. [ Without descent . ] Of whose pedigree there is no mention in Genesis , as being indeed of another race , not of that , which is recorded in Scripture , see v. 6. Chap. VIII . Note a. Of the according of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] with Jer. 31.32 . Adde , But Mr. Pocock hath given me some reason to depart from these conjectures , and adhering to the ordinary reading , to take notice of another notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where it is in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in most other places , the word is used either with an accusative case after it , or with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then constantly it signifies dominari , but in this place of Isaiah , and Jer. 3.1 . it is used in a peculiar different manner with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then 't is Kimchi's observation , as his sonne tells us , that wheresoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is taken in an ill sense , and accordingly he interprets it in Jeremie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have lothed you , and so Rabbi Tanchumi ; It signifies , saith he , to scorne or reject , in the same sense , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used , which is but a light change from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And thus in the Arabick which is but a Dialect of the Hebrew , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely dominari , and maritum esse , but perturbari , separari , fastidire , nauseare , and in that sense is used in conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as here it is , and with alla . So Ebn Jannahius whom David Kimchi commonly followes , and cites by the name of R. Jonah . And so this is a fair account of this place . The like also hath he given of that other , last mentioned , Heb. 13.15 . making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit to be there taken in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Septuagint use for an holocaust , which being ordinarily of Bullocks , the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calves may well be rendred by it . Of this see Note on Heb. 13. d. Chap. IX . ver . 4. [ Which had the Golden censer . ] Having a golden censer belonging to it , not alwayes kept in it , &c. Ibid. [ Wherein was the Golden aa pot . ] And in this Ark the pot of Manna , and Aarons rod , and the tables , &c. Note aa . It is a matter of some difficulty to determine , whether it were the Ark , in which the Pot of Manna and the Rod are here said to be kept , or more generally the Holy of holyes , wherein , as in a common place , both they and the ark were . For 1. The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in which , may equally referre to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the tabernacle called the holy of holyes , and to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ark : and 2. It is positively affirmed , 1 King. 8.9 . that there was nothing in the ark but the tables of stone . But then on the other side it is apparent , that the tables of the Law were in the ark , and therefore the mention of those being immediately subjoyned to the mention of the pot , and the rod , and connected distinctly with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ the pot and the rod and the tables ] in all reason they must be thought affirmed to be in the Ark , where it is certain the tables were ; and 2. It is as manifest that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , over it ] v. 5. denotes the ark , on the covering of which , and not of the holy of holyes , the Cherubim were . To this difficulty that which Theophylact hath affirmed is most satisfactory , that though at that time which is referred to 1 King. 8.9 . i. e. in Solomons time , there was nothing in the ark but the tables , yet in after times , the pot , and the rod were put there , viz. in Jeremies time , when the Ark was to be hid by him ; and all this , saith he , S. Paul may be supposed by tradition to have had from Gamaleel his Master , a Pharisee ; and accordingly , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Hebrewes or Jewes of his time , which were of the Pharisees sect , affirmed it to be so . Chap. X. ver . 2. [ * Would they not have ceased . ] They would not need to be offered again , &c. as if the cure were wrought , the medicine need not be any more applyed . Ibid. ver . 5. [ A body hast thou prepared me . ] Thou hast decreed my body to be the perfect and complete sacrifice , which was to supply the defects of all the rest . Ibid. Note c. After the mention of another reading of the words in Habakuk , 2.4 . not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adde , But others that have considered that place in Habakuk , conceive the ordinary Hebrew reading may be well retained , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jonah 4.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & defecit , and so Isa . 51.20 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy sonnes have fainted . Thus Rabbi Tanchumi renders it by withdrawing himself , being far removed , and that is all one with our notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the Arabick word which is answerable to it , signifies negligere , aliò animum avertere , to neglect , to turn away his mind , and so that is agreeable also . Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in the latter part of the verse ordinarily signifies right , is frequently rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleased , and so is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul may be retained also , meaning God's soul , from whom he averts , which therefore the Septuagint thought fit to express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my i. e. God's soul , in like manner as they have done , Psal . 5.9 . where the Hebrew hath , his strength , and then read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my strength . See Mr. Pocok Miscell . p. 45. Chap. XI . ver . 7. [ By which he condemned the world . ] Thus as a prophet he foretold , & brought upon the whole world of sinfull men an universal destruction . Ibid. ver . 20. [ By faith cc Isaac blessed Jacob and Esau concerning things to come . ] An act of faith also it was in Isaac , that in blessing his two sonnes Jacob and Esau he foretold from God , what should befall the posterity of each of them , first assuring himself that the promise made to Abraham should be fulfilled in Jacob , Gen. 28.4 , 5. and so that what he had done , though through error , mistaking Jacob for Esau , would yet certainly be performed to him by God , Gen. 27.33.37 . And for Esau , he foretold also of his posterity , that at length they should be freed from their subjection to the Jewes , v. 39. which was a kind of blessing of him also , although it were not performed to him personally , but to his posterity many years after ; And the like faith will it be now in the Christians , that shall assure themselves , that God will now bless and preserve the faithfull constant beleevers , give them deliverance from their pressures , although they be not yet present , but future . Note cc. Some difficulty here is , where it is said of Isaac , that by faith concerning things to come he blessed Jacob and Esau ] to what part of the story in Genesis it shall belong . In ch . 27. he blesseth Jacob , v. 28 , 29. God give thee of the dew of heaven — Let people serve thee , and nations bow down to thee , be Lord over thy brethren , and let thy mothers sons bow down to thee — But it will 1. Be hard to affirme , that he here blest Jacob by faith , when it is evident he knew not that it was Jacob , whom he thus blest ; and 2. Isaac thinking verily that it was Esau , whom he thus blest , it could not be an act of faith in him , or reconcileable with that , which God had revealed to Rebecca , c. 25.23 . ( that the elder should serve the younger ) thus to pronounce or foretel of Esau , that he should be Lord over his brethren . For these two reasons it will not be fit to referre this of the Apostle to that part of the story , wherein blind Isaac , contrary to his intention , thus blessed Iacob . The next passage in the story will , I suppose , be much more commodious for the turn , when upon Esau's coming with his venison , Isaac finds himself to have been abused , and trembling very exceedingly , tells him that Iacob had brought him venison already , and he had eaten and blest him , yea and he shall be blessed , v. 33. and again , v. 37. that he had made Jacob his Lord , and given him all his brethren for his servants . Where Isaac discerning what he had done , though by mistake , remembers the Oracle that God had delivered before their birth , and considering how punctually the blessing thus given to Jacob by him did agree to that , he doth now by faith resolve , that so it should certainly be , that what his affection had designed to Esau , was by God promised to Jacob , and consequent●y should irreversibly belong to him , and thereupon he confirmes it anew to Jacob , Yea and he shall be blessed , and I have made him thy Lord. And so this was the blessing wherewith , by Faith Isaac blessed Jacob. Then for his blessing of Esau , that visibly followes , v. 39. Thy dwelling shall be the fatness of the earth — ( and in the body of it again inserted a farther confirmation of Jacobs blessing , by telling Esau , thou shalt serve thy brother , v. 40. ) and it shall come to pass that when thou shalt have the dominion , thou shalt break his yoke from off thy neck . Where it must farther be supposed that Isaac , beyond that prediction before their birth , that the elder should serve the younger , had received from God another Oracle concerning his two sonnes , that as the posterity of Jacob. the Jewes should have the praeeminence and dominion for some time over the Edumaeans , the posterity of Esau , so in process of time , the Jewes should be brought down , and so the Edumaeans be quitted of that yoke , and accordingly Isaac foretelling this , is here as truely said to have by faith blest Esau . And this perhaps was it , upon which , Isaac before had pronounced that blessing upon him , which he took to be Esau ; Be Lord over thy brethren — which though in respect of the times next insuing it were true of Jacob ( and accordingly was in Gods providence thus directed to him ) yet in respect of the latter times , when the Jewes should be brought low , was to be truely appliable to Esau , and so might by faith be designed by Isaac to him . Ibid. Note a. Of the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for courage in Polybius . Adde , So oft in * Diodorus Siculus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a dreame raised him to this confidence , giving him a vision of great advancement and glory , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he incited them to keep the constancy or courage of Philomelus . So in * Iosephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their immutable courage or constancy . Thus Cicero defineth faith , Fides est dictorum conventorúmque constantia & veritas ; It is a constancy and truth of all that hath been said and agreed . And so the Hebrew and Chaldee word for faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so also the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies firmness , constancy , stability . And so here it is opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling off , or cowardly behaviour , mentioned in the conclusion of the former Chapter . Ibid. Note g. Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adde , Such as are mentioned , 1 Sam. 31.4 . and are defined by Sopho●les in Antigona ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to kill and insult on the dead , and use him contumeliously . Chap. XII . Note a. To the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for bare or naked , Adde , So in Georgius Alexandrinus in the * life of Chrysostome , a poor , helpless distressed woman , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of a sinne set out with goodly circumstances to recommend it , Adde , Agreeable hereunto it is , that S. Chrysostome useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , applied to sin , to denote temptations . Tom. 3. p. 555. l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereas he explaines all diabolical sin by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins , so he evidently interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tentations . And of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion he there understands the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for so he addes in that place , l. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for sin is provided with temptations being incompassed ( where we see the passive use of the word ) on all sides , before , and behind , and so shoots at us , or strikes us . So T. 4. p. 698. l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , temptation of Satan ; So Hesychius Presb. Centur. 2.85 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but if by any temptation we become more remiss . Thus Diogenes Laertius in the life of Zeno , that it is the part of a wise man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to eat mans flesh in case of extremity , or when he is by such forcing motives invited to it . Ibid. ver . 24. [ That speaketh better things then kk that of Abel . ] Or , that hath much more efficacy in it to obtain Gods acceptance then had the blood of Abels sacrifice , which was the first type of the blood of Christ of which we read , and of which it is said , that God had respect to it . Note kk . The meaning of this passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] or as Theophylact and others reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is not easily resolved on . If it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it may then agree with Abel as the accusative case , and then it must be rendred [ than Abel ] meaning , than Abel spake , or else referring the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] going before and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the genitive case , it will then be rendred [ than that ( sprinkling ) of Abel ] noting the sprinkling of blood which in that sacrificing of his firstlings , Gen. 4.4 . he is supposeable to have used . If it be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] then as it is certain it must refer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blood ] precedent , and so denote the blood of Abel , so it is uncertain , what blood is meant , whether the blood of Abel , shed by Cain , or the blood of Abels firstlings in his sacrifice . So that all these four possible notions of the words are in effect but two , the first and the third referring to that of Abel and his own blood shed by Cain ; And the second and fourth to the blood of the cattel in his sacrifice . And which of these is now to be preferred , is the onely difficulty ; That the first should be it , the authority of the Greeks Commentators , and others would incline , and the manner of the Scripture style in many places ( using words , and phrases , which must be supposed to signifie much more than their natural importance affords , see Note on Mat. 12. e. ) may help to perswade it . For thus it may then be explicated very commodiously . That whereas the blood of Abel the first that ever suffered , called for nothing but vengeance on the murtherer , the blood of Christ , quite contrarywise , called for mercy on his very crucifiers , and on all the world of men besides , and so spake as good things , as Abels did ill , cryed as loud for pardon , as his is said to do for vengeance . But if we consider the design of the whole context , which is the comparing the state and oeconomie under the Law , and before Christ , with that now after , or since his coming , and the preferring the latter infinitely beyond the former , we shall then have great reason to incline us , to accept the second sense , that the sprinkling of the blood of Christ , that sacrifice of his upon the Cross , had infinitely more efficacy in it ( and that divolved to us ) to obtain Gods acceptance , than that sacrifice of Abels , the first great type of that shedding the blood of Christ , this lamb of God , is affirmed in the Scripture to have had . That this Sacrifice of beasts , offered by Abel should here be mentioned with Christs sacrifice of his own body on the Cross , the reason is evident , because all the sacrifices of beasts , not onely under the Law , but before it , among the Patriarchs , before , and after the deluge , were all types of Christs one perfect sacrifice . And Abels being the first of these , recorded in Scripture , and attested to have had much of Gods acceptation , particularly more than Cains ( See Heb. 11.4 . ) is therefore the fittest to be insisted on in this place : And that Christs blood is said to speak better things then that , and so than any other blood in sacrifice , is agreeable to Heb. 9.13 , 14. For if the blood of Bulls — how much more the blood of Christ , and v. 22 , 23. And almost all things are purged by blood — It was necessary therefore that the heavenly things themselves should be purged by better sacrifices than these . And accordingly in the antient Liturgies , and in the Canon of the Mass now in use , when the bread and wine is consecrated into the Sacrament of the body and blood of Christ , the prayer makes mention of Abels sacrifice , and Melchizedeks offering , choosing out those two , as the most antient , and eminent types ( under the Old Testament ) of this sacrifice of the blood of Christ , commemorated in that Sacrament . This ( and much more , which if it were needfull , might be added to this purpose ) will make it reasonable to have annext this latter sense to the former , more ordinary , if not to prefer it before it . Chap. XIII . ver . 4. [ Marriage aa is honourable in all . ] Note aa . The main difficulty here is , what verb is here to be understood , and taken in , for the clearing the construction ; It may possibly be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is ] and then the onely remaining difficulty will be , what shall be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] whether it be most fitly rendred [ in all ] whether denoting all things , i. e. all respects or all men , that being of several ages , or of several qualities , are yet capable of marriage ; or whether , as Theophylact addes , in all times , of persecutions , or of release from persecutions ▪ Or whether , according to the promiscuous use of prepositions in these writers , and particularly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] oft taken notice of in other places , it be to be rendred , among all , that is , among all men , noting the general estimation , & opinion of all men of all nations , whether Heathens Jewes , or Christians , among all whom ( save the Gnostick hereticks , then newly sprung up ) marriage had been lookt upon with honor . This might easily be shewed out of the Jewish writers , and customes . Marriage and procreation was the means of taking away their reproach , and so a note of peculiar honor among them . So likewise among the Heathens the Lacedemonians Law appointed a mulct first for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unmarried , then another for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that married late , as the third , and the severest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for marrying ill . See Aristo's Commentaries in * Stobaeus : And * Musonius in his book , whether marriage be any hinderance to Philosophers , hath discoursed it at large , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that marriage is a great and desirable thing , as being the beginning of the constitution of families , cities , kingdomes , the onely lawful means of continuing the world , and that therefore the Gods have taken special care of it , Juno , Cupid , and Venus , and consequently that it is unreasonable to affirme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that there is any sort of men , philosopher , or other , for whom this is not convenient . See Hierocles also , as he there is set down in * Stobaeus , out of his tract on this subject . And plenty of the like observation we have among the antient Romans , who have injoyed great priviledges by this of marriage , and propagation , the jus trium liberorum , the priviledge , which they had that had gotten three children in lawful marriage , is famously spoken of among them . And accordingly to these premisses , this sense will be very perfect truth , Marriage is honorable among all men , Jewes , Heathens , and Christians also , among whom Christ hath left it in the same dignity , in which he found it , having instituted nothing to the prejudice of lawful marriage , but as Theophylact addes , looking upon it with honor , as that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , preserves men and women in sobriety and continence , or abstinence from all unlawful pleasures . All which being granted , and supposed to be most true , yet it seems most probable from the context , that not [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ] but [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let be ] in the imperative , is the verb , which is here understood . Let marriage be honourable among all , and let the bed , the marriage bed , be undefiled , or simply , the bed , whether in , or out of marriage , so as to contain the monial , as well as conjugal chastity , proportionable to the fornication , as well as adutltery , after mentioned , in the interdict . That it is thus , by way not of affirmation , but exhortation , or precept , may appear by the verses before , which from the beginning of the chapter are all exhortatorie , and in the imperative , but especially , v. 5. where the style is exactly the same , as here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposition or conversation without covetousness , and yet the sense must necessarily be thus made up ( and so our English hath rendred it ) Let your conversation be without covetousness ] and so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he content with the things that are present ] To this agrees what Georgius Alexandrinus saith in the life of Chrysostome , p. 188. l. 15. that he alwayes bid them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to keep marriage honourable — which being taken from this place evidently , is by him set by way of exhortation . And to this rendring therefore I do adhere , as an admonition seasonably given , contrary to the * Gnostikes infusions among them . Ibid. ver . 15. [ The d fruit of our lips . ] Not the fruit of our herds to be burnt upon his altar , but the offering of our charity , almes and mercy , our Christian sacrifice , v. 16. joyned with our thanksgiving to God ( and never omitted by the primitive Christians in their Eucharist ) answerable to the free-will-offerings or vowes , Hos . 14.3 . in acknowledgement of his power and goodness . Note d. Some difficulty there is in the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit of lips ] 'T is ordinarily conjectured that the Greek translation in Hosea , ch . 14.2 . whence it is taken , read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit , in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calves , which the Hebrew Copyes retain , and instances of the like have been given Note on Heb. 8. a. But Mr. Pocock renders another account of it , viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word used by the Septuagint for an holocaust , which being ordinarily of young bullockes , the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vituli calves , may fitly be rendred by it . The onely difficulty is to resolve what the reason is , that holocausts should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and his conjecture is good , because these being above what was prescribed by the Law , they bare proportion to fruit or banquet after a meal , and accordingly they are called by the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summer fruit for the Altar , or a banquet over and above the prescribed sacrifice ; for as it is the custome after a feast , to serve in fruit , so , saith Bartenorius , after they have offered the due oblations of every day , they bring the holocausts for their free-will-offerings . See Maimon . ad Mishnaioth , tr . Shekalum . c. 4. § . 4. But if this be not imbraced , why yet may it not be resolved , that the 72. retaining the sense , thought fit ( as often they do ) lightly to change the words , and so to set fruit for calves . By this means t is become far more fit for our Apostles turn , to signifie our Christian sacrifice , or free-will oblations , works of mercy , &c. which together with our praises of God we offer to him , proportionable to the offering to God thanksgiving , and paying vowes , Ps . 50.14 . which being promised by the lips and spoken with the mouth , Psal . 67.14 . the payment of them is really 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , the fruit , and calves of our lips . This fruit of the lips is here visibly set down , as all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sacrifice of praise ; Thus the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ] enforceth . Now the sacrifice of praise , is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so called , Psal . 49.15 , and 24. Psal . 107.22 . Psal . 116.17 . and that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation , ver . 13. i. e. the peace-offering , or trespass-offering , Lev. 7. where for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trespass-offering , the Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice of salvation , v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sacrifice of praise , v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sacrifice of salvisick praise , v. 3. And this the Christian offers in the Eucharist , wherein , according to the Primitive practice , every man brings his liberal oblation , the bread and wine , and fruits of the season , in * Justin Martyrs time , and afterward , that which was proportionable thereto , never coming to God empty , or without remembring the Corban , saith * S. Cyprian . For this being offered to God by the Bishop or Priest with thanksgiving ( from whence it was called the Eucharist ) thereby to acknowledge God the author of all the good things we enjoy ( primitias earum quae sunt ejus creaturarum offerentes , saith * Irenaeus ) is properly our sacrifice of praise , a reall sacrifice , viz. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts , or oblations which there we bring , and that a sacrifice of praise or thanksgiving , being farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a commemoration of Christs sacrifice , saith Chrysostome ; And so literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , the fruit , or free-will oblation of praysing lips , or of lips giving thankes , or confessing in the name of the Lord , that Lord of our salvation , whom we there commemorate . And then to all this followes very naturally , in the next verse , to do good , and to communicate forget not , for with such sacrifices God is well pleased , i. e. Over and above this s●lemn Eucharistical oblation , we must also be mindfull of dayly continual works of charity upon all occasions , and wants of our poor brethren , this of charity and mercy being our acceptable Christian sacrifice , required by God in exchange for those dayly sacrifices of the Jewes , that were consumed with fire , went all into smoake , were not laid out to so much solid profit , ( the relief of our poor brethren , Gods known proxyes upon earth ) as these our Christian sacrifices are . Ibid. ver . 16. [ But to do good and communicate forget not , for with such sacrifices God is well pleased . ] But be sure not to omit any season of charity or supply to any brothers wants that can at any time be offered to you . For this is of the same nature , and obligation with the former . All such are offerings to God , very acceptable to him , ( whatsoever ye do to one of these little ones , ye do unto him ) and required now of us under the Gospel as our only Christian sacrifice . On the general EPISTLE of JAMES . CHap. I. Note a. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for constancy , in opposition to double minded , or wavering , Adde , So in Herodotus , li. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Men must preserve faith in friendship , and not be polluted with a double heart , where , as here , faith and the double heart , are opposed n● this sense . Ibid. Note e. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nativity in the Astronomers use of the word , Adde , And so S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , * and frequently elsewhere , for the Astrologers casting mens nativity . Ibid. Note f. After the testimony of Ignatius concerning the Gnostickes doctrine of Charity , Adde , In which respect it is manifest that this Apostle , ch . 2. v. 14. proceeds to a punctual discourse of the absolute necessity of superadding works of charity to faith , or else it will profit nothing , directly opposite to the doctrine of Simon and his Gnostickes , of whom saith * Irenaeus , Hi qui in eum & Helenam ejus spem habeant , & ut liberos , agere quae veli●t , secundùm enim ipsius gratiam salvari homines & non secundùm operas justas , They that place their hope on Simon and his Helen as free men did what they would , deeming that men were saved by his grace and not according to any good workes or endevours . So of the Valentinians , the progeny of those Gnostickes , semetipsos non per operationem sed eò quòd naturaliter spirituales , omnino salvari , that they are not saved by working , but because they are naturally spiritual , quapropter & intimoratè , omnia quae vetantur , hi qui perfecti sunt , operantur , and therefore they that are perfect act without fear all things that are forbidden . This was S. Augustines sense of the designe of this Epistle , de fide & oper . c. 14. Quoniam haec opinio tunc fuerat exorta , aliae Apostolicae Epistolae Petri , Johannis , Jacobi , Judae contra eam maximè dirigunt intentionem , ut vehementer adstruant fidem sine operibus nihil prodesse , because this opinion was risen up in that time all the Catholick Epistles of James , &c. were chiefly intended against it , vehemently asserting that faith without works will profit nothing . Chap. III. ver . 17. [ Without * partiality . ] Without all wavering or inconstancy , &c. or without making any difference , a liberal distribution to all that want . Note f. In the end , Adde , If there be any question of this , it must be because of the connexion here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good fruits . For thus indeed the word is sometimes applied , and then it signifies an universal liberality ; Thus in Palladius Lausiac . Hist . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Olympias , which is there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that communicated and ministred to all that wanted , and so dispersed or dissipated an immense wealth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , she aided all liberally , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; where it may possibly signifie without any difference ; so Gentianus Hervetus reads it , indiscriminatim , to all that wanted , whatsoever they were ; but it may also signifie without doubting , or wavering , and so cohere with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( immediately precedent ) dispersing that infinite and unmeasurable wealth which she had without any doubt or wavering or demur , arising from worldly fear of her own want , which this liberality might cause , as when Christ commanded , Lu. 6.35 . to do good and lend , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , despairing or doubting nothing , See Note on that place . And so though possibly it may signifie here [ without making any difference in acts of mercy ] which is a kind of partiality , yet it may as fitly also be rendred without doubting , as that is applicable to mercy and good fruit , i. e. to liberality also . Chap. V. Note e. Of the understanding by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bishops , Read , But because &c. and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural , &c. and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — was — the title of Bishops , and because when there were secondary Presbyters , more then one , in every city , the sick man cannot be thought obliged by this text to call for the whole college , or one sick man for more then one ; And lastly , because — therefore it may very reasonably be resolved , that the Bishops of the Church , not the Elders of the Jewish Synagogue , but the Bishops of the Christian Church , Seniores Christianae congregationis , as Erasmus paraphraseth it , the Elders , or Governors of the Christian congregation , One in each particular Church , but many in the Vniversal Church , and so also many in the Church of the dispersion , to which this Epistle is address'd , are here meant by S. James . Ibid. Note f. Of Vnction , &c. on the sick bed , Adde , The errors of the Romish practice in this point are very sufficiently provided against by our Bishops in the dayes of Henry the Eighth , in their book , set out by the King , and intituled , A necessary Doctrine and Erudition for any Christian man , upon the head of Extreme Vnction . Ibid. Note i. Of charity hiding sins , or seeing few faults in others , Adde , And thus the saying of Pythagoras ( who is thought to have had some knowledge of the Scriptures of the Old Testament ) seems to be interpretable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A garment hides the ill proportions of the body , but good will or charity hides sin . On the first EPISTLE general of PETER . Chap. I. ver . 18. [ Vain conversation . ] The Legal rites of external obedience , which wanted that inward purity which Christ came to teach us . CHap. III. Note d. Of Plato's understanding somewhat of the story of the creation of Adam and Eve , Adde , Writing in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ and Dial. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that antiently male and female were put together in one body and were after by Jupiter cut asunder , concluding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every one of us is the share of a man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cut asunder like the sole-fishes , made two of one , and this is the reason , saith he , that every one seekes out and desires a wife , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every one the other part of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , endevouring to reunite the divided parts , to make one of two , and so to cure the dismembred nature : To which fable S. Chrysostome referres , * when he saith of man and woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are as two halves cut asunder . Ibid. Note d. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for reward , or gift , Adde , And so Aristotle , Rhet. l. 1. c. 5. among the parts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honor , reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gifts , honorarie donatives , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for a gift is the giving of a possession , and a signe of honor . Ibid. Note e. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adde , So in Callimachus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I wish you may suffer no ill for this mercy to me , but that you may be rewarded for your charity , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is clearly interpreted by almes , or mercy . Ibid. Note f. After the setting down , and explicating the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 6.3 . for shall not abide as a sword — in a sheath , Adde , For the removing all improbableness of thus reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pernoctabit ) and taking it in the notion of abiding or continuing in flesh , and not of striving , as the Interlinear , and our English render it , and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed would require to be rendred , I shall onely adde two things , 1. That the antient interpreters with one accord agree in the sense of abiding or inhabiting . The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This evil generation shall not alwaies remain before me . The Syriack and Arabick , My spirit shall not dwell in man for ever : The 72. as we said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall not abide , and so the Latine , non permanebit , shall not abide . This is a strong argument , that they , who when they meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , uniformely render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. by words of judging , yet rendring this in so distant a manner , did not read that word , or in that sense , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as all copies have it , in a notion of abiding , or being in another . And although the Scripture of the Old Testament give us no farther insight into this word , then that once we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a sheath of a sword , once for a body of a man , yet by these so distant notions of it , we have reason to suppose , that there was some original comprehensive notion of it , belonging to more , or else could not have been applyed , in the Chronicles and in Daniel , to these two so distant particulars . A sheath and a body differ much the one from the other ▪ yet agree in this , that as one is the repositorie or abiding place of the sword , into which it is put , so the other is of the soul ; and from this agreement no doubt it is , that they are express'd by the same word , And then it would be very strange , if that word thus common to them , should not natively signifie that , wherein they thus agree , viz. abiding or being put in , or kept in , or confined to such a place , or some such thing . 'T is evident that many Hebrew words are of a far greater latitude of signification , and comprehensiveness , than we can by the use of them in the Bible ( which is but a volume of a narrow compass ) discern , or conjecture , as appears especially by the use of them in Arabick books , which language is certainly but a dialect derived from the Hebrew . And therefore it is not unreasonable on the grounds premised , and those more than obscure indications in the Bible , which we have of it , that this should be the native meaning of the verb , though in other places of the Bible we do not exactly meet with it . The second thing is , that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not the reading , nor by the 72. and the other interpreters beleeved to be so , yet 't is so ordinary for words of affinity in sound or writing , to have a neerness of signification , that these interpreters , which did not alwaies render literally , but oft by way of paraphrase , might probably enough have an eye to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for abiding , and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remain , or abide , for which in this matter S. James useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sojourne , or abide , as in an Inne , for a night , Jam. 4.5 . for after this manner of liberty it is , that the Jerusalem Targum on this verse , evidently takes in both the interpretations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the latter sense from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judge , their Paraphrase thus begins , Non adjudicabuntur generationes quae futurae sunt post generationem in diluvio perditioni vastationi aut deletioni universali ; The generations which shall be after the generation of the flood , shall not be adjudged to an Vniversal perdition , vastation , or blotting out . A truth indeed secured by Gods promises at large , c. 8.21 . and 9.11 . but no way pertinent to this place , where the deluge it self is threatned . Onely on occasion of the affinity in sound and writing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not judging , here , to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this part of the Paraphrase , though aliene to the place , seems to be begotten : But then for the former , as the words are und●ub●edly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Paraphrase proceeds in relation to them ; Annon spiritum meum siliis hominum indidi ? Have I not put my spirit into the sonnes of men ? an evident proof of their understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a notion of putting one thing into another , which consequently may be resolved to be the general acception of the active verb , and then that which is so put ▪ doth abide in it , as in a repositorie of some sort , or other ; such is a sheath to a sword , a prison to him that is put into it , a cabinet to that which is laid up in it , the body to the soul , as long as the man lives , and accordingly S. Chrysostome gives his Scholion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ My spirit shall not alwaies abide among these men ] is instead of I will not suffer them to live any longer . For as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit or breath — Ibid. Of the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he went and preached in , or by , that spirit by which he was now raised , Adde , Where 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is used , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God , according to the general opinion of the antient fathers of the Church , that he which of old appeared to the Patriarchs , was ( not the first but ) the second person in the Trinity , Christ the sonne , not God the Father , and that those appearances of his were praeludia incarnationis , prelusory , and preparative to his taking our flesh upon him . And accordingly those verses of the Sibylline Oracle , which introduce God speaking to Noah about the Ark , and setting down the speakers names by Numbers , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — ) are best interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God saviour , i. e. Christ , for to those two words , belongs all that is said in those verses , they consist of nine letters , four syllables , the three first of two letters a piece , and the fourth of the remaining three , of five consonants , and four vowels , and so likewise the numeral importance of each letter amounteth to the just number of 1692. as it is there described . See Canter . Novar . Lect. l. 1. c. 3. Secondly the phrase , &c. Ibid. Note h. To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the antitype of which , Adde , As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It may perhaps be here fit to note , that as it is certainly best rendred Antitype , to reserve the signification of the Greek , whatsoever shall here appear most fitly to belong to it , so the Greek is capable of very distant senses . For 1 , It signifies ( not a like but ) a contrary , So in * Xenophon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matters of favour are done by the Prince himself , but the contrary by other men . So saith Hesychius of it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It signifies contrariety or contradiction , and so we know the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most ordinarily imports ; And this the place would not unfitly bear , that Baptisme is quite contrary to the ark of Noah , but yet saves as that saved ; There the destruction was by water , and only they were saved , which got into the ark , but here water is the means of saving from destruction , and they perish , which have not this immersion or baptisme here spoken of . Beside this there is a second Notation of this word , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies pro , as well as contra , and so it may here be fitly rendred . For when it is compounded in the notion of pro , it notes [ instead of another , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Proconsul , is he that supplies the Consuls place , is in his stead . And so it may be here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , baptisme instead , or supplying the office of the Ark , saves us now : In this sense Antitype is ordinarily taken among us , for that which ( is not it self a type , or figure , but ) supplies the place of some former type ; so purity of the heart is the Antitype of circumcision , i. e. that which is now by Christ required instead of that ceremonie among the Jewes . But beside both these , there is a third notation of the word , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a copie , differing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so as the impression in the waxe differs from the ingraving in the Seal . So the Old Glossarie renders both those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by exemplum and exemplar . And thus is the word used , Heb. 9.24 . and generally in the Ecclesiastick writers , and is best express'd by parallel , or answerable , and may so here fitly be rendred , parallel whereunto Baptisme — Chap. IV. ver . 3. [ Revellings , * banquetings . ] Amorous addresses ( see Rom. 13. e. ) Bacchanals — Ibid. Note e. Read , What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies , will easily be defined from the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies two things , to persecute , and to set on fire . So Psal . 10.2 . where the Hebrew is rendred by us [ the wicked doth persecute the poor ] the 72. read [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the poor is set on fire ] And so again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to try , either as gold is by the fire , or as men by afflictions , is by the 72. Psal . 17.3 . rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting into the fire . And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regularly will signifie in general any kind of affliction , &c. Chap. V. Note a. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for maintaining their state out of their subjects purses , to Xenophon , Adde , And * Callicratides the Pythagorean in his book of the felicity of families , intimates the same by his definition of despotick government , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which respects the rulers own profit , and not the subjects . Ibid. Note d. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Church Adde , Thus I suppose the word is used in Ignatius's Epistle to the Trallians , or by the interpolator , if that be not the originall reading , where speaking of Bishops he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ecclesia non est caetus evocatus , aut peculiaris , i. e. in effect the Church is not a Church of such as it ought ; And so it must be understood by those words , which follow in Videlius's copy , and if they were not written by Ignatius , seem to be a Scholiono , to explain them , and as such , to be added to them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not a Collection of Saints , not an assembly of pious men . Ibid. Of Babylon signifying Rome , See Euseb . l. 2. c. 14. and Jerom. de Scripter . Eccl. in Marco , and so the Church in Babylon , the Christians in that heathen city of Rome . On the second EPISTLE of PETER . CHap. I. Note a. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for courage , Adde , So as in those verses of * Euripides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Fortitude is very usefull against afflictions , a man may shew vertue in his death . For there fortitude , and virtue are all one . Ibid. Note b. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in reference to unnatural lusts ] to 2 Cor. 7.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adde , Agreeable to which is that speech of Heraclitus in his Epistle to Hermodorus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with whom have I accompanied in adulterie , in murther , in drunkenness , in corruption , or pollution ? I corrupt , I wrong no man of them all . Thus was Socrates accused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a deceiver , a debaucher , corrupter of youth ; and this the summe of his accusation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he wrongs , and corrupts the young men . So in a narration of Hippolytus in * Palladius , of a Christian Virgin put by the tyrannical Judge into a brothel house , the debauch'd young men strait came , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to company with her for corruption , i. e. to commit all filthyness with her . And so after he that freed her from that house , is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have delivered her from this dishonourable or vile corruption . Chap. II. ver . 5. [ The a eighth person . ] Note a. Why the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eighth , is here prefix'd to the mention of Noah , might be matter of some inquirie , were it not so ordinarie and proverbial among all writers , Jewish as well as Heathens , to express the persons that were saved in the deluge , by this style , the eight : Hence the very mountain , whereon the Ark rested is found to be [ expressed , and called by this style , Themanim , i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mountain of the eight . So Georgius Elmacinus Hist . Saracen . l. 1. c. 1. Heraclius went thence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the town so called the town of the eight , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 octo , which is there rendred Themaninum , and ascending to the hill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it should sure be read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gordi ( so those mountains are called promiscuously Cardiei , Cordyei , Cordueni , Gordi , Cordaei , Curdi ) he saw the place of the Ark , the highest of all that region . So * Geographus Nubiensis , Mons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jemanim ( it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Themanim ) idem qui Algode ( it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Algordi , i. e. Gordiaeus ) in quo requievit navis illa , Navis Noae , cui pax . The hill Themanim which is also called Algordi , on which the Ark rested , the Ark of Noah — So * Agathias , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , about the Cardyan mountains , at the town called Themanim , i. e. the eight . Chap. III. Note e. Of the use of the heaven and earth , for the whole compages , to the parallel , Eph. 5.30 . Adde . And so in other authors , the body and the soul are set severally , when yet they signifie nothing distinct , but the whole man together . See A. Gellius , l. 3. ch . 1. On the first EPISTLE general of IOHN . CHap. II. Note c. After the mention of Carpocrates , Saturnilus , and others , Adde , And accordingly * Hippolytus the Martyr in his book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . interprets the place , [ many shall say I am Christ ] of Simon Magus and others . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Some rose and said I am Christ , as Simon Magus and the rest whose names it is not seasonable to rehearse ; So Hegesippus in that eminent passage set down from him in * Eusebius , having named the several heresies , that were come into the Church in his time , the followers of Simon , Cleobius , Dositheus , Gorthaeus , Menander , Marcion , Carpocrates , Valentinus , Basilides and Saturnilus , concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from these were the false Christs , false Prophets , false Apostles , which divided the unity of the Church , with pestilent doctrines against God and his Christ . Ibid. Of the rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Counterchrist , * Pseudochrist , false Christ , Adde , So Palladius expresly useth the word . For speaking of the Divel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , transforming himself into the shape of our Saviour , and so adored by Valens , he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he fel down and worship'd Antichrist , or this Counterfeit Christ , i. e. the Divel in this shape of Christ . Chap. III. ver . 2. [ It * doth not yet appear . ] Ibid. Note c. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to the passage in Chrysostome , Adde , So when Rom. 8.7 . 't is said that the carnal mind cannot be subject to God , Theophylact interprets it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it cannot , whilest it remains such , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not that the change is impossible , and so again , v. 8. when it is said , they cannot please God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they cannot , whilest they are such . In the same sense , as * Menander saith of the just man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a just disposition knowes not how to be unjust . On the second EPISTLE of IOHN . IN the Note on the Inscription . Blot out [ So of the Bishops of Asia , &c. ] and read , So of Alexander S. Paul saith , he hath greatly withstood our words , 2 Tim. 4.15 . &c. And that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Jude 8. and 2 Pet. 2.10 . ( as of Alexanders blaspheming , 1 Tim. 1.20 . ) On the general EPISTLE of JUDE : Vers . 14. [ Prophecyed * of these . ] ] That prophecy of Enoch against wicked men , those of the old world , whose excision he foretold , is appliable to these . IBid. Note f. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for bare trees that have lost their leaves and verdure , Adde , So in Cinnamus , after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the dissolving of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and description of this season , by the decaying of the beauty of trees , &c. It presently followes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the leaves , or shade ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Hesychius ) had now left the trees . Ibid. Note g. Of the words of Enochs prophecy , Adde , That Enoch thus prophecyed in his time of these Gnostickes under Christ , we are not told , but that he prophecyed to them , i. e. that his Prophecy concerning the excision of the old world for such sins as these are now guilty of , is very pertinent to them , and fit to be considered by them . Thus we see S. Peter Ep. 2. ch . 2. applyes to them all the judgements , that had ever befallen sinners , particularly that in Noahs time , of which that Enoch prophecyed , there is no question , and we have these remains of it . First the name of his Methuselah . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sela in Hebrew signifies mission , sending or powring out waters on the earth , Job . 5.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he sends out waters on the fields , to which , saith Bochart , Arphaxad related when he called his first-born Sela , in memory of the deluge , two years after which , Arphaxad was born , Gen. 11.6 . And so in like manner Enoch that prophecyed of this destruction , and foresaw by the Spirit , that it would soon follow the death of this his sonne , he called his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his death , emission . To this it is considerable , what we find in * Stephanus Byzant . in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where mentioning Enoch , or Hannoch , he saith of him , that he lived 300. years and above , and that the inhabitants asked the Oracle , how long he should live , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Oracle answered , that when he was dead , all men should be destroyed ( or as the word will bear , corrupted , in that sense , in which we find Gen. 6.2 . soon after Enochs death , the earth was corrupt before God , which how it belongs to filthy lusts , hath oft been shewed ) which he applyes to Deucalions flood , and the universal destruction there , and addes , that the newes of this Oracle was so sadly received by the inhabitants , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for so he hath it before in the Genitive case ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to waile for Enoch , is proverbially used , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for those that mourn excessively . Here 't is possible , that the confounding the two storyes of Enoch , and Methuselah , made up this relation ; For as to the latter part of the flood following his death , that may best belong to the sonne Methuselah , whose name was thus prophetical ; But for the years of his life those seem to belong to Enoch , for he lived 365 years ; Suidas lightly mistaking his name , calls him Nannac , who , saith he , is reported to be a King before the flood , and foreseeing the approach thereof , he assembled all men to the Temple , and with teares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayed to avert it , and Erasmus out of Hermogenes makes the same relation , * and cites the Proverb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Herodes the Jambick writer , rendring it Cannacae more plorem , as if it referred to his teares for averting the deluge , when it more probably refers to the peoples lamenting , forecited from Stephanus . See Eupolemus in Eusebius Praepar . l. 9. who speaking of Methuselah , Enochs sonne , saith , that he knew all by the Angels of God , and ( Enoch being all one with Atlas ) by these all Astrologie came to the Greeks . On the REVELATION . IN the Praemonition , p. 906. lin . 11. Adde , So saith S. Jerome . * Hierusalem ex eo tempore non appellatur civitas sancta , sed sanctitatem & pristinum nomen amittens , spiritualiter vocatur Sodoma & Aegyptus , Jerusalem is called Sodom & Aegypt , referring to that place of Apoc. c. 11. which must therefore in his opinion be understood of Jerusalem . Ibid. p. 907. li. 2. Read , his seeing these visions there yea and his return from the Island , were in the time of Claudius . Ibid. li. 4. Four arguments I shall adde for the truth of it . The first negative , to the disparagement of that relation , that affirmes him banish'd by Domitian , and returned after his death in Nerva's reign . For of the persecution by Domitian there be but two authors mentioned by * Eusebius , Tertullian and Hegesippus , but of * Tertullian he hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Domitian went about to do as Nero had done , being a part of his cruelty , but he ceased from it presently , and recalled those whom he had banished , which no way agrees with his banishing John , and not recalling him all his life , as is supposed in the other relation , and affirmed by * Eusebius . And therefore Baronius , that is for his banishment under Domitian , in the tenth year of his reign , is forced fairely to * reject Tertullians authority in this matter , giving for it his proof out of Dio , viz. that Nerva released those who were condemned of impiety , and restored those who were banished . Which affirmation of Dio's being granted , as far as belongs to those , who were in exile , or stood condemned at Nerva's coming to the Empire , doth no way prejudice the truth of Tertullians words , of Domitians having represt his severity against the Christians , and revoked the banished , ( wherein he is much a more competent witness , then Baronius . ) No more doth his killing of his unkle Clemens , and banishing his cosin Flavia Domitilla . For that was five years after this time of Johns supposed banishment , in the fifteenth , or last year of Domitians reign . In the relation of Hegesippus ( a most antient writer , that lived in those times ) there is no more but this , that Domitian had made a decree for the puting to death all that were of the linage of David , that some de lators had accused some of the children of Jude the kinsman of our Saviour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as such who were of Davids seed ; That Jocatus brought these to Domitian , but upon examination being found to be plain men , and such as beleeved not Christs kingdome to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of this world or earthy , but heavenly , and Angelical , to begin at the end of the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he set them free , and by Edict took off the persecution against the Church , and they being released , became Bishops in the Church and continued peaceably , and lived till Trajans daies . And this certainly agrees very little with the other relation , nor can any account probably be rendred , why , when the persecution of Christians was taken off by the Edict , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace restored to the Church of Christ , and when the profession of Christianity , in the sonnes of Jude , being by them , avowed to the Emperor , was not yet thought fit to be punished in the least , yet John should be banished , and continue in his exile till Nerva's reign , for no other crime , but that of being a Christian . Where by the way Baronius's artifice much failes him ; Tertullian , saith he , Hegesippus's authority , but Hegesippus , saith he , spake apparently de ea persecutione quae mota est in Judaeos , of that persecution , that was raised against the Jewes , not against the Christians . How true that is , will now appear , when the express words are , that by that Emperors Edict , the persecution against the Church ( sure that was not of Jewes , but Christians ) ceased . Ibid. Of Antipas being mentioned as slain , before the time that actually he was so , to the prediction of Simeon , Adde , S. Hilary in his Prologue to the Psalmes , offers instances of this ; As , saith he , when in some of the Psalmes , of which Moses was the author , there is yet mention of things after Moses , viz. of Samuel , Psal . 99.6 . before he was born , nulli mirum aut difficile videri oportere , this ought not to seem strange or hard to any , when in the books of the Kings , Josias is by name prophecyed of , before he was born , 1 King. 13.2 . Chap. II. Note . b. To Eusebius's words of the Gnostickes doctrine for abjuring the faith in times of persecution , Adde , So before him Origen , l. 6. Contr. Cels. And the same is clearly , though sarcastically set down by * Lucian , or whosoever was the writer of Philopatris , scoffing at the Christians of his time , under the persecutour Trajane , in that Dialogue . There Triephon , that goes for the Christian , first indevours to convert Critias to his religion , and as in that Dialogue it appears that the Christians talked much of the approach of * ruine to the Romane Armie and greatness ( which might make Triephon so well pleased with his profession , and so forward to invite others to it , as to a party that would soon be very prosperous ) so at length in the close of the Dialogue when Cleolaus brings them newes of the Romans good successes in Persia , and Assyria , and Aegypt , and Scythia , which fell out about the fifteenth of Trajane , then Triephon would speak no more of Christianity , but as an Apostate or desertor , * betakes himself to the unknown God at Athens , and joynes with Critias in that worship , as that which was likely to yeeld him most safety , and then laughs at the Christians , and gives them leave to say what they please , flatter themselves with their imaginarie hopes , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Proverbial speech he considers them not , lookes no more after them . To this also the Emperor Adrians Epistle seems to referre , which is set down by * Vopiscus out of Phlegon , where speaking of the great levity of Aegypt ( in reference , I suppose to these heretical Christians in those parts followers of Simon Magus , Basilides , &c. whom , under the title of Samaritae , he distinguishes from Christians ) that it was * light , pendulous , flying from one side to the other upon every slight report , he after expresseth it distinctly , * Those that worship Serapis are Christians , and those who call themselves Bishops of Christ are devoted to Serapis , and again , * The very Patriarch , ( i. e. either some High Priest of the Jewes , or some Gnostick Pseudo-Patriarch of Alexandria , or some venerable Grave man among them ) when he comes into Aegypt , is by some , ( i. e. by the heathen officers ) forced to worship Serapis , for fear of persecution from them , and by others ( i. e. the Christians ) to worship Christ . Adding in fine , that * they have one God , whom Christians , and Jewes , and all , even the Gentiles worship . Note l. Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which the reward was adjudged , in the Agones , Adde , Accordingly the Roman Caesars in their games , which were in some kind imitations of the Graecians , had their tesserae ligneae , which they threw among the people , with the name of corn , or plate , or servants , or garments written on them , which being caught by any , and carried to such an officer , brought him that , whatsoever it was , which was written on it . And so Aristides the Orator saith , he received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Aesculapius . See Canter . Novar . Lect. l. 5. c. 21. Ibid. ver . 27. [ Shall * rule them . — ] Ibid. Note o. Of those words out of the second Psalme ] Read , And he shall feed them ( so the Septuagint reads [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed ] from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pavit as a shepheard feeds his flock , though now the Hebrew copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall break from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fregit ) with a rod of iron , as the potters vessels are broken , i. e. shall begin with the excercise of regal ( instead of pastoral ) power , bring some to repentance , and then destroy the rest , and by conjoyning of these two means , ( both the instruments of his power , the one of his spiritual power in subduing souls to the faith , the other of his secular power in acting vengeance on the rebellious and obdurate ) expulse heathenisme , and plant Christianity in the place . For it must be remembred , 1. What is the ground of this figurative expression [ feed with a rod of iron ] viz. an elegant variation from the custome of pastors ; They feed their sheep , and need no more than a rod or Staffe to manage their whole flock , but the pastor , that comes to feed any heathen nation , with the spiritual food of the pure word of God , must come with aids of power , strike their hearts , and powerfully convince them of sin , bring them to contrition , and really destroy those , that will not by the preaching of the Gospel be thus convinced : This is to feed them with a Scepter , an iron rod , an exercise of regal rather than pastoral power , a powerful work , first of grace , and then of vengeance , both necessary to reduce an heathen nation to Christianity . And 2. That those words were first to be verified of Christ himself , in subduing the Gentiles to the faith , and then as his power given him by his father , is by him communicated to others . So this prophecy is appliable to others also . Thus is the phrase used , c. 12.5 . of the Church established at Rome , of which it is there foretold , that it should be very powerful , and efficacious in converting many to the faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it shall feed all the nations , in a larger manner , then here , &c. Chap. III. ver . 7. [ He that hath the key of David . ] That hath as a King ( See Note on Matt. 16. h. ) supreme , independent , absolute power over the Church of God. Chap. IV. Note g. That Paul and Barnabas were to be reckoned for two of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to their speaking at large in the Councel Act. 15.12 . Adde , And indeed sent this journey by immediate commission from heaven , Gal. 2.2 . Chap. VI. Note c. That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there the altar of incense , Adde , To which purpose may be observed , what we find in * Theophylact , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used peculiarly for that censer , which the Chief Priest once a year carried with incense into the holy of holyes , and that the standing altar in the Sanctuary was called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chap. VIII . Note g. Of the Sun signifying the Temple the Moon the city , and the starres all the people ] Adde , And all together the whole nation , as in Josephs prophetick dreame , the Sun , Moon , and Starres , are all the family of Jacob. Chap. IX . ver . 11. [ dd Apollyon . ] Note dd . That Apollyon here signifies the divel , is apparent , by what is affirmed of him in the former part of this verse , that it is the Angel of the bottomless pit ; And accordingly the famous God of the Heathens called Apollo ( a word so lightly changed from this ) must be resolved to be the divel , this destroying Angel , as he is oft called in Scripture , imployed altogether in destructions and mischiefs . To which purpose the 12. chap. of lib. 5. of A. Gellius is worth considering , where having taken notice of two antient names of Heathen Gods , Dijovis and Vejovis , and having deduced the former from an Original which signifies benigne , or helpful , he determines the latter to belong to a God , qui non juvandi potestatem , sed vim nocendi haberet , which had not the power of helping , but the force of doing mischief ; adding that the image of this God is found to have arrowes in the hand , prepared for slaughters and destructions , and therefore Apollo is thought to be signified by that title . To which purpose , saith he , it is considerable , that Virgil , a man very greatly skilled in antient knowledge , doth in his Georgicks deprecate Numina Laeva , the unlucky , or hurtful deities , signifying thereby quandam vim esse ejusmodi Deorum in laedendo magis quàm juvando potentem , that such kind of Gods had the virtue or faculty of hurting , but not of helping any , and of them Apollo is the onely one named there , by that Poet , — ( siquem Numina laeva sinunt , audítque vocatus Apollo ) Who must be sacrificed to , to avert any evils from them . Chap. XI . Note c. Of Barchochebah killing the Christians , to Eusebius , Adde , And so likewise Orosius , l. 7. c. 13. Christianos Judaei Cothebâ ( i.e. Cochebâ ) duce , quòd sibi contra Romanos non assentarentur , excruciabant , the Jewes under their leader Cocheba , tormented the Christians , because they would not comply and take part with them against the Romans . Ibid. Note d. Of Adrians Edict of banishing the Jewes from about Jerusalem , Adde , Aristo Pellaeus in Eusebius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole nation was from thenceforth forbidden to enter the region about Jerusalem , and this by decree of Adrian , which commanded that none should out of any eminent place so much as behold their native soyle . And Tertullian Apolog. c. 21. Quibus nec advenarum jure terram patriam saltem vestigio salutare conceditur , they were not permitted to salute or visit their native countrey so much at travailers or guests , and so Advers . Jud. c. 13. Chap. XIII . Note a. Of Rome being called Eternal , Adde , So Ausonius Gallus . Vrbis ab aeternae deductum rege Quirino Annorum seriem — & Haec erit aeternae series ab origine mundi . Ibid. That that title was a title of blasphemy , to S. Jeroms testimony , Adde , So in the same words , * Prosper , Aeterna cùm dicitur , quae temporalis est , utique nomen est blasphemiae , cùm mortales , licet reges , in ea dicantur Divi , eísque supplices dicunt , Numini vestro , altaribus vestris , perennitati vestrae , &c. For that which is temporal to be called eternal , is the name of blasphemy , when their Kings though mortal are called Gods , and their suppliants address to them in this style , to your Deity , your altars , your eternity , &c , See ch . 17. Note a. Chap. XIII . Note n. Of the number of the name , to the testimony of Martianus Capella , Adde , And an example of this manner of describing a God , even Christ himself , hath been set down from the Sibylline Oracles , Note on 1 Pet. 4. f. Chap. XIV . Note c. Of Romes being known by the title of urbs dominatrix , Adde , the style in Rutilius Numatianus — Regina tui pulcherrima mundi , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Marcianus Heracleota , the common starre of the whole world . Chap. XVI . Of Cyrus turning the river Euphrates , Adde , See Orosius , l. 2. c. 6. Ibid. ver . 17. [ i It * is done . ] Note i. It is usual in prophecyes to set down the sad events most covertly . Thus * Scaliger observes , Augures sedentes in templo abstinebant vocibus malè nominatis , ideóque alteram avem potiùs quàm aversam dicebant ; The Augurs , as sitting in the Temple , abstained from the sadder expressions , and therefore when they meant to signify any ill aboad , they called it not the averse but the other Augury . Accordingly is that style of Horace . * Sperat infestis , metuit fecundis , Alteram sortem — This the Graecians call * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to deliver any sad thing not to speak any hard or evil saying . And their name for this figure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Agreeable to this is the ordinary style of fuit , or vixit , he hath been , or hath lived , for mortuus est , he is dead , fuimus Troes , fuit Ilium — we have been Trojans , Troy hath been ; and in Demosthenes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , * now it shall be rich , to signifie that it hath been , and is yet poor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , for thus I must speake , and not use gross , or harsh expressions . And just such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , It hath been , i. e. now it ceaseth to be ; It is destroyed , by this figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fit for prophecyes . Chap. XVII . Note a. Of the Roman Emperour being styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adde , And so when Julian introduced C. Caligula , it is in this style , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an evil beast succeeds , in his Satyre against the Caesars , and in like manner of Vindex , Galba , Otho , Vitellius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these beasts , and of Domitian , with a peculiar Epithet , to denote his cruelty ( such as was Proverbially observed in Phalaris ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Sicilian beast , and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bloody beast , exactly parallel to the scarlet-coloured beast in this place . Ibid. Note e. That the Goths when they turned Christians , came over mostly to Arianisme . Adde , The Testimony of * Orosius , Gothi per legatos supplices poposcerunt , ut illis Episcopi , a quibus Christianae fidei regulam discerent , mitterentur . Valens imperator Doctores Ariani dogmatis misit . Gothi , primae fidei rudimentum , quod accepere , tenuerunt : The Goths desired by their Embassadors , that Bishops might be sent them from whom they might learn the Rule of faith , Valens the Emperour sent them Arian Doctors , the Goths retained those rudiments which they first received . Ibid. that it was upon the score of Christianity that Alaricus spared any at Rome , Adde the testimony of * Orosius , Christiani fuere qui parcerent , &c. they were Christians that spared , Christians who were spared , Christians for the memory of whom there was any such thing as sparing . To the manifestation of this pertains that passage set down by * Hieron . Rubeus , that Saul an Hebrew , or as others affirme , a Pagan , who had the chief command under Stilicho , designing to take advantage , and set upon the Goths , when they were not prepared , did it upon Easterday . And Alaricus discerning their approach , sent to desire he would deferre the fight till the morrow , in respect of the religion of the day , promising then to meet him . But Saul would not hearken to it , but set upon them unarmed , and holding up their hands and eyes in prayer to heaven for ayd , in tam sancti mysterii celebratione , in the performance of the duties of the day , and so killed many of them , till Alaricus after the space of an hour , saying that they had now satisfied the religion of the day , and exhorting his souldiers to follow him stoutly , brake in upon them with a great army , and repulsed , and put them to flight ; and if Honorius and Stilicho had not come to their relief , eo omnino die de Roma terrarum domina , quae victori praemium erat futura , actum fuisset , Rome had been destroyed upon the Fate of that day . Ibid. Of the Gentile Senators of Rome at that time of Alaricus's seige , to the Testimony of Sozomen , Adde , * Orosius , Continuò de repetendis sacris , celebrandisque tractatur , Presently they entred into consultation about restoring their Gentile sacrifices , and offering them . ●bid . Of S. Peters Church being a Sanctuary at the taking Rome , to Sozomen , Adde , * Orosius , Gothi , saith he , relictâ intentione praedandi ad confugia salutis ( hoc est sanctorum locorum ) agmina ignara cogentes , The Goths gave over their intention of rifling , and forced troopes of Christians , not knowing what they did , to save themselves by flying to consecrated places . Chap. XVIII . Note a. Of Rome being signified by Babylon to the testimony of Augustine , Adde , And c. 22. Condita est Roma velut altera Babylon , & prioris filia Babylonis Rome is built as another Babylon , and daughter of the former Babylon . And the ground of it may probably be this , because Babylon was the seat of the Assyrian Monarchie , as Rome of the Roman , and the Assyrian Monarchie being the first , as the Roman the last ( illud primum , hoc ultimum imperium , saith Orosius , l. 7. c. 2. ) Rome , that thus succeedeth Babylon , may well be called by that name . Ibid. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.13 . Read , the fellow Church in Babylon , the assembly of Christians in that heathen city . Ibid. That Babylon belongs onely to so much of Rome as was then heathen , and not to the Christian part of it , ( that being called by the other title , by S. Peter , the Church in Babylon , and Babylon it self never set to signifie the Church ) Adde the words of S. Jerom , Ep. 17. Cecidit Babylon magna , est quidem ibi Sancta ecclesia , trophaea Apostolorum & martyrum , est Christi vera confessio , est ab Apostolis praedicata fides & Gentilitate calcatâ in sublime se quotidie erigens vocabulum Christianum . The prophane heathen Babylon is fallen , Babylon the great , in the place thereof is the holy Church , the monuments of the Apostles and Martyrs , the true faith of Christ , or profession of Christian Religion , that which was preach'd by the Apostles , and heathenisme being trodden down , the Christian name is daily advanced on high . Ibid. Of the General rescue of the Christians from this destruction , Adde , Some of them , saith Palladius , * gone out a little before , being perswaded by Melania to a monastick life , and carryed to Sicily first , and thence to Jerusalem , where saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they rejoyced that they were not together involved in the miserable evils of that vastation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , glorifying God for the excellent change of aeffaires , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and for their own wonderful deliverance . And the rest which were left in the city , at last saved by flying to the Basilicae , &c. Ibid. That the fall of Babylon signified the bringing that City and Empire of Rome to Christianity , Adde , To this purpose , see S. Hierome advers . Jovinian . l. 2. Ad te loquar qui scriptam in fronte blasphemiam Christi confessione delesti , Vrbs potens , urbs orbis Domina — Maledictionem quam tibi Salvator in Apocalypsi comminatus est , potes effugere per poenitentiam , I will speak to thee who hast blotted out the blasphemie written in thy forehead , by the confession of Christ — Thou potent citie , Thou citie , Mistress of the world — Thou mayest avoid the curse , which Christ in the Apocalypse hath threatened to thee , by repentance , adding cave Joviniani nomen quod de Idolo derivatum est , beware of the name of Jovinian , which is derived from the Idol God Jupiter , and this peculiarly in respect of those remaining heathens , and heretikes , which now at the time when S. Hierome wrote , not long before the coming of Alaricus , were at Rome , and at length set up their Idol-service again , in the time of the siege , and were signally destroyed at this taking of it . So again , S. Hierome in praefat . de Spirity . S. speaking of Rome , Cùm in Babylone versarer , & purpuratae meretricis essem colonus , when I lived at Rome , and was an inhabitant of the purple whore , All noting this heathen Rome to be the subject of these prophecyes . Ibid. Of the Christians expecting the ruine of the heathen power at Rome , &c. to the testimony of Lucian in Philopat . Adde , So in a narration of Hippolytus set down by Palladius , * we have a virgin Christian accused to the heathen Judge at Corinth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as one that blasphemed the seasons , and the Kings , and the Idols , in probability , that she foretold evil , talked of ruine , that should befall the Government of Idolatry of the heathens , and that the seasons of it now approached . For that is the meaning of the like phrase , when the Jewes say of Stephen , that he ceaseth not to speak blasphemous words against the holy place and the Law , Act. 6.13 . for so it followes , ver . 14. we have heard him say that Jesus shall destroy , &c. Ibid. Of this destruction of heathen Rome , After the Targum on Num. 11.26 . Adde , So in the Sibylline Oracles , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beliar or Belial is set to denote the Romanes , as appears by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Beliar shall come from the Augusti , or Romane Emperors , at length coming to the great destruction threatned by God , under the expression of fire , this is to fall upon Beliar peculiarly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The flaming power of God shall burn Beliar , and all the proud men that trust in him . Ibid. Note b. In the end , Adde , Mean while how great the destruction was , that now befell that city , may competently appear by one testimony of Palladius that lived at that time . Laus●ac . Hist . ch . 118. in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A certain barbarian tempest which the Prophets of old had foretold , seized on Rome , and left not so much as the brazen statues in the streets , but plundering all with a barbarous madness , delivered it up to destruction , so that Rome which had flourished a thousand and two hundred years , according to the Sibylles word , became a desolation . Chap. XX. Note e. Of Julians dissembling his heathenisme , and pretending Christianity , Adde , So saith Asterius , that lived in his time , Hom. 3. de avarit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. he put off the vizard of the Christian , and laid open the scene , by drawing the curtain , which he had a long time kept close . Ibid. Of his acting against the Christians , more by subtilty then violence , Adde , So Orosius expressely affirmes of him , arte potius quàm potestate , he made use of art more then of power . Of his not admitting the Christians to any honours , Adde , So * Orosius Vt neg aretur fides Christi honoribus magis provocare , quàm tormentis cogere studuit , that the faith of Christ might be denyed , he more indeavoured to provoke men by honors , then to constrain them by torments . So Asterius , Hom. 3. de avarit . speaking of his Apostasy , addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many advantages were proposed to them that would do the same ; And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; How many receiving the baite of dignities swallowed down the hook of Apostasy ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. pointed at as traitors , and those of Christ , for a little money . Of his vow at his expedition against the Persians , and his death in it , See Orosius , l. 7. c. 30. Of a cubits being no more then a foote , to Josephus , Adde , So when Solinus saith of the walls of Babylon , * quorum altitudo ducentos pedes detinet , that they were two hundred foot high , and so * Pliny , * Orosius saith they were fifty cubits broad , altitudine quater tantâ , four times as high , i. e. two hundred cubits , and so saith Herodotus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the hight was two hundred cubits . AN ADDITION to be inserted on Matthew 23. Vers . 23. THe weightier matters of the law , f judgement , mercy , and faith . ] But for the great moral duties both of the second & even of the fist table , just dealing , and workes of mercy towards men , and the soveraign duty even of the Law , Faith in God , you are farre from the practice of these , which being the most considerable weighty duties , ought — Note . f. lin . 4. Read , Nevochim Par. 3. c. 53. lin . 6. Read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lin . 38. Now — blot out from thence to the end of that Note , and read , Now to the two first of these in Maimonides the two former here [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] are directly parallel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement , literally and clearly answerable to the first ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy to the second ; All the difficulty is of the third , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith , which that it is parallel to and aequivolent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness , may at first sight be thought probable also . For the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is literally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith , and hath the same importance sometimes , which we gave out of Maimonides to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is by the 72. rendred also by the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness , Gen. 24.49 . Isa . 38.19 . The same is sometimes again rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , faith , righteousness , truth , are oft taken promiscuously , the one for the other , among the Jewes that write Greek . So Psal . 85.10 . we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mercy and truth , but Prov. 3.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mercies and fidelities : and Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be taken Luk. 12.57 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , judge right , or true , and Luk. 16.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unrighteous Mammon ] is set opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the true riches , agreeable to that of the Targum , Ezec. 23.27 . who call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mammon of vanity or falseness . All this makes it not improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith here , should be taken in that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnes and so rendred not faith but fidelity . And thus Mr. Calvine hath interpreted it in this place . But upon farther consideration it will appear that there is no place for these probabilities , the express words of S. Luke in setting down this passage inforcing another interpretation of it . For Luk. 11.42 . the words are these . Ye tithe mint , and rue , and all manner of herbes , and pass over judgement , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of God , where as by judgement must be understood all the duties of justice and charity to our neighbours ( set down more fully in S. Matthew by judgement and mercy ) and so under that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness also is comprehended , viz. that mercy which is our righteousnes , as being from us due to other men , so the love of God , which comprehends all the duties of the first table , Matt. 22.37 . is set down as directly parallel and answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith , which must therefore necessarily be the beleeving in God , as that is the foundation of our love of him , as the Apostle affirmes . 1 Tim. 1.5 . The end of the commandment is charity out of a pure heart — and of faith unfeigned . And then as the two former may be taken from Mich. 6.8 . doing justice and loving mercy , so this third may be parallel also to the third thing mentioned there , walking humbly with thy God ; and if so , will give us an excellent definition , whether of the faith or the love of God , or indeed of the conjunction of them ; Faith perfected by love , that it is an humble fiducial obedience unto , or walking with God , as when Enochs walking with God is by the sonne of Syrach , Eccl. 44.16 and S. Paul , Heb. 11.5 . out of the 72. called his pleasing of God , and that including faith , without which , saith he , it is impossible to please God , v. 5. and that faith a beleeving that God is , and that he is a rewarder — And this faith very fitly here mentioned by Christ to the Jewes , who are so frequently and justly accused and reprehended by him for want of faith , or not beleeving in God , and that their guilt evidenced by their not beleeving in him , who had so signally and powerfully demonstrated himself to be sent by God. And if it be here demanded with what propriety ; Faith in this sense can be called one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the weightier things of the Law , when Faith is so oft set opposite to the Law , and so is not so much as a part of it , and when the Law of Moses was but the Paedagogie to that faith , which should after be revealed , the answer will be clear that the Law , to which Faith is opposed , is chiefly the Law of Jewish ceremonies , which being but the shadow of those things , which are the object of the Christians faith , were to be done away at the presence of the body it self , and so faith set opposite to them , as perfect is opposite to imperfect , clear day to twilight . And of these also those words are to be taken , which affirme the Law to be a Schoole-master , or leader of children to Christ , these being but those initial elements , fitted for those of tender years , and grosser understandings , yet designed also to adumbrate those things which are now more clearly taught us by Christ . As for the Law of God , as that was given to Moses , and comprehended all the duties to God and man , 't is evident that faith in God is a part , and weightier part of that , and so reducible to the first and great commandment , ( as that phrase Mat. 22.37 . comprehends the whole first table of the Commandments ) being certainly comprised in the love of God , and supposed in it , and not onely so , but it is particularly contained in the first commandment of that first table , I am the Lord thy God , thou shalt have no other Gods but me ; the former part of which are federal words , and so are to be answered by our beleeving what God promiseth in his Covenant , viz. that he is our God , a merciful and a gracious Father , and so to be filially depended on , trusted in , and obeyed , as well as loved by us , and the latter part commanding us to have God for our God , must again be interpreted to require from us a beleeving of him , both as that signifies a fiducial relyance , and affiance on him , a beleeving his promises , and as it is a beleeving whatsoever he shall say , whether bare affirmations , ( our doctrinal points , either in the Old or New Testament , revealed to us ) or more especially his commands and threats , as our beleef of them is all one with fearing and obeying him , Gods veracity being one of those his attributes , to which our beleef must be answerable , if we will be deemed to have him for our God. As for the promises of another life , which are a principal part of the object of a Christians faith , if they be not thought to have been revealed under the Law of Moses , which is conceived to look onely toward an earthly Canaan , and so the felicities of this life onely ; This sure is a mistake , caused in many , perhaps , by not distinguishing betwixt less clear revelations ( such indeed were those under the Law , in comparison with the lustre , that Christ brought into the world ) and none at all ; or perhaps , by most , through not observing , that those diviner promises were revealed before the Law , ( and being found inefficacious among the sensual world , God was farther pleased to adde , under Moses , those earthy promises to attract even sensual men , and give them a present taste of those good things , which he had laid up for them that would adhere to him . ) These therefore being long before revealed to Adam , and Noah , and by tradition from them stedfastly beleeved by all the people of God , were supposed in the Mosaical Law as known already , and therefore needed not therein to be more particularly repeated ; Besides , Moses in his giving the Law to the Jewes , set down , over and above the Law it self , a story from the Creation to his time , wherein many passages there are which give certain evidence of another life , and the joyes of that , as the reward of a godly living ; as when of Enoch it is said , Gen. 5.24 . that Enoch walked with God , and was not , for God took him , when he was but 365. years old , which must needs inferre , that somewhat extraordinary befell Enoch ( which the Apostle calls translating him , Heb. 11.5 . ) and also that that life to which God took him , was much more desireable than that which here he parted with , else his untimely death ( farre sooner than others there recited , both before and after him ) could not be proposed , as a reward of his walking with , i. e. pleasing God , Heb. 11.5 . This translation of Enoch then being known among those in whose time it happened , and by Moses recorded for all the Israelites to know that came after , must needs be to all them a testimony beyond all doubt of this truth , that there remained a blessed life , after this , for those who pleased God. The like was that of Elias in the time of the Kings , who was visibly carried up to heaven , and this both by the sonnes of the prophets foretold , before-hand , and testified by Elisha , who succeeded him in his prophetick office , and was an eye-witness of it . The same appears by that passage of Gods being by himself styled , in the Law , the God of Abraham , &c. after their death ; whence our Saviour concludes against the Sadducees , that Abraham lived with God , and that there was another life revealed by God in that style . To this pertains the speech of Balaam , Num. 23.10 . Let me dye the death of the righteous , and let my last end be like his . But above all , the express words of Daniel , long before Christ , and so under the Law , Dan. 12.2 . Many of them that sleep in the dust of the earth shall awake some to everlasting life , and some to shame and everlasting contempt . And in a word , though the Law given by Moses have not , in the letter , the mention of any other life , but that in the land of Canaan , yet all the ceremonies of that Law were principally ( no doubt ) designed to this end , to adumbrate and so reveale this truth unto them , and that in such a manner , as was most for the turn of such childish and gross and rude minds , viz. by sensible representations , which the Apostle , that well knew their meaning , interprets to this sense , throughout the Epistle to the Hebrewes , and assures us , that Abraham , Isaac and Jacob expected a city that had foundations , whose builder and maker was God , Heb. 11.10 . meaning heaven undoubtedly by that phrase ; And so of Moses , v. 26. that he had respect to the recompense of reward , that sure which was after this life , ( for he came not to Canaan ) the pleasures and honours of which were , on this intuition , despised by him , v. 25. Thus much hath been here added on this occasion , for the refuting the doctrine of those men , who can discern none , but temporal , carnal promises , under the Law , whom for farther satisfaction ( if it be yet needfull ) I referre to the judicious and perspicuous Treatise of P. Baro , De praestantia & dignitate divinae legis , ( dedicated to Archbishop Whitgift , but first read in his Lady Margarete Lectures at Cambridge ) Lib. 1. Another to be inserted on Luke 1. Note m. AFter the testimony of Theocritus , Adde , Thus Sibylla , l. 1. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I will prophesie all things that are past , present , as well as to come . Adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And first God commands me to say , professing to do it from God. Another to be inserted at the end of the last Additional Annotation on Act. 14. OF the acception of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a controversie there is between the two great Scholiasts on the Canons , Zonaras and Balsamon . Zonaras on the first Apostolical Canon , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Let a Bishop be ordained by two or three Bishops ] makes this Scholion ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Now adaies the office of praiers , and invocation of the holy spirit at the consecration of any is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Bishops stretching out his hand , and blessing the person ordained , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but anciently the election it self was so called , for when the multitudes of the cities had power to choose their Bishops , they assembled , and some chose one , some another , & that the greater part of suffrages might carry it , it is said that they that made the choice stretcht out their hands , and so the suffrages were numbred , and he that was chosen by most was advanced to the dignity , and thence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken . And accordingly , saith he , the Fathers of the Councils , are found to use the word , calling election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thus the Council of Laodicea , Can. 5. saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be in the presence of the Catechumeni , meaning elections by that word . How unfitly this Scholion is applied to the first Apostolical Canon , will be easily judged , when it is remembred , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in that Canon ( and sure that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antiently , and long enough before Zonaras's writing ) is certainly used for Ordination or Consecration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the initiation to the Episcopal office by imposition of hands , and not any popular or whatever kind of election . And therefore Balsamon coming to give account of this Canon , and seeing this Scholion of Zonaras before him , gives it ( without naming him ) the due refutation . Thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — This Apostolical Canon speakes of that Ordination which is done by the Bishops in the Church — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not of the election , as some said ( following some unwritten reports ) in respect of the stretching out the hands used in the elections of Bishops by the multitude of the cities , for though in the 10th ( it should be the 5th ) Canon of Laodicea , the Fathers command that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be in the presence of the Catechumeni , and from thence some supposed that this Canon speakes of election , yet I beleeve they say not well , because the ordination which is performed in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the praiers belonging to initiation , is done , though there be never so many there , ( which concludes that this Apostolike Canon belongs to consecration , though the Laodicean do not . ) And again the 4th Canon of the first Nicene Council resolving that the election of a Bishop shall be performed by all the Bishops of the Province , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at least by three , the rest signifying their consents by writing , I cannot think how some could understand this Canon of the election of a Bishop , which appoints that it shall be done by two or three ( and so possibly by two , not necessarily by three ) Bishops . By this it is evident , that Zonaras , if as his premises prepared for it , so he concluded according to them , that in the Apostolical Canon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be understood of election , and not of ordination , was foully mistaken ; But the truth is the conclusion of his Scholion seems to look another way , citing that Canon of Nice , which being of elections , appoints them to be by three at least , where as this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contents it self with two or three , and in his Scholion on that Nicene Canon 4. his conclusion is express , that the Apostolical Canon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , calls consecration and imposition of hands by that title , and so not election . ( So * Harmenopulus on his Epitome Can. The Apostolical Canon is of consecration and imposition of hands , the Nicene of election . ) And so all his premises of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election ] are utterly aliene from the Canon which he had before him ; And his observation as far from truth , that it was in latter times onely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came to signifie Ordination ; His own words conclude rather the direct contrary , that at the time of the writing the first Apostolical Canon , ( which by all is acknowledged genuine , and so written not long after the Apostles daies ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken in the sense of Ordination , and that long after that in the Council of Laodicea , 't was used for election . And it may be worth observing , that he that had taken such unseasonable paines , to prove it was taken for election , had no proof for it in all antiquity , but onely that one Canon of Laodicea , where indeed it is evidently used in that sense ; But whether of any other election , save by the Bishops ( to whom it evidently belongs in the 4th Nicene Canon ) in the presence of the people ( excluding the audientes ) from them to receive testimonie of the lives of those who were to be chosen , appears not by that Canon . In the Nicene Canon 4. the difference is clear between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituting by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election , in the beginning of the Canon , and then , ( after that regularly performed ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordination , in the end of it . And by that we may understand Theodorets meaning Eccl. Hist . l. 5. c. 23. when he saith the Canons forbid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that a Bishop have ordination without three Bishops , not that there must needs be three Bishops to impose hands , for that is contrary to the Apostolical Canon which is content with two ( and yet is by Zonaras himself reconciled with the Nicene that requires three at least ) but that there must be three at least , personally present at his election , ( and that * with the concurrence also of all the Province that are absent ) before he can be ordained lawfully , and when he is so elected , then he may be ordained by two . So when Synesius , Ep. 67. saith of Siderius Bishop of Palebisca , that he was ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irregularly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if he was not constituted at Alexandria , or not by three Bishops there ; meaning the whole affaire , as it was made up of election , and Ordination too , to the former of which the presence of three Bishops was necessary , ( though not to the latter . ) And so in Theodoret again , l. 5. c. 9. affirming from the Nicene Canon , that the custome was for the Bishops in every Province , and the neighbouring Bishops , if they pleased , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make the ordinations to the best advantage , he must be thus understood , not that all should joyne in the Ordination or imposition of hands , but ( all of the whole Province , either personally , or by their letters joyning in the election ) two or three should impose hands on him . But this ex abundanti , more than was necessary for the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when 't was used of the Apostles . Another to be inserted on 1 Cor. 7.17 . Vers . 17. [ dd But. ] dd . IN this place some antient copies give us another reading , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — What knowest thou , O man , whether thou shalt save thy wife , or no ? As God hath distributed to every man — This we learn from Theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some have read thus . And then this will take away all debate , what should be the proper notation of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the beginning of the verse , reading it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — For though , if it were certain that that were the true reading , some probable account might be given of it , as that [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] might signifie [ Onely ] or the like , yet when other copies have read it in a forme thus perspicuous , and free from all question ; it will be more reasonable to acquiesce , especially considering , that if it should be , as our copies have it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet joyning that to the end of v. 16. and not transferring it to the beginning of v. 17. ( as 't is certain the antient copies were not divided into verses , or so pointed as ours are ) then still there will be as little difficulty in it , for so the words will be very current , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; What knowest thou , O man , if thou shalt save thy wife , if not ? i. e. whether thou shalt , or whether thou shalt not . Another to be inserted on 1 Cor. 15. note b. after the Addition out of Scaliger concerning abbreviations . OF this interpretation of the place , See Chrysostome , Tom. 3. p. 514. Of whose understanding of it , because I see some possibility of doubting , I shall more largely consider the words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . After recitation of the sacramental and dreadful word , and the venerable rules of the doctrines brought from heaven , this at the end we adde , when we are about to baptize , we command him to say , I beleeve in the resurrection of bodies , and we are baptized in , or , on this faith . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For after professing this with the other articles , we are put into the fountain of those sacred waters . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; S. Paul therefore remembring them of this ( viz. this custome of professing before baptisme , with other articles , this of the resurrection of the dead ) said , Why also art thou baptized for the dead , that is , the dead bodies ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For on this thou art baptized , beleeving the resurrection of the dead body , that it abides no longer dead , and thou indeed by words beleevest the resurrection of the dead . Here 't is evident that the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being baptized for the dead , is otherwise express'd by him , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being baptized in , or , on this , and that farther express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — beleeving the resurrection of the dead body , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by words reciting the resurrection of the dead . Nothing then can be more manifest , than that this was his understanding of S. Pauls words , that being baptized for the dead , was being baptized in the faith and profession , as of other articles of the Creed , so of this particularly , and in the last place , of the Resurrection of the body . To this indeed he farther addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Then the Priest as in an image or representation demonstrates to thee , by what he doth , the things that thou hast beleeved , and profess'd by words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when thou beleevest without a signe , he allowes thee a signe — viz. in putting in , and taking out of the water , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the signe of descending into the state of the dead , and ascending from thence . Where though the action of the Priest putting in , and taking out of the water , be a significative proof of the same thing , that the baptized are baptized into the faith of the resurrection of the dead , yet was the interpretation of the Apostles words fully accomplished in that former , of being baptized into that article of the Resurrection , of which this action of the Priest was the lively sign . And accordingly Theophylact , who ordinarily copies out S. Chrysostomes interpretations , doth content himself with the first onely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They that are to be baptized do all profess the Symbol of the faith ( that S. Chrysostome had called the venerable rules of the doctrines that were brought from heaven ) in which after others this is set down , I beleeve in the resurrection of bodies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Apostle therefore saith , that they that beleeve there is a resurrection of dead bodies ( ther 's Chrysostomes explication of dead , by bodies ) and have been baptized in , or on these hopes ( ther 's his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this ) if they be deceived ( i. e. if there be no resurrection , what shall they do ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And indeed why are men at all baptized for the resurrection , ) that is , on the expectation of the resurrection ( still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , and on the expectation of the resurrection , are all one ) if the dead are not raised ? Zonaras also on Can. 18. of the Council of Carthage , though with Chrysostome he take in the action of the Priest , in putting in and taking out of the water , ( which is but the confirmation of this , and is not a new interpretation of S. Pauls words ) yet he first insisteth on this , that they that are baptized are instructed in the power of the Sacrament , and so taught to hope for ( that sure comprehends to beleeve ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among others ( the articles wherein the Catechumeni are instructed ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the resurrection also of the dead . And Balsamon on that Canon is just to the same purpose . To this there is but one thing to be added — &c. Another to be inserted on Galath . 2. Vers . 2. [ aa * Them which were of reputation . ] aa . FOr the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 6. It must be observed , that it signifies not the mens own opinion of themselves , or their assuming any great authority over others ( as of Simon Magus it is said , Act. 8.9 . that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say , or take upon him , that he was some great one ) but that they were so in the reputation and esteem of others , and that the great opinion , that at that time all Christians had of them , above the rest of the Apostles , was it that moved Paul to go up , and address himself particularly to them . This is fitly express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as from that verb , the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reputation or glory comes , those that are in esteem in an eminent manner , and more so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are esteemed to be something , i. e. something above other their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fellow-Apostles , not seemed , so as that is equivocal either to seeming falsely , bare seeming , or seeming in their own eyes , but seeming so in truth , and to the generality of the best , and wisest Christians . In proportion to this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it maketh no matter to me , v. 6. is far from any thing of scorne or despising in S. Paul , that speakes it : it is a solemne forme onely of insisting on his own commission from Christ , which could no way be prejudiced by the real excellency of their persons how great soever they were . God who accepts no persons , and attends not to personal excellencies , may give his Commission to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the meanest and unworthiest , as well as to those , which are really of the greatest eminence . All this passage therefore is rather an expression of great reverence to Peter , &c. than of scorne . Onely for his mission and revelations , he hath them from Christ , not from any man , c. 1.16 . and 2.6 . Another to be inserted in the Additions to the EPISTLE of JUDE . Jude 7. * GIving themselves over to fornication , and * going after strange flesh , are set forth * for an example , * suffering the vengeance bb of eternal fire . Having given themselves up to all unnatural lust , and accordingly were then most notoriously punished with utter destruction by fire and brimstone from heaven , and that but an essay of those eternal flames of hell , under which they now are involved , and so may well be a warning to all that fall into the same sins at this time . bb . The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all other places Mat. 18.8 . and 24.41 , 48. signifying the fire wherein the damned are tormented day and night for ever and ever , Rev. 20.10 it is yet thought probable , that in this place , being applied to these cities of Sodome , &c. It should be taken in another notion , for an utterly destroying by fire , such being the fire and brimstone that fell on those cities . But for this there appeareth no necessity , but on the other side there is a conjuncture of all circumstances of the context to perswade the understanding it here of the fire of hell , as in all the other places . For , 1. It is evident that Sodome and Gomorrah and the cities about them ] signifie in this place the inhabitants of those cities , for to those only and not to the walls and buildings of the cities , belongs the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having given themselves over to fornication ] And then sure those that suffer the vengeance of eternal hell ( and therein are set forth for an example , what we Christians , falling into the like courses , are to expect ) are not the walls but the inhabitants also . Now of these it is here affirmed in the present tense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they that thus formerly sinned , are set forth a pattern , or an example ( as men which are punished are ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suffering , or undergoing ( at the present , when Jude writes it ) the vengeance of eternal fire . Of the unbeleeving Israelites he had affirmed , v. 5. that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in the aorist ) destroyed them . Of the Angels , v. 6. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having not kept , but forsaken their principality , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the preter tense , he hath kept them under darkness in everlasting chains unto the judgement of the great day ; and so of these cities in the aorist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having given themselves over to fornication , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and having gone — But now in the latter part of the verse it is onely in the present tense , they are proposed or set forth a paterne , or an example , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the present undergoing , or suffering the vengeance of eternal fire , either not at all referring , by those words , to their long ago past destruction by fire and brimstone , which was notorious in sacred story , and so sufficiently intimated in the very mention precedent of Sodome and Gomorrah ; or if he did , yet withall considering it as a judgement still continued , then began as an essay significative of what followed , but still protracted without any release ; They still suffer , or undergoe that vengeance of fire , which fire is withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , never likely to have an end . And this is the exactest and properest notion of these words , which I therefore preferre before that other set down in the Annotations , on Luke 1. o. and 2 Thess . 1. b. which I therefore desire may be expunged . An INDEX of all the Greek words and Phrases , which are newly interpreted in these Additional Annotations . Α 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 301. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 98. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 110. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 81. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 215. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 76. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 61. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 219. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 76. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 271. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 223. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 93. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 86. Β 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40. Γ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 274. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 158. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 158. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 185. Δ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 111. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 299. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 300. Ε 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 174. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 186. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 295. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 148 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 168. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56. Η. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 109. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34. Θ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 244. Ι 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 186. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 198. Κ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 169. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 243. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 85. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 123. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 175. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 84. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 143. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 151. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139. Μ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 62. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 188. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 168. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80. Ν 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126. Ο 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 258. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 203. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 164. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 300. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 65. Π. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 118. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 237. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 240. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 173. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 173. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 184. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 233. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 253. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 156. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 165. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 224. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 220. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 220. Σ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 230. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 226. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. Τ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 240. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 115. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 144. Υ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 115. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87. Φ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 112. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 146. Χ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 164. Ω. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 224. An INDEX of all the Greek words and Phrases , which having been formerly handled in the Annotations on the New Testament , are here farther explicated . Α 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 284. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 201. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 213. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 247. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 261. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 284. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 69. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 248. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 261. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 284. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 197. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 124. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 208. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 158. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 267. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 254. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 260. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 208. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 236. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 145. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 218. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 257. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 274. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 147. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 69 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 154. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 115. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 160. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 192. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. Β 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 257.277 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 200. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 175. Γ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 246. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2●9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 224. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 106. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 223. Δ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 107. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 157. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 284. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 201. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 188. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 157. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 261. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. Ε. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 188. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 218. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 202. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 207. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 166. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2●6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 283. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 208. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 236. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 262. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 274. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 195. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 226. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 218. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 86. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 236. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 258. Η. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 200. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 271. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 229. Θ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 272. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 271. Ι . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 218. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 122. Κ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 172.200 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 223. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 249. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 155. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 224.230 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 197. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 280. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 256. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 183. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 177. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 177. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 200. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 252. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 203. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 213. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 275. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 122. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 283. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 188. Λ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 161. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 272. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Μ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 61. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 274. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 209. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 198. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121. Ν. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 165.296 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 155. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 106. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 217. Ο. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 223. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 207. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 273. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 209. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 171. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 125. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 259. Π 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15.26 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 225. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 125. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 159. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 282. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 246.283 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 203. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 118. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 138. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●4 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 183. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 269. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 253. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 248. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23.73 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 110. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 211. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 98. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 256. Ρ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22. Σ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 208. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 107. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 211. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 213. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 277. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 183. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 190. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 57. Τ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 61. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 270. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 212.250 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 229. Υ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 120. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 240. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 192. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 235. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 232. Φ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 106. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 262. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 193. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 251. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 117. Χ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 161. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 250. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 212. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 201. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88.290 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 281. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. Ψ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 268. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 207. Ω. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. An INDEX of all the English words and Phrases which are newly interpreted in these Additional Annotations . A. THan that of Abel 237. Added nothing to me 181. Affectionately desirous 203. in All 240. Allwaies lyers 222. Apollyon 271. graves that Appear not 18. Elias had Appeared 50. Areopagite 101. As 64. B. Blessed are the Barren 62. Before him 123. slow Bellyes 222. one Born out of due time 162. heavy Burthens 16. But 295. By the letter 121. C. Cast out their young children 77. I was Chargeable 175. fishers Coate 70. Confusion 99. but Contrarywise 181. Conversation 164. Corrupt the word 169. Counseller 40. Course of Abiah 42. D. that Day and hour 34. Deputy 81. ye Despisers 85. it is Done 274. E. the Eighth person 258. Esteemeth 143. Examined 110. F. by Faith Isaac blessed Jacob 233. Fruit of our lips 243. have Fulfilled them in condemning him 84. G. Gained 114. Gave witness 76. Good manners 164. Governor of Judaea 47. H. Harme 115. Harmeless 10. what I Hate that I do 131. I Have a Baptisme 56. in the Hebrew tongue 109. I. If they do these things on a green tree 63. Judge 151. L. how Large a letter 184 another Law in my members 126. not the Least 1. Letters 185. Like minded 198. Lie in waite to deceive 188. M. Make our selves of the number 174. we are made Manifest 173. Marriage is honourable 247. Mars hill 100. it maketh no Matter to me 300. a Memorial 80. not being Mixed 226. More than 118. N. Now to him that is able 144. O. Observed him 26. On the well 65. Oppositions of science 215. Overcharge you 168. beautiful Outward 18. his Own place 73. P. in Part 168. Peace with one another 31. that is Perfect shall be as his Master 49. wonder and Perish 86. we Perswade men 173. Pompe 112. golden Pot 230. Profitable to men 224. a Prophet 220. a Prophet of their own 220. R. Rain from heaven 87. them which were of Reputation 299. Reward 219. Rioting 139. at the Rising of the Sun 41. S. Sacrifice of praise 244. the Seasons 72. ye See 186. whited Sepulchres 17. Slow 223. nor the Sonne 34. Spearemen 111. my Spirit 253. Spiritual gifts 156. T. ye shall Take away the evil 148. Therefore 150. to Think 146. Three Tavernes 115. Thus 65. Tongues 158. kinds of Tongues 158. Turned the world upside down 98. Turning away 76. W. Weak 93. Where is thy sting 165. Wiles of the Devil 189. Withdrawn 61. What you Would 128. I have Written 186. Errata of the Annotations . PAg. 14. lin . 1. r. is obliged p. 15. l. antepen . r. Sardolibyes p. 17. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 18. l. 25. r. fuly it is said p. 21. l 22. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 23. l 29. r. to Hesychius p. 28. l. 2. r. product panem , p. 29. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 23. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 30. l. 5. r. read , It — p. 32. l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 33. l. penult : r. there . p. 40. l. 3. r. sentence , where p. 42. l. 9. r. it is p. 57. marg : l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 64 l. 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 96. l. 28. r. any art p. 109. l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 110. l. 22. r. explication p. 125. l. 9. r. promulgate Law p. 129. l. 29. r. of these , p. 140. l. 6. r. the fiddle , p. 147. marg : l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 150. l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 151. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 6. r. Note A p. 157. l. 9. r. forekn●w p. 161. l. 21. r. him , whom p. 165. l. 24. r. Marcionites p. 172. l. penult . r. in p. 181. l. 4. r. cc. l. 26. r. so far p. 185. l 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 221. l. 11. ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 223. l. 25. r. act o p. 226. l. 5. r. Note E. l. 21. de●e not l. 31. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 229. l. ●o r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In p. 232. l penult . r. and they p 243. l 26. r. Shekalim p. 249 l. 19. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 256. l. ●2 r. to be set l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 27. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 262. l. 29. r. h●s sonne Methuselah p. 270. l. 18 r. others , so p. 279 l 33. r. or Idolatry p. 285. l. 25. dele ; p 286 l. 21. dele part p 298 l. 7 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 27. dele ) Errata of the Sermons . Pag. 2. l. 31. r. intrusted p. 4. l. 13. r. first ; St l. 14. r. you , that l. 30. r. fight , as he p. 20. l. 11. r. acquisition , p. 21. l. 1. r. nor p. 24. l. 17. r. us , p. 26. l. 18. r. money , ● p. 39. l. 26. r. imploy p. 43. l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 45. l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 47. l 5. r. answer , To all p. 55. l. 16. r. labour ; Duty is p. 73. l. 16. r. shall p. 74. l. 20. r. husbanding . THE END . Notes, typically marginal, from the original text Notes for div A45411-e520 Pro. 11.18 . To. 7. p. 618 ▪ l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Geog l. 5. p. 162. a De Civic . Dei l 18. c. 33 a De praedict . par . 2. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lib. 1. a In Rom 6.14 . b Ibid. in 1 Cor. 9.21 . c Ibid in Gal , 5.13 . d In Gal. 5.23 . Rufus ex Epict . hist . amicit . ap Stob. Ser. 20. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b In Iliad β Easil . Ed●● . p. 128. l. 43. c Quaest . l. 4. c. 22. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil . Ed. p. 83. l. 36. e p. 128. l. 4. a horrid , ghastly . b cover their faces , or spoil their looks . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Stobae . p. 445. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Devit Contemp l. 2. c. 4. * Edit . Basi . p. 261. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Ap. Stobae . p. 528. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Ap. Stobae . p. 31. Char. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Tri●● 5. Eleg. 1. ‖ p. 177. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ a To 7. p. 107. l. 3. b Ib. p. 169. l. 16. * Ib p 554. ‖ ap Eus●b . ●4 . c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Milde , meek , wrathlesse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a In Iliad . C. p 476. l. 3. b Iliad● . p. 1353. l. ●5 . c Dial. IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 191. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ap Stobae . p. 4●● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * It is an interdict , or he is obliged . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 67. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To 5. p. 242. l 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * La●s . histor . p. 907. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c. 3. §. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * l. 3. p. 90. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * l. 7. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * l. 8. c. 2. * Store-houses , cellars , places of strength , fortifications , Magazins , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * In Luc. p. 836. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Tr. 7. in Ep. Iohan. ● . 9. col . 626. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In 2 Cor. 2.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A45411-e14230 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * keep him , or look to him . * had a care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Tr : Chagigah , c. 11. §. 5. * c. 6. §. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ● c. 6. §. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , * Not Miscell . c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , * Ep. 443. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * In Iliad . a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anno Ch● . 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * De Sect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 514. A. * Ann. 535. n. 71. Theod●sius Alexandrinus Episcopus Haereti● * n. 230. p. 882. * So Aquinas from Origen par . 1. qu. 10. art . 2. ad . 1. * p. 883. * Ibid. * Ep E● Reg. l. 8. Ep. 42. * Intelligi subtilius potest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Caesarius Dial. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And so Aquinas also part 3 qu. 10 art . 2 ●d . 1. * Res valde manif●sta est , quia quisquis Nestorianus non est , Agnoeta esse nulla tenus potest . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 531. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * p. 476 , 477 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 17. c. 9. * Laus . his● . c. 29. p. 947. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * i● 2. phil . 4.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 1. c. 19. * In voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A45411-e22850 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 763. ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ * To 3. p. 485. l. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * p. 772 C. * ap . Sto●ae . p. 433. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Hom. 8. in Matt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Con. Paul. Sam●sat 〈…〉 . * p. 778. E. * Procuratour . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Observ . l 9. c. 13. In Heb. 5.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * In Heb. 10.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ * Ap. Stobae . p. 523. * Shall be perfected as his Master . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 3. in Mat● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 4 p. 44● . l. 27. * li. 35. * Tom. 8. p. 560. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Titus Bostrensis p. 79● A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * In Tim. p. 251. * What you have or are able give almes or in almes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Or , no mans life if he have never so much abundance , depends on his possessions . * Feast . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * I am to be baptized with a baptisme . T● 6. p. 965. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * P. 806. E. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * p 923. D 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * To. 1. p 92. li. 29. † Ins●t . l. 4. c 12. Ib c. 30. * To. 2. p. 64. l. 4. * This , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Titus Bostrensis . p. 805. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ap Stob. p. 280. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . N●aple . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Titus Bostrensis , p. 818. C. * But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1075. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * l. 7. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A45411-e33420 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * By. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Descended in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * T●m . 5. p. 585.40 . * Marvel because of it , for Theophylact reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * C. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Upper garment or apron . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A45411-e37560 * Eating , or familiarly conversing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Moments . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * p. 4. l. 1. * On his face . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Or in every one of you turning from — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Rendred . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * To. p 731. l. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * In o● by casting 〈◊〉 , or exposing their children . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Hom. 42. in Matt. p. 278. l. 2. * Hom. 24. in Matt. p. 174. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Hellenists many Copyes printed and MSS. ●ead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * On I●de . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Dwelt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Not knowing him , condemned him and fulfilled the sayings of the prophets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Be confounded . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Hom. 46. * As they went out of the Synagogue of the Iewes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Hom 32. in Ma● . p. 218. * l. 1. c. 38. l 8. p. 175. * Disp . c●nt . Philos. p. 360. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * l. 3.119 . * l. 32. c. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Contr. Faust . l. 32. c. 13. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Can : 63. * Can. 66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Troubled the world . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * In Iliad . 1. p 60 l. 27. l. 29. * li. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 6. c. 7. * At●ic . p. 26. l. 44. and p. 19 l. 19. * De Civ . l. 18 c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 55. * l. 2. ep . 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 2. Ep. 18. l. 10. c. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Deipnos . l. 11. p. 500. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Antiq. Rom. l. 4. * l. 6. §. 14. * l. 1. de Natural . liberis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * An. C● . 57. ● . 180. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dial. 6. * How I have not drawn back or refused to declare unto you whatsoever was profitable , and to teach — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * To. 4. p. 731.12 . * Beaten or tormented . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Lived to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Two hundred watch men . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * By thy providence alwaies and in all places . 3. We accept it — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Was kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * A great train . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tom. 6. p. 466. * presently . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Beate . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Resist or hold up against the wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — * Escaped . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Burst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Tres Tabernae . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 1. Ep 337. So Z●simus l 2. Hist . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Auson . Lect. l. 1. c. 1. Ed. Causa● . p. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * l. 5. p. 67. lin . 13. Notes for div A45411-e61760 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Aristeas . hist . 70. interpret . p. 861. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * To 2. P. 24. l. 13. * In Nico●● . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * p. 1●0 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * In Phaedro . * Ap. Stobae . p. 443. * Ap. Stobae . p. 444. I●d p. 447. * Ap Stobae . p 291. S●r. 4● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * I● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Ap Stobae p. 228. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * In uncircumcision , see Note on ch . 2. h. * Answerable to him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * weak . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * li. 4 de dict & fact . Socr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Concupiscendo sed eidem concupiscen●ae non consentiend● . * Ap Epiphan . haer . 64. Basil . Ed. p. 252. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Ed. Sylb. p. 325. l. 18. * p. 197. l. 15. * p. 200. l. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * To. 6. p. 441 li 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 3. c. 1.15 . l. 3. c 15. p. 782. A. Ibid. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 2. * Ep adv . Paul Samos . p. 293. C. * Dial. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 195. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Cu●cul . Act. 1. Scen. 1 * Preferreth o●e day before another , another approveth every day . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tom. 4. p. 435. l. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . An. Ch. 51. n. 64. Notes for div A45411-e75660 * Not to opinionate . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * And ye shall put away the evil from among you ▪ ●or it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 antients read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 333. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Of the smallest judicatures . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * If therefore ye have secular judicatures , see Note A. * Those that are set at nought in the Church , set those in them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Or , Are ye bought . * Be not ye made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * In Ro. 5.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Bibl. Pat. Gr. to . ● . p. 1035. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Vsu veniebat oculisqu● videbatur interdiu fumare Aetnam , noctu flammigerare , A. Gell. Noct. At. l. 17. c. 10 * The spiritual . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 963. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * To. 7. p. 57. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * In Iliad . 1. * Strom. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Bib. Pat. Gr. to 1. p. 1133. C. * p. 1204. B. * l. 1. Ep. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * After what manner I preached unto you , if you keep in memory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Di●positions . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Elench . c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * On Rom. 16.15 . Notes for div A45411-e85820 * But in part , that I may not lay weight upon him , all you . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Deale as hucksters with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Or vessels of shell . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c. 1. * Tom. 6. p. 855. l. 10. * The things by the body , or the proper things of the body . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Your forwardness of mind , or encouragement , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Exalt , advance our selves . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * I asked . importuned no man. * Q● 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Did not importune you , see c. 11.9 . * Knitting together , see Note c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 250. Notes for div A45411-e91310 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Viros magn●s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inieutos emendatam verborum structuram saepe negligere . See Note in Gen. p. 5. & 27. where after mention of the many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he addes , nè quis speret haec omnia ad Grammaticae n●●inam dirigi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * What therefore is or was your happinesse ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * With what kind of letters . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A45411-e95120 * Which he hath made to abound , or abundantly powred out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * For the dispensation or administration . * Or I desire or pray not to be troubled , or that I be not troubled , so the Syriack that my spirit be not troubled . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * The managing of deceit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * T●m . 3. p. 879. l 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . T●m 4. p. 148. l. 12. p. 146. l. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * p. 331. lin . 634. Notes for div A45411-e97760 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Epist . 247. * Vid Anten . August . Itine●ar . p. 103. * Nat. Hist . l. 1. c. 13. * In Peripl . p. 26. * p. 74. * De situ Orb. l. 11 c. 2. * c. 11. * In L. in Lusitan . * Tom 4. p. 406. l. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * On ch . 2.25 . * Go home , or return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * In 2 Post● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Or shine ye , for so Theophylact interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Imperative . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * H●m 31. de natals Dom. * No perfect friend . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * My circumcision on — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In as much as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Having received of me spiritual things communicated their carnal things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A45411-e101950 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This●ip . 244. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A45411-e102670 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For a space for some time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * To. 5. p. 244. l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Bib. Pat. Graec. t. 1. p. 503. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 907. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Cent 2.27 . Notes for div A45411-e105130 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A45411-e105540 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Hist . 70. interpret , p 890 D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * l. 1 adv Jovin . c. 29. * Ep. 3 c. 6. * A●●● 2. p●st m●t . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Fed or nourished with . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Stobae . p. 448. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 93. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A45411-e109290 * Hath ministred at Ephesus , thou better knowest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * c. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Will or shall reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A45411-e111000 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A45411-e113830 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . T. 4. p. 422. li. 7. Notes for div A45411-e114040 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * In Epist . p. 879. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Or , who are not by faith united to them that have heard . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Sure they would have ceased , &c. Others read the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n●t but by way of interrogation , so Theophylact. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * l. 16. * De bell . ●ud . l. 2. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * p. 205. l. 9· 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * p. 412. * Ibid. * p. 414. * See Note on 1 Tim. 4. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Apol. 2. p. 97. * Deop . & ●icem . p. 180. Dominicum celebrare te ●redis , qui Corbonam non respicis ? * l. 4. c. 34. Notes for div A45411-e124680 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * To. 3. p. 266. li. 9. * l. 1. c. 20. l. 1. c. 2. * Wavering , or making a difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A45411-e126350 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * To. 4. p. 157. li. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * So Guil. Canterus rightly reads it , not . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * So again , Guil. Cant. not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * In Hierone . * Drinkings . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * St●bae . p. 486. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A45411-e131090 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * In Beller a phon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Lansiac . in bist . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Clim . 4. Par. 6. * l. 4. p. 135. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A45411-e132260 * Bib. Gr. pat●●to . 2. p. 347. A. * l. 4. c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * La●siac Histo● c. 3● . p. 949. D. * Hath not yet been made manifest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * In Sto●ae . p. 100. Notes for div A45411-e133090 * To these . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ●hil . 2. Cent. 8. Adag . 19. Notes for div A45411-e134630 * Ep. 100. 〈◊〉 . ● . * l. 3. c. 10. * Apol. c. 5. * l. 3. c. ●● . * Sed plane errore ●apsu●●●gnoscitur , dum vu●t eum quasi facti poenitentem exules revocasse . An. 93. n. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Tom. 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 481. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 487. * In Saturnino . * Levis , pen dula & ad omnia famae momen●● volitans . * Illi qui Serapim colunt Christiani sunt , & devoti sunt Serapi qui se Christi Ep●scopos dicunt . * Ipse ille ●atriarch● cum in Aegyptum venerit ab aliis serapidem adorare , ab aliis cogitur Christum * Vnus illis Deus est , banc Christiani , hunc Judaei , bunc omnes venerantur & Gentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Feed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * On Heb. 9.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 4. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Dimid . temp . c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Was or hath been . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Annot. in Festum . * Od. 10. l 11. * Demosib . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Id. Cont. L●pt●● . * Cont. Lepti● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * l. 7. c. 33. * l. 11. c. 10. * Hist . R●ven . l. 2 ▪ p. 64. * l. 7. c. 38. * l. 2. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Lausia● . Hist ch . 118. * Lausia● . Hist . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . li. 7. c. 30. * Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Polyhist . c. 70. * li. 6. c. 26. * li. 2. c. 6. Notes for div A45411-e143820 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A45411-e148380 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Jus. Grec . Rom. p. 1. * Placuit ad probandam ordina ionem ●uam , ut per omnes in ista Provincia positos lite●ae fierent . Cypr. l. 4. Ep. 8. Notes for div A45411-e150340 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A45411-e150870 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A45411-e151970 * The chief men . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A45411-e152820 * Having given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Having gone away after others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * A paterne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Undergoing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .