Annotations on Chap. IV.
[ a] * 1.1 V. 2. Conscience seared] The meaning of this phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is, I conceive, not rightly apprehended, when it is thought to signifie an insensate conscience, as if the resemblance were here to flesh, when it is seared or cau••erized. Hesychius and Pha∣vorinus have both taken notice of the phrase, and ren∣dred it to another sense. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith Hesychius, the phrase denotes those that being brought to the test, are found faulty, have not a good conscience. The meaning of this must be collected from the office of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 explorers, or exami∣ners, or triers, by which he explains it, and of them saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 One set to examine slaves to find out the truth. And when any upon such examina∣tion is found faulty, he is wont to be branded for a cheat or rascal, and that branding or stigmatizing is here the thing referred to; and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are men of a prostituted, branded, stigmatized consci∣ence, infamous villains. And so saith Phavorinus also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (re∣ferring, no doubt, to this place) it signifies having not a sound, or whole, conscience.
[ b] * 1.2 V. 3. Forbidding to marry] Many hereticks there were in the antient Church, which prohibited marri∣age, and taught abstinence from meats, as necessary, having much of their doctrine from the Pychagorean Philosophers. Such were the Encratitae, Montanists, and Marcionites. But these came after the Apostles times, and are not so probably spoken of here as those which were present then in the Church. And such, saith Ignatius, there wre in the Apostles times, Ep. ad Philad. and such, saith Irenaeus, was Saturninus l. 1. c. 22. who with Simon Magus was the father of the Gnosticks. Of him Theodoret saith that he was the first that among Christians affirmed marriage to be the work of the Devil, and commanded to abstain from the flesh of beasts. And indeed that this was generally the doctrine of the Gnosticks appears from Clem. Alex. Strom. l. 3. where speaking of them he saith, they doe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Under a pre∣cence of continence they committed all villany against the creation and the Creator, teaching that men ought not to receive marriage, nor get children, nor bring into the world such as would be miserable, nor furnish death with food or nourishment, that is, people the world with men, whom death will consequently feed on. And again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There are that affirm and teach for doctrine, all marriage to be fornication, that is, utterly unlawfull, and that it is brought in and delivered by the devil, p. 446. So Ire∣naeus l. 1. c. 22. Nubere & generare à Satana dicunt esse. The Gnosticks affirm marriage and generating to be from the devil. So the Author of the Constitutions l. 4. 8 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they contemn marriage, and set it at nought, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 teach not to marry at all. l. 6. 10. and for meats, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they abominate some kinds of meats, l. 6. 8. and c. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they affirm some meats to be ill, (see Col. 2. Note i.)
[ c] * 1.3 V 5. Word of God] The word of God in this place, by which meats are said to be santified, that is, rescu∣ed and freed from all uncleannesse or pollution, so that they may lawfully be used & enjoyed, is certainly that word of truth now revealed in the Gospel, which frees the Christian from those observances. For this onely can satisfie conscience, that it is lawful to doe so, and consequently that it may be done with faith or assu∣rance that they doe not sinne. And as this secures us in general that no meat is now unlawful to a Christian un∣der the Gospel; so to make it in the particular lawful to each one, the addition of prayer is the onely requi∣site, meaning by that the prayer of faith, coming to God with the assurance it is lawful, and acknowledg∣ing it to be received of him, and praying for his bles∣sing upon it.
[ d] * 1.4 V. 8. Profiteth little] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not to be taken in a sense wherein little signifies nothing at all, but as when it is set in comparison and opposition to some greater matter, as here in opposition to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for all things, as in that speech of Plato's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Socrates is a little to be considered, but truth much.
[ e] * 1.5 V 13. Reading] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Reading, is the rendring of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 set opposite to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 traditions (which the Rabbines call the oral word) & in the holy Scripture so called, because none but that was suffered to be read in the Church, but this not simply read, but expounded also. See Note on 1 Cor. i. c.
[ f] * 1.6