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
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 St. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would not have wearied you with so long a voyage So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Eustathius comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consequently saith he it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simple and mildly disposed and not butting or using of horns against any body So 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 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.
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. Î¥. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. foreknâ—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. deâ—e not l. 31. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 229. l. â—o r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In p. 232. l penult r. and they p 243. l 26. r. Shekalim p. 249 l. 19. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 256. l. â—2 r. to be set l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 27. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 262. l. 29. r. hâ—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 â— 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.