A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.

Annotations on Chap. IX.

[ a] * 1.1 V. 3. Within] The particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is oft used in the sacred writings, not for within but amongst, so c. 16. 7. where their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or dispute was not mental but verbal, for 'tis added 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saying, and many the like. One eminent place there is Ex. 17. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; is the Lord among us? and from thence 2 Cor. 13. 5. Do you not discern your selves, that Je∣sus Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; is amonst you? Do not the ma∣ny miracles of Christ done before you, give assurance, that Christ is among you? But yet here it may be in the other sense, so as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saying within themselves, be all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their thoughts and thinking in their hearts, v. 4. so v. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is, without doubt, speaking within her selfe.

[ b] * 1.2 V. 9. Receit of custome] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a Publi∣cans stall, and the Syriacke read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the house of the Publican, literally a tole-booth, the English tole coming from the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and booth being the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 very little varyed.

[ c] * 1.3 V. 10. Publicans] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Publicanes were infa∣mous persons among the Jews, not only because they dealt, and (by necessity of their trade) conversed with the Gentiles (whence perhaps the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sinners, joyn'd with them, note heathens, call'd sinners of the Gentiles, Gal. 2. 15. and as Publicans and sinners here, so we read publicans and heathens, c. 18. 17.) but also in respect of their calling, that of bring the tributes at a price, and raysing gain to themselves by exaction, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Publicans trade is filthy and sordid, saith* 1.4 Ar••emidorus, joyning with them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thieves, cheats, &c. and Theophrastus putteth together 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, keeping whores and being pub∣licans: and so that of the Poet,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

All Publicans are theives, all rapacious, or robbers, And so saith * Musonius, that Theocritus being demanded what was the cruellest beast, answered, Of those on the mountains, the Bear and Lion, but of those in the City 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Publicans and Sycophants: and the Hebrews have a proverb, Have not a wife out of a family in which there is a publican, because they are all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, publicans theives wicked sin∣ners. According to this is Zachaeus's confession of his former life, Lu. 19. 8.

[ d] * 1.5 V. 14. Why] Among the Idioms or peculiar formes of writing observable in the sacred writers this may be one, That when one thing only appeares by the con∣text to be designed and meant another thing is yet de∣livered, as preparative to that, that by it, either by way of Comparison or Opposition, &c. the one prin∣cipal thing designed may be more set out. Thus Exod. 20. 9. 10. in the fourth commandement, in which the Sabbatick rest is the only thing designed, that is intro∣duced with a sixe daies shalt thou labour, and do all that thou hast to doe, which being not the matter of that Commandement, is there set only to prepare for the ensuing rest, but the seventh day is the Sabbath &c. and must not be extended any farther, and is best in∣terpreted by way of Comparison, thus, As thou hast six days allowed thee to labour &c. So the seventh must be looked on as a rest to that God, which hath been so liberal to thee. So here the disciples of John designing to ask one question, why Christ and his dis∣ciples fast not, what is the reason of that, 'tis not to be thought, that they would ask concerning their own fasting, being well enough satisfied of the reason of that, viz. the practise of all pious Jews for a long time, and yet in this other question first asked, and set as preparatory to the other [why doe we and the Pharisees fast oft, and thy disciples fast not?] which cannot therefore be better interpreted then thus by way of

Comparison, Why doe not thy disciples fast as well as we? So Mar 12. 10. If a woman shall put away her husband, and marry another, she commits adultery, Where it is not to be thought in the power of a Wife to put away her Husband, but only of the Husband to put away the Wife, as being superior, and having au∣thority over her, but because it is possible for a woman, the wife of one, to yeild her selfe to be married to another, and in what case soever she doth so, she com∣mitteth adultery, that being the thing there in hand, designed to be spoken of by Christ; the former of put∣ting away the husband is mentioned without any weight set on it, to prepare for the latter important part, and is onely set to continue the Opposition with that which had proceeded, the husbands putting away his wife, v. 11. So Eph. 4. 26. Be angry and sin not, let not the sun go down on thy wrath, where 'tis not the Apostles meaning so much as to permit anger, but that is only set down, as a preparative to the consequent [not sinning] that is, moderating that passion, and not letting it dwell upon us, which is the only thing in that place designed to be commanded us. So Ja. 1. 9. Let the brother of low degree rejoyce, or boast, that he is exalted, and, or but, the rich that he is brought low, where the matter of the discourse from v. 2. being ex∣hortation to rejoyce in afflictions, inforced by the ad∣vantages of them v. 3, 4. and back'd with directions how to practise it, by praying to God for wisedome, v. 5. and perseverance in the faith, required to the obtaining answer to his prayers, v. 6, 7, 8. (and so still kept to the same matter of rejoycing in afflictions) it followes v. 9. Let the brother, that is, the Christian, of low de∣gree rejoice, that he is exalted, which is not at all to the point in hand, but only as it prepares for that which followes (by way of opposition to it) but let the rich rejoyce, or boast, in his being made low, which cannot better be interpreted according to the sence than thus, As glad as a poor man would be of being made rich, so glad let the rich be of his being brought low. So Rom. 6. 17. where giving God thanks that they had recei∣ved, and obeyed the Christian faith, he prepares for it with that which would not probably have been mat∣ter of his thanksgiving [God be thanked that ye were the servants of sin] were it not to introduce the only de∣signed matter, that followes [but ye have obeyed from the heart the form of doctrine delivered to you.]

[ e] * 1.6 V. 15. Children of the bride-chamber] Those which were the speciall guests of a marriage-feast, were by custome to go and fetch the Bridegroom, and wait on him to the marriage feast, as we see the practise of it 1 Mac. 9. 37. so Mat 25. 1. the ten virgins took their lamps, and went forth to meet the bridegroom, and those that were ready at his coming, v. 10. went in with him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.7 that is, to the marriage-feast: (for so the the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we ren∣der marriage, signifies, Mat. 22. 3. Jo. 2. 1. not a marriage, but a marriage-feast in Canah of Galilee. So there were in Homer three sorts of feasts, of which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was one,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 224. and

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 415 whereupon saith Eustathius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, These three are severall species of feasts. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in * 1.8 Philo, so nuptias celebrare in the Civill law, the mar∣riage festivity.) these speciall guests which attended these Nuptiall solemnities, are call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in* 1.9 Phavorinus, and here the sons or children of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the place, in which the Bridegroom and Bride are; These I sup∣pose are the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Joh. 3. 29. the friends of the bridegroom, which, saith Phavorinus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are carried in the same chariot with the bride and bridegroom, or else goe with them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on foot, and of these some performed some nuptiall offices to the bridegroom, (as to be the Kings friend, 1 Kin. 4. 5. is a speciall office of neer∣nesse about the King.) So we find in* 1.10 Julius Pollux, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. One of the bridegrooms friends is call'd the Doorkeeper. Of these it is here said, that as long as the bridegroom is with them, that is, as long as the marriage-feast is celebrating (parallel to which is the time of Christs abode on this earth, marrying himself to his Spouse, this Church of his) It is not imaginable that they should mourn or fast, but when this marriage-feast was turned into a fune∣rall obsequy, then should they fast in those daies. See more in Note on Joh. 3. 29. b.

[ f] * 1.11 V. 17. Bottles] The use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 skins for the keeping or carrying of wines, is ordinary in authors, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Homer, in a goats skin, Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 78. see Casaubon on Athenaeus. So in Spaine the wine is car∣ried in borachoes, bags made of hog-skins, and the whole skin of a hog made up close to put wine in.

[ g] * 1.12 V. 18. Rules] There was among the Jewes, the lesser, or the greater Sanhedrim or Consistory, Mat. 5. 22. The former consisting of 23 Judges in every City, the latter of 72 in Jerusalem. The greater Sanhedrim was made up of the chief Priests and Elders or Pres∣byters of the people (call'd oft the Elders of Israel) and the Scribes of the people, Jud 5. 11. (or in the Chaldee paraphrase, the Scribes of Israel) they of the lesser consistory were call'd Rulers, as here. See Note on Mar. 5. c.

V. 23. * 1.13 Minstrels] This custome of having musicall instruments in funeralls came to the latter Jewes from the rites, and manner of the Gentiles. For though in the* 1.14 Misna, Rabbi Jehuda saith, that at the funerall of the wife there should be instruments at least, besides the person which began the lamentation; yet this testi∣mony of his is but of the latter times, such as this in this verse. And in the Old Testament there is no mention of any such custome. They were wont indeed to mourn for the dead, Ecclus. 22. 10. and to com∣mend them, thereby to excite the living to the imitation of their virtues, or that they may lay it to heart, Eccl. 7. 2. (And so 'twas at the death of Tabitha, where the widows wayled and shewed the coats and gar∣ments, which her liberality had provided for the poor in her life-time) and many other ceremonies they used, as you may find Ezech. 24. 17. and Jer. 16. 6, 7. As 1. Tearing their flesh, 2^ly Shaving their heads bald, 3^ly. the Neighbours sending in good cheer, which is in Ezechiel, eating the bread of men, or (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 would be better rendred) of mourners, and in Jeremy (not tearing, but) * breaking bread to the mourner,* 1.15 to com∣fort him, and, as it followes, giving the cup of consola∣tion to drink, so saith* 1.16 J••sephus of Archelaus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he mourned seven daies for his fa∣ther, and made a sumptuous funerall-feast for the multitude, and he addes that this custome among the Jewes was the impoverishing of many, and that upon a kind of necessity; for if any man omitted it he was accounted no pious man. So the meat of mourners, Hos. 9. 4. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the funerall feast, in the Epistle of Jeremy, v. 32. and to that perhaps belong the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the messes of meat set on the sepulchre, Ecclus. 30. 18. But all this while no mention of instruments of musick in funeralls, among the ancient Jewes of the old Testament: But on the other side the use of musick in lamentation is men∣tion'd among the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unseasonable things, Ecclus. 22. 6. Songs of lamentation they had Jer. 9. 17. Amos 6. 15. Jer. 34. 5. Jer. 22. 18. but these were perform'd only by the Voice, not by Instruments, saith* 1.17 Schic∣kard. This custome of Instruments in funeralls was

heathen, and came in but late among the Jewes, A∣mong the heathen there is frequent mention of it, both among the Romans; under the style of† 1.18 Sicinnium, and in Apuleius, monumentarii cho∣raulae, and among the Grecians un∣der that of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in Aristot. l. 5. de gen. Anim. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in Lucian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and in Artemidorus l. 1. c. 58. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As for (that which here follows the mention of minstrels) the company keeping a stirre, That belongs to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wailing of the rest of the company, and may be explained by an expression in Homer, where after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the beginners of lamentations, followes

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

and again

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

the women or the company stoodabout wayling. The* 1.19 Mu∣sicians beginning, and all that were present following in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which† 1.20 Lucian calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the beating of their breasts to the musicall instrument. And that this was the custome about Christs time is clear by* 1.21 Josephus, who speaking of the taking of Joppe by Vespasian, saith that the Jewes mourned for it thirty daies, and adds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they hired Musi∣cians, who began the lamentations to them. This fol∣lowing in the lamentation (which was done by the Voice only) is express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lu. 8. 52. crying and wayling, and by that you will under∣stand the meaning of that Proverbiall speech, Mat. 11. 18.* 1.22 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we have begun the la∣mentation to you, and you have not followed it by wayling, but so as referr'd not to the heathen or latter Jewish custome, where there was use of Instruments, but to the pure ancient Jewish custome, where, as was foremention'd the lamentation was not begun with musicall Instruments, but only Voices of old women, which in a* 1.23 sad modulation strove to extort lamen∣tation from those that were present. Which custome, it seems, the children in the streets were wont to act or imitate. Thus much for the use of this custome in the New Testament.

[ i] * 1.24 V. 25. Put forth] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which in ordinary Greek authors, and many times in the New Testament, signifies to cast out by violence, doth se∣verall times also, in the New Testament, signifie in a softer sense, only to send or bring out. So not only in this verse, and the places parallel to it, in the other Gospels, but in this chap. v. 38. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not cast, but send forth labourers, so c. 12. 20 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, untill he send forth judgment, and v. 35. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sends or brings forth good and evil things, and c. 13. 52. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whosoever brings forth out of his treasure. So Lu. 10. 35. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he took out two pence, and Joh. 10. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when he brings out his sheep, for it is added immediately, he goes before them. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies in Syriack, both to goe out, and to be cast out, and Mat. 8. 12. where the Greek reads [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall he cast out] the Syriack hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is or∣dinarily rendred exibunt, shall goe out, and agreeably to this promiscuous use of those words, we may observe Rev. 14. that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to send v. 15. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to cast v. 16. in the same matter. See chap. 12. 20.

[ k] * 1.25 V. 30. Charged them] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is here used, is rendred by Phavorinus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to charge, to command, to appoint with authority, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 com∣manding with austerity, threatning, speaking angrily, and Hesychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, commanding, or charging with a threat. Thus again in Phavorinus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 'tis an act of the irascible part of the reasonable soule, that is, a Rationall earnestnesse, or vehemence, not a passionate, and so 'tis Mar. 1. 43.

[ l] * 1.26 V. 35. Teaching] It was the manner among the Jewes for divers men to contribute their talents to the exposition of the lesson which was read. This ordi∣narily belong'd to the sons of the Prophets, who were brought up in learning the Law, and at thirty years old might be made Doctors (at which time, being then of Doctors standing, saith Irenaeus, Christ be∣gan to preach, and not before; and proportionably Presbyters were not made in the ancient Church till that age) and continued in that notion, or the other of Scribes, till they obtain'd the Spirit of Prophecy at Gods hands, till which time they did ordinarily ex∣pound Scriptures, though not by Revelation. Answe∣rable to which was that custome or practise among Christians mention'd 1 Cor. 14. 29. And thus might Christ, without pretension to any extraordinary power or authority,* 1.27 expound in their Synagoues, which, being the Doctors work, is here call'd Teaching, and differs (in the Christian use of the word in the New Testa∣ment) from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 preaching (which followes) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 publishing,* 1.28 or preaching, the Gospel, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 parallel with it (as appeares by comparing Mat. 28. 19. with Mar. 16. 15.) gathering of Di∣sciples, in other places. All these being the pub∣lishing somewhat to those, to whom 'twas Newes (as here the Gospel of the kingdome, that is, the doctrine of Christianity) the other (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) instructing con∣gregations, that already profess'd that doctrine, which is therefore by the Doctor onely farther explain'd to them. And so Act. 5. 42. where you have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, teaching and preaching, the first referrs to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Temple, the 2^d to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in somewhat more private places (see Note on Act. 1. c.) the first to those that were instruct∣ed in the doctrine of Christianity already; the second to those that had not already received it, and so Act. 15. 35. In proportion to which was that difference in the Christian Church betwixt the Evangelist, and Doctor, or Teacher, the first telling them the good newes, and planting the Gospel, the other watering or instructing them farther in it, and so the Word and Doctrine are different, 1 Tim. 5. 17. the first without the Church to unbeleivers, 2 Cor. 5. 19. Mat. 13. 19. Mar. 4. 14. c. 2. 2. Act. 4. 4. and 6. 2. 1 Pet. 2. 8. the second in it, or to those that were already con∣verted to the Faith.

[ m] * 1.29 V. 36. Fainted] The Greek copies doe vary in this place, some reading it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so the ancient Greek and Latine MS. and that in Magdalen College in Ox∣ford, and so both Chrysostome, and many very an∣cient Copies have it, and then it would be rendred [toss'd.]* 1.30 So the old Glossary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, jactor, or else [wearied] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fatigo, faith the same, and so the Greek and Latine MS.* 1.31 fatigati: so from Herodian H. Stephanus concludes in his Preface to Herodian. And so 'tis surely used in that author, l. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he took his voyage with a few horsemen, that he might not tire the whole army, and lib 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after he had tired them with long journeys and abused them. And soa 1.32 St. Chrysostome 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I wolud not have wearied you with so long a voyage. Sob 1.33 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to take so wearisome a journey as it must cost thee to come to us: In all which it denotes the lassitude that comes from travell. Or again, troubled vexed, molested, as it is Mar. 5. 35. why troublest or molestest thou the master? Thus in* 1.34 St. Chrysostome 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

full of labour and care; And in the ‖ 1.35 Epistle of the Church of Smyrna 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 easily, without trouble or la∣bour. And then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 joyned with it, will agree with it very well,* 1.36 for that signifies jactati, tost; and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among the Physicians, are the tossings of the sick and tumblings on their beds. But our ordinary reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies loosed one from another, dissolved, not keeping together in companies; so saith Hesychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (it should sure be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in each place) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, turn'd out of the way, gone astray, which is the thing here proper to sheep wanting a shepherd, and is the notation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dispersion or disband∣ing, Act. 5. 36. 'Tis true the word doth sometimes note a dissolution of spirits, (whether through fasting or going too much) a fainting, (as when 'tis joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 12. 3. and Gal. 6. 9.) 2 Sam. 17. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. The people is hun∣gry and weary, or faint and thirsty in the wildernesse, And so it may signifie c. 15. 32. I will not send them away fasting, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lest they faint by the way. But the similitude of the sheep without a shepherd, inclines to the former notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dissolved, straying one from another, if that be the right reading of it.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 4. c. 44. &. c. 9
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  de spe•• lege c 6. 7.
• * 1.9

  in voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l. 3. c. 5.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.14

  Tit Che••ku∣both. c. 4.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  De jure Reg p. 162.
• † 1.18

  vide Perotti Cornuecp: p. 512. Non: Marcell: de propr: Serm: p. 1248. Hieron: Mag: Miscell: l. 1. c. 13. Ovid: de Fast: l. 6. Can••abis moestis tibia fu∣neribus, & Trist: 5. Eleg. 1. Tibia funeribus convenitista meis: and p. 177 Petronius Arbiter. licèt ad tibieiues enittas, of one desperately sick: See Jo. a Wower. ad loc. Stat: Theb: 6. Virg: It c••••lo clamorque vi••ûm, clangorque tubarum.
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chry∣soft.
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  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p. 792.
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  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 3. c. 15.
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• a 1.32

  To••. p. 107. l. 3.
• b 1.33

  Ib. p. 169 l. 16.
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  Ib. p. 554.
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  ap. Eu••eb 〈◊〉〈◊〉 l. 4. c. 1••.
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