went and joyned himself to a Citizen of that Country who sent him into his fields to feed swine And Act. c. 6. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quos statuerunt in conspectu Apostolorum qui adhibitis precibus imposuerunt eis manus Whom they set before the Apostles who when they had prayed layd their hands on them In all which places Beza renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui bringing on this last place in his Annotations two examples of the same phrase the one out of Mark c. 1. v. 10. the other out of Plutarch For more abundant satisfaction see note on Matth. c. 27. v. 9 10. and Act. c. 7. v. 10. V. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without doubt in this place ought not to be taken for to keep or observe simply but rather to be understood in the worser sense and seems to be used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insidiosè observare that is to watch with intention to intrap as it is said Luk. 14.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they watched him Ut captarent quod in eo reprehenderent as Stephanus observes And 20.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And they watched him and sent forth spies that they might take hold of his words And that this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place the joyning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes very probable but the whole sense together beginning from the 18 verse doth evince it clearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If the World hate you ye know that it hated me before it hated you c. Remember the word that I said unto you 13.16 the servant is not greater then the Lord if they have persecuted me they will also persecute you if they have watched my sayings they will also watch yours But all these things will they do unto you for my Name sake Certainly all in the worser sense They will persecute you they will treacherously watch your words for my Names sake that they may catch somewhat out thereof whereof to accuse you as they have done to me for the Servant is not above the Lord. If they have called the Master of the house Beelzebub how much more shall they call them of his household so Matth. 10.25 Neither is the use of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to watch or to observe in the same sense insolent at all as you may see in Stephanus You shall find it bears much the like sense Ecclesiast 11.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that observes the wind shall not sow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which sense you have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often in the Old Testament and somewhat more to our purpose As Psal 56.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall watch or observe my steps Calcaneum meum observabunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A word Synonymous to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 71.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et observationes animae meae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they that lay wait for my soul consult together In both which places it might have been lawfully Translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C. 16. v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that day ye shall ask in my Name and not I say unto you because I will pray the Father for you for the Father himself loveth you c. I say unto you intervenes by way of Parenthesis and answers in effect to both members of the speech As if he should have said I say unto you in that day ye shall ask the Father in my name and he shall hear you not because I will pray him for you but because he himself loved you for that ye have loved me and have believed that I came from God V. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now are we sure that thou knowest all things and needest not that any man should ask thee by this we believe that thou camest forth from God If any man ask What means And needest not that any man should ask thee Let him but look back to the 19 verse where t is said that Jesus knew his disciples were desirous to ask him although they inquired only among themselves what it meant that he said unto them Yet a little while and ye shall see me c. For this therefore do they now say that they did believe that he came forth from God because he knew what they intended in their thoughts and therefore needed not that they should ask him any question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it is God alone that knoweth the secrets of the heart C. 18. v. 17 and 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nonne tu ex discipulis es hominis istius Art not thou also one of this mans disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nonne C. 20. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus said unto Mary Touch me not What can be the meaning of that Matth. c. 28. v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They held his feet After the Resurrection They must needs therefore touch him which Thomas also might have done v. 27. The Old Latin therefore not willing an argument should be drawn from the words next following that he would not be touch't doth prudently and very rightly include them in a Parenthesis and so Connects noli me tangere with vade autem ad fratres meos c. Meddle not as may be more significantly rendred with me for I am not yet ascended to my Father But go unto my Brethren and say unto them I ascend unto my Father and your Father c. As if he should say he would not have her stay any longer in embracing of him or medling with him but that she should forthwith go unto the Disciples and comfort them who no doubt were dismaied by telling them that he was not yet ascended but that he would shortly ascend to their Father and his and to their God and his Then which there never was a more comfortable Message all circumstances considered C. 21. v. 22. If I will that he tarry till I come what is that to thee And by this speech he did plainly intimate that John should remain alive till in truth he should come as in very deed he did to wit to the destruction of Jerusalem and Thirty years after if we may believe Historians and Chronologers in which number also they are to be reckoned Matth. c. 16. v. 28. who Jesus saith should not tast of death though then standing by till they saw the Son of man coming in his Kingdom The Destruction of Jerusalem being frequently understood by the coming of Christ Which notwithstanding was not at that time known For there went out a saying among the Brethren that this Disciple should not die And so Tertullian misled with this errour affirmed That they were
Paul himself 2 Cor. c. 8. v. 19. Where the brother whose praise is in the Gospel and that was questionless St Luke is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed by the Churches a companion to travel with St Paul And I cannot think that any man will soberly and seriously affirm that he was ordained by the Churches in the sense of Ordination as it is now understood by Invocation Imposition of hands and Consecration And from him let us descend to the next Writers who are universally counted genuine In which rank in the first place is Ignatius in his Epistle to the Philadelphians where you have these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye ought as a Church of God to choose or appoint a Bishop to wit for or to the Church of Antioch in Syria Where I suppose likewise no body can soberly say that the Bishops are there understood as if he had written to the Church Representative when he writes indefinitely to all the Philadelphians whom he calls collectively the Church and to whom he gives particular instructions not proper to the Bishops if alone And from him let us come to the Ecclesiastical Historians Among whom for the most part if not altogether the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signifie or import election or constitution to choose or to appoint Nay in some places it must be necessarily Translated and I believe it may be lawfully so in all So we read Euseb Hist Eccles lib 6. c. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the brethren being gathered togetber in the Church for the election of a Bishop So Socrat. lib. 2. c. 6. Alexander the Bishop of Constantinople is said to have died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not having appointed any body in his place And c. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There was a great contention about the election of a Bishop some desiring one and some another So Theodoret. lib. 4. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I gave a voice with others to thy election There are many more examples in the same Authors to the same purpose as in Zozomen also lib. 3. c. 7. and elsewhere and in Evagr. lib. 3. c. 13. Pergamius is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appointed President of Aegypt And so we have in Philo. in leg ad Caium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To those who were appointed Governours of Provinces Not to speak of Prophane Authors among whom Maximus Tyrius hath a notable example of Darius his wanton Horse who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chose his Master to be King So that as far as I can collect from the Testimonies of the Antient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them did signifie to elect or to appoint T is true we find the word in the other sense of Ordination in several Books which pretend to great Antiquity as in the Canons of the Apostles the Constitutions of Clemens and Respons ad Orthodoxos which passeth under the name of Justin Martyr but there being just cause of suspicion among the Learned of the Authors and Antiquities of every one of them it is not reasonable that their suspected Authority should impose a law for the use of a word on the Testimony of others whose truth or credit was never yet call'd in question I shall only add an argument or two It is not likely that Luke whom all acknowledge skilful in the language of the Greeks would use a word in a sense not known unto them nor possible to be known Neither is it probable that none of the Ancient Lexicographers should make any mention at all of any such sense as is that of Zonaras his Ordination with Invocation of the spirit and Imposition of hands who generally say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being therefore convinced with these Testimonies and arguments I cannot but believe that in Antient times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signifie no more then to elect or appoint and consequently that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place denotes no more then the bare appointing of Elders by Paul and Barnabas and not Imposition of hands or Consecration or which we call now a days Ordination The first notion of that sense in express words in an approved Author is in Hierome upon Isaiah c. 58. where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse ordinationem clericorum quae non solum ad imprecationem vocis sed ad impositionem impletur manus That Cheirotonia was the Ordination of Clerks which is accomplish't not only by the prayer of the voice but also by the Imposition of hands Which acception of the word in that sense seems first about those times to have been taken notice of about those days when sundry tumults happening between the people themselves and the people and the Clergy about the choice of Bishops the people by the decree of the Bishops were prudently excluded from having or giving any voice any more in election of their Bishop But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remained still being by them assumed and in tract of time substituted and accomodated to their use in the sense of Consecration or as we now call it Ordination In summ least any should wrest my meaning I have only to do with those who would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this individual place properly and by it self to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is solemn Ordination by prayer fasting and Imposition of hands This only I deny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie in this place That these Elders whom the Apostles had chosen or appointed in several distant places were all consecrated with prayer and fasting in the several places where they were chosen I do not deny but verily believe Though these words in this place do not evince so much as some have thought who by 〈…〉 of blessed St Chrysostom do not imprudently or incogitantly refer the prayers and fasting to the valediction of Paul and Barnabas and not to the constitution or appointing of Elders as if that were only mentioned by the by and that the sense should be according to the right construction Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et cum constituissent illis per singulas ecclesias presbyteros precati cum jejunio commendarunt eos domino And when they had appointed them Elders in every Church having prayed with fasting they commended them to the Lord on whom they believed As if the prayers and fasting belonged to the farewel of the Apostles Neither was such a farewel at all incongruous or unusual Act. c. 20. v. 36. Paul being to take leave of the Ephesians prayed with them all and c. 21. v. 5. taking leave of the disciples in Tyre he prayed with them kneeling on the shore If they did also sometime at parting fast it is a thing probable enough in a business which always was so solemn Neither could the Ordination of Elders with prayers and fasting in every Church at Derbe Lystra Antioch and Iconium possibly be
Christ being a servant to an unbeliever Care not for it it is no matter continue thou still so and be content That the name of God and his doctrine be not blasphemed 1 Tim. c. 6. v. 1. Nevertheless if thou canst be made free and redeemed with a summ of mony choose that rather and become no more again a servant to any man that is an unbeliever He doth not advise him for ever to decline all manner of service from being a servant to all manner of persons But in case he may have a believer to his Master surely it was not the Apostles meaning to forbid such service Who in the place aforementioned of Timothy adviseth that the servants who had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing Masters should by no means despise them because they were brethren but to serve them so much the rather because they were believers For service surely is not only necessary but in some cases commendable V. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words some would have to refer to the Desolation spoken of by Luke 21.23 But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great distress whereof our Saviour did there foretel was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this land and in this people that is in the land of Judea and among the people of the Jews where then our Saviour spake So that it is not probable that Paul should write to the Corinthians to abstain from Marriage for that distress or tribulation which was so far distant from their borders neither did personally concern them Others I confess with more reason understand it of the Persecutions which were then at hand But if you compare the context there seems more reason to say it was for the imminent pressure of the incommodities which for the most part accompany Wedlock and are after mentioned by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the difficulties and troubles of Marriage Theophylact V. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I say this because that which is remaining is but a short time that both they that have wives be as though they had none and they that weep as those that do not weep and they that rejoyce as those that rejoyce not c. For the form of this world passeth away After 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is probably to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remainder of their lives As if he should have said Because the time of life is so short upon earth and the world passeth so suddenly away neither have we here an abiding City Heb. 13.14 I tell you this that ye be not too sollicitous as he forthwith admonisheth them not to be either for the miseries or pleasures of the world as in some mens sense virginity and marriage joy and weeping are accounted but to be of an even temper in both estates V. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc vero dico ad utilitatem vestram non ut vinculum vobis imponam sed ad id quod honestum est decorum domino sine violentâ abstractione But this I say for your own profit not that I should put an obligation or bond upon you but for that which is comely and well befitting the Lord without any forcible withdrawing or wresting of you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Suidas is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vi aliquid abripere To wrest a thing away by force So as the sense is this I tell you this for your own good for that which is becoming you and well befitting the Lord not that I go about under the pretence of my Authority to impose a bond of necessity upon you to do the thing I commend unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not that I should compel you to continue in virginity whether ye will or no. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he calls necessity a bond as the Greek Scholiast hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But without any compulsion or forcible wresting of you to my opinion For for what I now say I have no commandment from the Lord c. v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the French tongue is bienseant well befitting quod bene assidet word for word How the common Translations either that of the vulgar Latin Sed ad id quod honestum est quod facultatem praebeat sine impedimento dominum obsecrandi or that of Beza Sed ut decenter aptè adhaerescatis domino absque ullâ distractione or that of the Interlineary Sed ad decens bene adhaerens domino indistracte or that of our English But for that which is comely and that you may attend upon the Lord without distraction may or possibly can be reconciled in any lawfull construction to any of the senses imposed by them I do by no means perceive or understand C. 11. v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the woman is the glory of her husband The meaning whereof is certainly extreamly difficult Why not rather the Image of her husband A man indeed ought not to cover his head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quoniam sit figura Imago Dei Because he is the figure and Image of God but the woman is the Image of man She is properly termed the Image of man because she was taken out of him as properly as Seth may be termed the Image of Adam who begot him in his likeness Gen. c. 5. v. 3. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with the Hebrew signifies the Image Figure or Similitude which is drawn from another thing the LXX Translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb c. 12. v. 8. and Psal 17. v. 15. and so Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effigies Imago V. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was never yet satisfied with any Interpretation or Exposition upon this place and therefore must crave leave to venture on a new one resolving not to swerve from rules of Grammar the use of words or the scope of the place Thus Propter hoc debet mulier potestatem habere in capite per Angelos For this cause ought the woman to account the power to be in her head by the Angels So doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifie with the Greeks and habere with the Latins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in capite in her head is in viro in her husband as he is called v. 3. And Ephes c. 5. v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly enough Translated per by as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per Deos servatus sum five à Diis I was saved by the Gods Demost Or be it Translated propter Angelos because of the Angels the sense will be the same For the confirmation of this sense and Interpretation I shall borrow two arguments the one from the words immediately preceding the other from those which immediately follow The force of the argument from the words preceding is this For the man is not of the woman but the woman of the man
themselves negative Atticks add a negation as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quis est mendax nisi qui negat Jesum esse Christum Who is a liar but he that denieth that Jesus is the Christ 1 Joh. c. 2. v. 12. Whereas the literal interpretation is Who is a liar but he who denieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Jesus is not the Christ So that we may with modesty say that though the word commanding as it is supplied doth express the meaning of the place sufficiently yet is it not according to rules of Grammar C. 5. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if any widow hath children or nephews let them first learn to be pious to their own house and to requite their parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with parentes revereri to reverence their parents for as Stephanus tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometime signifie pietatis officio fungi erga parentes to perform the duties of piety to ones parents For there is a piety towards parents as well as toward God And in that sense t is said in Virgil Sum pius Aeneas he was called pious Aeneas for his piety to his Father Anchises in that he carried him away being aged on his back at the firing and destruction of Troy And so you have in Cicero 3. Offic. Ipsi patriae conducit pios habere cives in parentes It is behoveful for the common wealth to have citizens pious to their parents And in Quintil. Praestanda pietas parentibus Piety is to be perform'd to parents V. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Old Latin Traslates it right Simul autem otiosae discunt circumire domos And withall being idle they learn to wander about from house to house Though Beza is pleased to blame this version saying it was an harsh Enallage forgetting himself I suppose that with the Greeks the participle is frequently put for the Infinitive with words that signifie any affection of the mind as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Memini vidisse I remember that I saw it And I hope it cannot be denied but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to learn doth signifie an affection of the mind as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remember V. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Drink no longer water c. This verse seems to have crept into this place besides the meaning of the Apostle by some accident Perhaps it was added in the margent and by the inadvertency of the Transcriber inserted in its wrong place For the 22 and 24 v. cohere punctually together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Lay hands suddenly on no man neither be partaker of other mens sin keep thy self clear that is be not guilty of their sin for some mens sins are manifest before hand preceding to Judgment that is which go before the laying on of hands of which he may possibly judge who layeth on his hands wherefore he cannot be excused from the guilt of those sins if he layeth on his hands and some they follow after that is their sins are not manifest till after Judgment or laying on of hands and of these there can be no certain Judgment and therefore he shall not be guilty or partaker of them who layeth on his hands and this is the sense of Chrysostom So as the 23. v. seems to have been inserted by some mistake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavor Purus inscius Pure or ignorant of C. 6. v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who are to partake of their well doing or honest labour The sense running thus They that have believing Masters let them not despise them because they are brethren but let them rather serve them because they who are to partake or have the benefit of their work are believers and beloved Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken in the common acception of the word that is beneficii who are to partake of the benefit to wit of their service V. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Existimantium pietatem esse quaestum or mercaturam as the Arabick Translater renders it Supposing that Godliness is a trade to get by or a way or means to get a living He speaks of those that profess Religion that they may thereby grow rich or get a living Yet Godliness with contentment is mercatura magna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great or sure way to get by Whereas they who make hast to be rich by the pretence of Religion fall into temptations and a snare for the love of mony is the root of all evils v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsa actio comparandi acquirendi Modus victus quaerendi seu quaestus faciendi Steph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicunt enim duobus tantum uti modis faciendi quaestum agriculturâ parsimoniâ Plut. They used but two ways of getting tillage and patrimony or thrift So quaestus is a craft or trade to get by Vall. Cicer. Plaut c. ANNOTATIONS On the II. Ep. To Timothy Ch. 2. v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cum modestia eos corripientem qui resistunt forte dabit eis paenitentiam In meekness instructing or rebuking those who oppose themselves perhaps God may give them repentance So Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fortasse inquit erit aliqua emendatio Perhaps he saith there may be some amendment fortasse dederit Dominus paenitentiam perhaps the Lord may give them repentance So the Greek Interpreters Translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Chaldee Samaritan and English render forte perhaps Gen. c. 24. v. 5. and 29. c. 43. v. 12. c. 50. v. 15. And Gen. c. 32. v. 20. They Translate the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which elsewhere they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C. 3. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui sese immergunt in familias Emphatically with us Who dive into Families more properly than Who creep into Families ANNOTATIONS On the Ep. To Titus Ch. 1. v. 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hope of eternal life which God who cannot lie promised before the world began but hath made manifest in due time by or according to his word in or by preaching wherewith I have been instructed c. Before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in Aristophanes you have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acording to my meaning Whereof there are numerous examples in the New Testament See likewise 2 Tim. c. 1. v. 9 10 11. where is the same sense and expression in effect Only instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANNOTATIONS On the Ep. To The Hebrews Ch. 1. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is somewhat more then single 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is commonly Translated Splendor ejus gloriae The brightness of his glory For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as it were 〈◊〉