quantity or of time Psal 8. 5. whence this verse is taken as the comparison is set betwixt Enosch or Ben Adam the lowest man on earth and the heaven and Angels so the words will bear the first sense that man is little lower then the Angels but as those words were a prophecy and the application of them here an enunciation concerning Christ so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Adverb of time and signifies a little while V. Destroy That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to frustrate evacuate invalidate take away all force or power from any hath been formerly said Rom. 7. Note a. And so it must be taken here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be to evacuate or frustrate the devils design and cancell that deed by which upon sins coming into the world men were bound over to death For by Christ though death temporal be not quite taken away yet it is rob'd of the sting and victory or reigning power over man who by Christ is rescued from death that is from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or power of it here as of Christ it is said Act. 2. 24. that it was not possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him to be held under death and raised to eternal life and mean while while the body lies in the grave 't is but as in a still quiet sleep a freedome from the pressures of this life and so hath nothing of evil or formidable in it This notion of the phrase doth fitly belong to it here where it is laid as the foundation of comfort to them that dread persecutions because they fear death v. 15. by assuring them that Christ hath taken away the sting of death and that consequently if they that are now under pressures for Christ doe not outlive them or enjoy the promised deliverance here yet death shall be no losse or diminution to them they shall rise to eternal life V. 16. Took not â—n him The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best express'd by Chrysostome in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when mankind fled fled far from him Christ pursued and caught hold of it The word is interpreted by Cicero cont Pison by retinere ad salutem i. e. mann aut laciniâ prehendere ac retinere eum qui se it perditum to hold one back by that means to save him to catch by the hand or garment and hold him that is about to destroy himself And this Christ did by fastning on our nature in his Incarnation wherein the Angels were not concerned for he did not so to them but only to us according to that of the Antients that that which was not assumed was not ransomed by him that the nature of man being only assumed by Christ and not the nature of Angels man only had the benefit of it all his coming and preaching designed to bring sinfull man to repentance but not to recall or recover the laps'd Angels CHAP. III. 1. WHerefore holy brethren partakers of the heavenly calling consider the Apostle and high priest of our profession Christ Jesus Paraphrase 1. Upon these grounds may most reasonably exhort you my Christian brethren who are called and admitted to the same common faith disciples of this crucified Saviour to consider and imitate Jesus Christ who was sent with commission by his Father to preach that Gospel to us which we professe and to ratifie it with his own blood the effusion of which denominates him our high priest who sacrificed himself for us 2. Who was faithfull to him that appointed him as also Moses was faithfull in all his house Paraphrase 2. And hath with all fidelity discharged his office to which he was designed by God in every particular in like manner as is affirmed of the fidelity of Moses who governed and administred not any one part but all the house of Israel 3. For this man was counted worthy of more glory then Moses in as much as he who hath note a builded the house hath more honour then the house Paraphrase 3. Nay Christ's condition is much more honourable then that of Moses as farre as that of the master of the family above any the most eminent servant in the house 4. For every house is builded by some man but he that built all things is God Paraphrase 4. For every family or kingdome hath some original or founder but God is the founder of all both of the Church of the Jewes and now of the Christians and such is our Christ of whom now we speak 5. And Moses verily was faithfull in all his house as a servant for a testimony of those things which were to be after Paraphrase 5. And indeed Moses's fidelity was only as that of a servant or officer in giving or promulgating those commands which God commanded him to promulgate 6. But Christ as a son over his own house whose house are we if we hold fast the confidence and the note b rejoycing of the hope firm unto the end Paraphrase 6. But Christ was as the eldest son who is the master and ruler of the family and that family of his are we if we continue our Christian profession courageously in despight of all fear see note on John 7. a. and our cheerfulnesse in all that befals us here be founded on our hope of deliverance and relief from Christ on those termes on which he hath promised it 7. Wherefore as the Holy Ghost saith To day if ye will hear his voice 8. Harden not your hearts as in the provocation in the day of temptation in the wildernesse Paraphrase 7 8. Which is an obligation to us to adhere to Christ and persevere whatsoever difficulties we meet with and not to apostatize or fall off from him as the Israelites did when the Scripture saith of and to them Psal 95. 8. To day if ye c. that is Take heed that ye bring not destruction on your selves by revolting from and rebelling against God as your forefathers did ten times after their coming from Aegypt Num. 14. 22. 9. When your fathers tempted me proved me and saw my workes forty yeares Paraphrase 9. While they tempted and provoked God and would not believe his power though they had testimonies enough of it by the miracles which they saw done for the space of so many yeares together 10. Wherefore I was grieved with that generation and said They do alway erre in their heart and they have not known my wayes Paraphrase 10. Which was a grieving and wearying of my patience they never doing what they ought to doe but alwayes the contrary to that 11. So I sware in my wrath they shall not enter into note c my rest Paraphrase 11. Upon which my irreversible oath went out against them Num. 14. 23. and 28 29 30. that they should never come into Canaan but leave every one of them but Caleb and Joshua their carcasses in the wildernesse 12. Take heed
performed as free-will offerings and so divided themselves from the rest of the profane world which did not as they did nay from the Haesidoei themselves who performed as much as they but did not think themselves or others obliged by law to doe so and therefore were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate or divided from other men and by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sect that required the most exact performances of any By this it appears that these were not any order or sort of men setled by law which had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rulers over them but only a sect of which some of all orders of men were and indeed a prevailing sect taken up by most of the chief men of the nation the Elders in the great councel or Sanhedrim in Jerusalem and the Rulers in the Consistories in other cities which therefore are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers and those rulers Pharisees one of whom is here spoken of and styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the rulers that were Pharisees V. 18. With one consent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with the Syriack adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of the feminine numeral which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one And there is little question but S. Luke so rendred that Syriack word Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presently and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one literally with this phrase and consequently 't is best rendred presently See our learned Mr. Fuller in his Miscellanies V. 35. Land The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will be guess'd first by that saying of Mat. 5. 13. You are the Salt of the earth that is the persons by whom the whole world of men must be seasoneâ— and 2 ly by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth or 〈◊〉 and ordinarily for the men the inhabitants of the earth as 1 Sam. 27. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smiting the earth and the like very often From whence 't is easie to conclude that for the salt to be usefull or fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the earth is to be proper for the use of men and if by its illnesse it cease to be so 't is of all other things the most unprofitable for whereas other things being not fit for men may yet be fit for the dunghill salt by its naturall impropriety is debarr'd even from that most inferior degree of profitablenesse But perhaps and indeed mâ—st probably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may in the husbandmans notion signify land whether pasture meadow or tillage all which are improved by manure So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Heb. 6. 7. Now two sorts of manure there are Some things have a peculiar propriety to the enriching of ground and are used alone without mixture of any thing else with them as to some ground marle lime c. Some things having not this propriety in any speciall manner yet being in mixture with those that have are fit for this turne and of such generally our mixum's or composts are made wherein all kind of dung being one speciall ingredient that mixum may well be the thing that is here express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dunghill whither as is here intimated many other things are cast as well as dung Now salt which is very good for domestick uses when that loses its virtue when 't is corrupted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so is no longer good for those uses 't is likewise good for nothing else Other things when they are corrupted do but change their use dung it self in the utmost degree of putrefaction is good for enriching of land but salt corrupted quite unlike other putrid things is not good singly by it self to be laid on any sort of land no nor in mixture or compost with any thing else no not with dung which is most usefull And this is the state of a putrid disciple a corrupt Christian he doth hurt wheresoever he is but no kind of good and therefore as a wicked and not onely unprofitable servant or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unprofitable is the worst character that can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 is cast out as here the unsavory salt as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—jectaneous or reprobate whereas the good Christian is elect precious a good and faithfull servant very profitable to his Masters use and honour and the advantage of other men In this expression of our Saviours of salts loosing its savour one thing farther may deserve to be added from the Chymists doctrine of salt For it is certain that salt if we speake strictly is not capable of being made insipid nothing in nature being able so to worke upon that fix'd incorruptible principle It is therefore necessary that in this place by salâ— loosing its savour we understand a mix'd body wherein salt abounds so in our vulgar dialects especially in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the common name of salt and salt-bodyes and is indifferently rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then t is most true that salt may loose its savour that is that in such a body the salt may be either removed and drain'd forth and then the body will be really insipid or buryed in a mass of other prevailing elements and then to us it will appeare insipid and be justly said to have lost its savour And on these terms our Saviours parable exactly corresponds with the process of nature in all mix'd bodyes For when in their dissolution their spirit Phlegme and Sulphur are called forth the remainder yet is in several cases â—educible into the ancient forme and when it is not yet it is usefull to many and those noble purposes at least it is helpfull to the ground to make it fertile Thus corrupted fruits and plants the excrements and carcasses of living creatures thus lime and ashes and burnt land are profitably used in tillage some immediately applyed others after digestion and being putrifyed But if at last the salt be draind out of these or any other bodyes what is left is an useless elemental earth in the Chymists language a Caput mortuum or terra damnata and is not fit for the land to be immediately laid upon it nor yet for the dunghill or mixum there to be rotted a while and then made use of but possibly good for walkes or allies where we would have nothing grow there to be trodden under foot of men as it followes in the text Accordingly in the Primitive discipline the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did cast themselves at the feet of the pious Christians as meriting to be trampled on by them and calling to all that enter the Church to tread on them as
as no body can resist be he never so great and mighty to the advantage of all his faithfull servants 16. Who only hath immortality dwelling in the light which no man can approach unto whom no man hath seen nor can see to whom be honour and power everlasting Amen Paraphrase 16. Even that God who only is immortal in himself and all immortality of others is derived from him and therefore may safely be trusted with our safety and who alone reigneth in heaven and receiveth thither only whom he pleaseth the great unapproachable invisible God who is by all men to be acknowledged and praised for ever Amen 17. Charge them that are rich in this world that they be not high-minded nor trust in uncertain riches but in the living God who giveth us richly all things note g to enjoy Paraphrase 17. And as at all times so especially in such a season as this when persecutions reign already and vengeances are approaching from God upon those that take most care to secure themselves it will be a seasonable admonition from thee to all rich men not to bear it high to be proud or insolent upon that score nor to depend or relie on their wealth which they have upon such uncertainties but to keep close and depend on God who alone is able to preserve them and will if adhered to make a cheerfull plentifull provision for them 18. That they doe good that they be rich in good works ready to distribute willing to communicate Paraphrase 18. And to that end to be bountiful to proportion their acts of charity to their wealth to abound not in possessions but in good deeds to be alwaies a dispensing their wealth liberal to all that want see note on Act. 2. e. 19. Laying up in store for themselves a good note h foundation against the time to come that they may lay hold on eternal life Paraphrase 19. Thereby making an advantageous provision for themselves against another world and by their acts of charity gaining security that they shall through God's promise receive the reward of eternal life 20. O Timothy keep that which is committed to thy trust avoiding profane and vain bablings and note i oppositions of science falsly so called 21. Which some professing have erred concerning the faith Grace be with thee Amen Paraphrase 20 21. My dear son Timothy be sure to hold fast that form of sound doctrine which is delivered to Christians from hand to hand and give no entertainment to those heathenish empty discourses of Theology brought in by the hereticks and the discourses of them that falsly call themselves Gnosticks or knowing men v. 3 4. see note on 2 Pet. 1. c. who pretending to more knowledg then ordinary have quite forsaken the faith of Christ and disseminated discourses by way of opposition and contradiction to the Christian doctrine I heartily wish all happinesse to thee The first to Timothy was written from Laodicea which is the chiefest city of Phrygia Pacatiana Annotations on Chap. VI. V. 2. Let them not despise them It is here somewhat uncertain to whom these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are brethren and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. do belong whether to the servants that pretended themselves at liberty because they were Christians or to the Masters whom the servants would not obey but despise because those Masters were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brethren and so but equals no better men then they That the latter is it is made probable by this that in the beginning of the verse we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing Masters where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithfull or believing is directly applied to the Masters But there is more reason to adhere to the former 1. Because the probability for the latter is of no force concluding only that the Masters here spoken of are Christians which is granted also in the former interpretation and not that the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. is not appliable to the servants for it is certain that the servants here spoken of are supposed to be Christians also for otherwise the Apostles exhortation could not here be given to them or to Timothy concerning them neither Paul nor Timothy having jurisdiction over those that were not Christians 2 ly because the Libertine Christians plea against subjection to their Masters cannot be supposed to have been taken from the Christianity of their Masters for 't is evident by the first verse that they excepted against subjection and pleaded exemption from obedience to Masters that were not Christians viz. those which kept them under yoke as Christians were not allow'd to doe to Christians that is heathen Masters but their plea against all subjection both to heathens v. 1. and to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing Masters v. 2. was the same only this that they were Christians and therefore too good to serve Heathens and again Christians whose title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brethren was a style of equality and so an argument that they were free from serving their fellow-Christians 3 dly because the direct rendring of the word being that which we have given in the margent the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before it being in all reason the Subject and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithfull and beloved the Praedicate in the Proposition the sense will be obvious by applying it to the servants but not so by applying it to the Masters thus Let not the Christian servants despise their Christian Masters upon this score that the servant by Christianity is made a brother and equal to his Master but the rather serve them upon this very score of being Christians because they that help and assist in doing good as Christian servants of Christian Masters do assist their Masters in doing good whereas it cannot fitly be said of the Masters though Christians that they thus help or aid their servants are faithfull and beloved that is such as Christians ought to be exercising fidelity and love to God and to their Masters for Gods sake who hath commanded obedience to them And for these reasons this notion seems the most probable by applying all these to the servants in the latter part of the verse but to those as servants of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christian Masters in the former part of it And if we consider the words in several and then all of them together this will be 〈◊〉 more evident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the ordinary titles of Christians proportionable to the two prime graces of a Christian Faith and Love and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brethren is a title also signifying the same thing but withall noting an equality such as is among brethren The Gnosticks upon this ground taught liberty and manumission of servants from their Masters by their being Christians and so fellow-brethren not servants of their
Jewes are here called the synagogue of Satan is clear viz. because their heresie was made up of all filthinesse and abominable carnality which is intimated in many places of the Scripture by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. all words to denote these defiled practices of theirs and set down distinctly by Epiphanius and others but are too unsavory to be here described How commodiously these are by M. Brightman affirmed to be the Arians pretending to be the purest Christians when they are not representing the purest Christians by the Jewes which were their greatest enemies and persecuters I shall not here endeavour to examine V. 10. Cast some of you into prison This persecution here foretold seems to have fallen out in the time of the joint reign of Marcus Aurelius Verus commonly called Philosophus and Lucius Verus his brother assumed by him into the Empire anno 161. who reigned near tweâ—â—y years In his time as it appears by Eusebius l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Epistle of the Church of Smyrna there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very great persecutions disturbed Asia Of this persecution 't is remarkable that it fell very heavy on this Church of Smyrna and that Polycarpus was martyr'd in it being till that time at the age of 86. Bishop of this Church which therefore wrote a full narration of it to the other Churches in that famous Epistle of theirs recorded by Eusebius and set out lately at London by the Archbishop of Armagh Before him many others were martyred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all kind of punishments and tortures set down to the life in that Epistle But of Polycarpus the story is most large and may there be viewed out of which three things only I shall mention in order to the explicating of this place first That he himself received a Vision a little before it and saw in his sleep his pillow whereon he lay on a suddain set on fire and consumed and as soon as he waked told those which were near him that he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be burnt for Christ which signifies this martyrdome of this Angel of the Church of Smyrna this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the persecuters called him the doctor of Asia the father of the Christians to have been so considerable a passage of the Divine oeconomy that it was thought fit to be matter of a Vision to him and so might also well be to S. John at this time And not only this in a dream but as he was a going to the stake a voice was heard by many by-standers coming from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polycarpus be strong and valiant The second thing is That this death of his was the quenching of those flames the ending of that Emperors persecution against the Christians who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Epistle he did as 't were seal up by his martyrdome and so give a conclusion to the persecution which I suppose is the meaning of the time of ten daies here set down for the affliction noting some determinate not very long time in that Princes reign wherein it should last and then be quieted again The third thing is That not only upon Polycarpus but upon many others particularly on Germanicus great perswasions were used by the Heathens to make them renounce their faith and save their lives which is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you may be tempted and although some as Quintus a Phrygian were overcome with these temptations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. yet great multitudes continued constant and faithfull unto death and so were rewarded with this crown of life that is the honour of Martyrdome first and then the blisse V. 12. Pergamus That by Pergamus is here meant the Christian Church from Gratian An. Chr. 380. to the year 1300. is the phansie of Mr. Brightman somewhat about the proportion of the rest of his interpretations For for this his only ground of affirming is that Smyrna was distant from Ephesus but 320 furlongs but Pergamus from Smyrna a greater space about 540 furlongs But to see how fansie rules this interpreter and not any rule of proportion For supposing that these distances of these cities had any mysterious signification in them whereas they are not so much as taken notice of in the Visions yet when the 320 furlongs had been set to denote no longer space then from Constantine to Gratian that is not above sixty years what appearance or pretence of reason can there be that the addition of 220 furlongs to that number which wants a third part to be double to the former should improve that 60 into 920 years which is almost sixteen times as much as that former But more wonderful it is that having proceeded by this rule of proportion wherein 540 furlongs that is about 68 English miles should signifie the space of 900 years yet afterwards the 80 English miles whereby Thyatira was distant from Pergamus should signifie but 220 years the unproportionablenesse of which being discerned by him was sure the reason that he there chose to set down that space in English miles whereas the former had been set down by furlongs the eighth part of a mile that so the greater number of those in one place then of miles in the other might amuse the Reader and keep him from taking notice of the unproportionablenesse V. 13. Satans seat This throne of Satan surely signifies the power of Satan exercised in their idolatrous worships and sacrifices Thus saith Surius there was a Temple of Diana at Pergamus at this time And in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Antipas's Martyrdome is commemorated though there be not mention of this Temple yet there is of the Idol worshippers and their sacrifices of the Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that were worshipp'd among them and did then acknowledge themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabit and reside in that place and receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifices that were brought them and in a word of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old religion of the Grecians that was amongst them with which Christianity began now to be Competitour To all this Metaphrastes adds the great barbarity and profess'd in justice of that place whose Citizens saith he took themselves to be just and valiant and good interpreted it a special piece of vertue if they did but accuse a Christian or bring him to his martyrdome By other Authors it appears that Aesculapius had a Temple there and Andreas Caesareensis saith of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was fuller of Idols then all Asia beside Ib. Antipas The story of Antipas's sufferings in the reign of Domitian is set down compleatly by the Menology April 11. That he was contemporary with the Apostles ordained Bishop of the Asiatick Church about Pergamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in his very old