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 sâ—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 nâ— 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 veliâ—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
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
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 confâ—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
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 AttollÃtque 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 â—â—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
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
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
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
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