〈◊〉 〈◊〉 〈◊〉 were taken for the elective faculty which we ordinarily call the will of man it is evident every voluntary agent doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do what he will his actings follow his will or choice and whensoever he doth not so he acts by violence or rather is acted and to that is required that he be conquered by some other and yet of any such conquest there is no mention in that place of Gal. 5.16 which mentions onely an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusting equally on both sides and so the result is that Gal. 5.16 there is no more said but this that which way soever a man act he acts against some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire or lusting of his if he act according to the flesh he acts against the sollicitation of the mind and spirit and if he act according to the spirit he doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but acts contrary to all its importunities and he that doth the latter or these is far from being led captive to the law of sinne which is in the flesh or members being indeed a conqueror over it though he have not eradicated or extirpated it For the yet fuller clearing of this take the plain importance of those two verses and set them severally and then you will soon see how no correspondence there is between them Gal. 5.16 The Apostle sets down this plain Aphorisme that the desires of the flesh and spirit are one contrary to the other and consequently that to whichsoever of them the will of man consents it must needs reject the other But Rom. 7.15 19. the Apostle sets down the state of a particular man which deliberately chooses and acts the evil which he knowes he should not do or which the Law of God in his own mind tells him distinctly he ought not to do as when Nemesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 33. speaks of an intemperate man that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his election is contrary to his lust yet he is overcome by his lust and acts what that suggests What agreement now is or can there be betwixt these two verses T is true indeed that they which do what they hate and would not may well be said not to do the things which they would and are included Gal. 5.17 but that proves not that those places Rom. 7. and Gal. 5. are parallel because Rom. 7. 't is determined to doing the ill which he hates whereas Gal. 5. the speech lyes open to both parts to the doing the good which the flesh hates as well as the evil which the flesh loves Now this being spoken of men indefinitely is very distant from defining it on one side and applying it to a particular person as it is evidently done Rom. 7. when he saith Non quod volo bonum hoc ago sed quod â—di maelum illud facio and consequently though the fleshes disliking the virtuous actions and liking the vitious be perfectly reconcileable with walking in the spirit and so with a regenerate state and so the place to the Galatians though not spoken particularly of the actions of regenerate men but delivered as an Aphorisme indefinitely appliable to mens actions whether good or evil may be appliable to the actings of such yet the place to the Romans being determined to the facio malum and that evidently against the dictate of the mind the resistence of the conscience is still unreconcileable with that spiritual walking and so with the regenerate state Rom. 8.1 Another notion there is which some of the antients have had of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate that I do viz. that it should belong onely to desires or thoughts unconsented to So S. Jerome and S. Augustine l. 1. Cont. 2. Epist Pelag. c. 10. being perswaded by some Doctors and a conceited advantage against the Pelagian heresie to retract in some part what before he had asserted and spoken the most for of any man And of this opinion is Methodius also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he that which I hate I do is to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for the doing that which is ill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but onely of thinking or imagining and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of aliene imaginations which frequently make incursions on us and bring us to phansy things which we would not adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is not wholly in our power to think or not to think absurd things but either to use or not use such thoughts or phansies for we cannot hinder thoughts from coming upon us but we can choose whether we will be perswaded by them or use them And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How did the Apostle do evil if he spake not of absurd thoughts This interpretation of S. Pauls words if it were secure from being any farther extended then the authors of it designed could have no hurt or noxiousness in it it being certainly true that every regenerate man is thus infested with phansies and thoughts which he hates and gives no consent unto Yet if the words of the text be well considered this cannot but appear a strange interpretation For when it is certain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies neither less nor other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do and when that word is varied into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 15. and both those are directly all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate in one place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I would not v. 16. and that again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil that I would not v. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are directly all one t is not imaginable how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate I do should not be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of doing evil this being no less than a direct contradiction to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do by not do which neither Methodius nor any other mans authority can prevaile with any reasonable man to receive from him This inconvenience when Methodius foresees his onely answer is that he desires them who make this objection to declare what evil it was that the Apostle hated and would not do and yet did whether when he willed to serve God he yet committed Idolatry But sure the whole force of this answer if there be any is founded in interpreting the words to be spoken by S. Paul in his own person and so is perfectly prevented by him that understands the Apostle not of himself but of an unregenerate man From which process of Methodius and what he there addes in that place of the Apostles pronouncing against Idolators and other such sinners that they cannot inherit the kingdome
for that judicature was on an ascent or upper ground Then for the other part in the composition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it denotes as they both say the sort of the causes which were there judged viz. murthers c. So Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it they judged causes of murther because such were done by the sword and Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is so called because it judgâ—th causes of murther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Mars is used for murthers yet having before said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it administers other affaires of the Common-wealth very wisely By this it appears how fit it is to retain in Latine and other languages the compound Greek rather than to divide it as the English have done into Mars's hill as if it had its denomination from that heathen God of warre which is not acknowledged nor intimated in the word Now the judges which sat in this Court and not the inhabitants that dwelt in that part of the city were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Areopagites men famed for their gravity and uprightness in judging not admitting rhetorical pleas but simple narrations chosing the dark that they might not be moved to compassion by the sight of the malefactor and giving their judgement without a word speaking And this judicature was by all look'd on with such reverence that an Areopagite signified proverbially an excellent person and when the Romans had conquered Greece and sent their Proconsuls of Asia to rule there they frequently committed difficult causes to the judgement of these Areopagites So did Dolabella in Gellius l. 12. c. 7. Rem Athenas ad Areopagitas ut ad judices graviores exercitatiorésque rejecit saith he he referred the cause to them as to judges more grave and exercised and so skilled than ordinary And because to these belonged the affaires of religion and accordingly Anaxagoras for teaching that the Sun which they deemed a God was a fire-stone and Diagoras as a derider of their Gods had been condemned to death by them and so Protagoras and Socrates also and Plutarch saith of Euripides l. 1. c. 7. De Plac. Phil. that having some doubts of the Gods he durst not openly profess it fearing the judicature of the Areopagites therefore is Paul here brought before them as an assertor and preacher of such a Deity as they had not admitted among them And one of these judges Dionysius v. 34. therefore called the Areopagite was converted by his discourse there Ibid. ver 34. Dionysius c. Particularly Dionysius one of the Senators or Judges in Areopagus see Note d. and Damaris his wife and some others Ibid. Note f. To the passage of Laertius in Epimenide about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adde So Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strange Gods are worshipp'd among the Athenians which Apollophanes reckons up in his Cretians Chap. XVIII ver 5. Pressed in spirit and testified Troubled or greeved at the obstinacy of his countreymen the Jewes did his utmost to convince them Ibid. ver 9 10. Be not afraid but speak and hold not thy peace Fear nothing for I will be present with thee to secure thee from all harme but on the contrary preach confidently in this place considering that though some oppose yet there be many c. For I am with thee c. Ibid. Note a. Read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be press'd or held fast Mat. 4.24 Lu. 4.37 Act. 28.8 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be prest or held with fear Job 3.24 and Luc. 8.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Jeremy to be held fast by wine to be overcome by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be intangled or held fast which as it really notes being in the power of another so it may be applied to sorrow or any other passion as well as to fear and peculiarly to sorrow So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 21.25 is used for anxiety and 2 Cor. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anguish of heart and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how am I streightned or pained Luc. 12.50 And thus according to the nature of the word it may be proper enough for the place with which soever it be joyned If with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then t is either his own spirit or the Spirit of God If his own then it may signifie him to have had some such extraordinary sorrow or greif upon him to think of his obdurate impenitent countreymen to whom he was then preaching with very little success And so of Apollos we read v. 25. c. Chap. XIX Note b. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adde that it is an apron or napkin supplying the aprons place The difference which Theophylact and Oecumenius make between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these is that Sudaria are applyed to the head as a cap or kirchief the latter to the hands as an handkerchief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they carry them in their hands to wipe off moistures from the face swet spittle tears and the like Ibid. Note c. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sorcery philtres c. Adde So in Aristaenetus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he seemed to be a Magician and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acting the part of witches So in S. Augustines Confessions Curiosae visiones are Magical apparitions Ibid. Note e. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for little chappels with images in them Adde Thus we have mention in Athenaeus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vessel wherein they place their images of Jupiter On which saith the learned Casaubone erant simulacra haec armariis inclusa quae ad sacellorum modum fiebant these images were put in cases which were made like chappels So S. Chrysostome making them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as little cases or shrines Ibid. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Diana is there is little question no other than the moon and therefore saith Cleomedes Meteor l. 2. c. 5. p. 111. it was the fashion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give torches to those that went into Dianas Temple adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this is a sign set to express that the moon receives her light from without i. e. from the Sunne Ibid. Note f. Of the sacred agones wherein the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesided Adde The Original of them is set down by Dionysius Halicarnasseus as from the Grecians they were imitated by Servius Tullus and put into one body They built Temples saith he by Common charge some to Diana of Ephesus some to Apollo and assembling there at set times with their wives and children they imployed themselves both in sacrifices and in merchandice There were publike Agones Racehorses Wrestlers Musicians and rewards were proposed to the Victors and
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