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

Annotations on S. MATTHEW, Chap. XV.

[ a] * 1.1 V. 1. Wash not their hands] A custome this was taken up among the Jewes, and so strictly commanded one another, that he that should not observe it, was thought guilty of an heavy crime, and a capitall. So saith Rabbi Aquiba, He that takes meat with unwash'd hands, is worthy of death, and therefore having, in prison, water given him for his use, to wash, and to drink, having by accident spilt one half of it, he wash'd his hands in the remainder, thinking it more necessary to doe so, then to drink, and to die, then to violate the traditions of his Ancestors. Hence is that of another Jew, Rabbi Jose, that to eat with unwash'd hands, is all one as to lie with a whore.

[ b] * 1.2 V. 4. Curseth &c.] The words of this second Text, being by our Saviour taken out of Exod. 21. 17. and set down punctually out of the Septuagint, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the scope of Christ, must have the extent of the signification of the Hebrew radix, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and therefore it signifies 1. Positively, doing, or, speaking injuriously to any, and 2^ly, Privatively, lightly regar∣ding, in words, or deeds, and so not maintaining them in their need. For as this is the thing to which Christs scope directs the signification of it here, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word used in all the Texts, to which this referrs, Exod. 21. 17. Levit. 20. 9. Prov. 20. 20. signifies vilepen∣dere, contemnere, parvi facere, to slight, and contemne, and set at nought (as in Pihel most usually maledicere) So Ezech. 22. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say the Septuagint, where we rightly render it, set light by father and mother, and although every part of 'this was not so farre meant, Exod. 21. 17. as to bring tem∣porall death on all, that did thus neglect their Parents, yet it is thus fitly extended by Christ in the following words, as bringing danger of eternall death on those, who though they did not in plain words curse their parents (which the Pharisees told them, was all that was meant by that text) would not yet doe ought for them, and so in S. Pauls judgment, 1. Tim. 5. 8. were worse then infidels. It is here farther observable, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies here indefinitely, every man, whosever he be, not accepting any, under what vow soever, for so 'tis in Lev. 20. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say the Septuagint, every man, or what man soever.

[ c] * 1.3 V. 5. Gift] A solemn form of Devoting there was among the Jewes, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and though very contrary to charity, yet frequent among them, to bind a man's self by vow, or execration, that he will in nothing be beneficiall to his neighbour, his parent &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Philo, he confirms by oath the barbarousnesse and ferity of his dis∣position. And this was called by them Corban, and is often in this sense to be met with in the Misnaioth, and in Maimonides, and is the word used in Mar. 7. 11. and as all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a gift here. And what hath thus passed under their vow, is, say they, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, utterly forbidden or unlawful, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unlawful as Corban, which being consecrated, must not be touch'd, or imployed to any other uses: Which therefore in all probability is the word omit∣ted in the Ellipsis, which others supply by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he shall be free, but should rather be, he is obliged, may not give his Father. So that the plain meaning of the place is, A Father being in want requires releif of his Son; the Son answers that he hath vow'd he will not, and so that to him it remains not lawful to relieve him: And the Pharisees approve of this practise, that he may thus evacuate his duty to his parent, and, though quite contrary to the precept of honouring and releiving them, yet it was by them thought obligatory to the frustrating of that commandement, and many cases are set down wherein it doth so, in Maimonides and the Rabbins. See Mr. Pococke Not. Miscell. p. 414. and so this without question is it, which is here charged on the Pharises by Christ; But that which is more ordinarily received by the Ancients, and which Origen had from an Hebrew, is, that Corban and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are (in the sence of it Lev. 1. 2. and 7. 14. &c.) a gift consecrated to God, and so saith Theophylact the Pha∣risees (covetous greedy persons) perswading chil∣dren to give nothing to their parents, but to consecrate all to the treasury of the Temple, taught them to say, O Father, that which thou desirest to be profited by me (that is, releived) is a gift, that is, consecrated to the Temple, and so they divided with the children all that they had, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the poor old parents were left without any releif in their old age. This interpretation is probable also, yet ap∣pears not to be agreeable to the Jewish practise, for among them are no foot-steps of any cleaving to God, or consecrating, in this matter, as the testimonies produced by Mr. P. doe evidence. However it be, the words in Greek have an Ellipfis, most fitly to be supplied, as was said by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an interdict, or it is un∣lawfull to breake my vow, and not as others supply it by adding, shall be guiltlesse, or, shall be free, that is, from the obligation or punishment attending that pro∣hibition, or, there is no more required, or, this is enough, or the like.

[ d] * 1.4 V. 13. Plant] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 plantation here signifies not one single plant, but a garden, or nursery of plants; And so fitly belongs to a multitude of men, a sect, or sort, as here of the Pharisees v. 12. which followed Christ, and heard his doctrine. The only difficulty is, what is meant by such a plantation being planted, or not planted by God. And that will be best conjectured from the Context. At one saying of Christ, the Pharisees were scandalized, gall'd, and discouraged from following him, or entertaining his doctrine, v. 12. And when Christ is told of this, his only answer is, Every plantation which is not planted by God, shall be rooted out, Where as their being scandalized, or dis∣couraged from following him, is the rooting out of his plantation, so their manner of following, beleiving, en∣tertaining of his doctrine is express'd by Gods having not planted that plantation. The bottome of it is, That Faith, which comes from God, as founded on his testi∣mony, and terminated in his doctrine, will extend it self infinitely to all that shall come so testified, and so to the whole doctrine of Christ, as well as to any part of it, it being certain that God cannot lie, or bear testi∣mony to any, that shall say any thing false, and as certain, that all Christs doctrine, particularly this, v. 11. hath a tincture of Divinity upon it. And therefore they that professe to hearken to Christ, and to receive his doctrine in some things, but not in all, to follow him a while, and then to quarrell with his doctrine, when it agrees not with their humour, 'tis hereby evi∣dent, that the Faith, which is in them, is not founded on Gods teaching, or testifying, (see c. 16. 17.) is not his seed received into a humble, obedient, honest heart, (which is a mould that receives all that comes from God, and brings forth fruit abundantly c. 13. 23.) but is founded on some other principle, the gratifying their humours, or interest &c. and accordingly as the seed that fell on stony ground, soon withered away, (that kind of beleiver, when tribulation came, was scandalized, fell off and forsooke Christianity,) so this kind of partiall, hypocriticall faith, of them that be∣leive Christs doctrine no farther then they like it, is sure not long to last, whensoever a crosse doctrine comes, as here they are scandalized, and fall off from Christ, the plantation, being none of Gods, is rooted out. By this will be discern'd,* 1.5 what is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being taught of God, by having any thing revealed from God, c. 16. 17. that is, when as God by his testimony of Christ, or the holy Ghosts descent on the Apostles, testifies the truth of any doctrine, so the humble, obe∣dient

beleiver receives it as Gods, and without con∣sideration of any humane or carnall motives, im∣braces it whatever it is, how strange or ungratefull so∣ever.

[ e] * 1.6 V. 19. Evil thoughts] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cannot well in this place signifie reasonings, bare thoughts, without subsequent actions, because they are here said to come out of the heart, and to come out of the man, Mar. 7 20. it may therefore possibly be wicked talking, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 speech, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reason, according to which it is that Hesychius renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 loquacity, gar∣rulity, and so 'twould accord with the mention of the mouth, v. 11, 18, 19. But it may well be that the mouth there may be used by a Synecdoche for the out∣ward man, as in Mark 'tis set, out of the man, and then other circumstances there are of the Context, which will, I conceive, suggest another signification of the word, which may be most agreeable to them. Our Sa∣viour here mentions several sins against the second Ta∣ble, against the seventh Commandment, adulteries and fornications together, and by setting fornications after adulteries, I suppose he means a fouler sort of that sin, unnatural uncleannesse,* 1.7 such as is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in many other places. Then against the eighth, Thefts of all sorts; the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will belong to greater and lesser kinds of that sin, and so no other word is ad∣ded to it. Then against the ninth, false witnesse, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.8 that is, defamations and raylings, (as that word being annex'd to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 certainly signifies here; and so in Cyrils Lexicon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, maledicus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, infamia, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, jurgo, maledico,) by which 'tis plain that he mentions the sins against the several Commandments in the order wherein the Com∣mandments are set; and in two of them he sets down two several words to comprehend all the sins against those commandements; and the latter of the two an higher sin then the former. This makes it very proba∣ble, that as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 murthers, the breach of the sixt Com∣mandment, is set immediately before adulteries, the breach of the seventh, and the word murthers signifying the higher part of that sin, actual bloodinesse or killing, so the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be set to signifie that which is the degree next to actuall murther, and so note wicked machinations, or conspiracies against the life of any man; and that not only from the force of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wicked, but of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 too, by which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (vafricies, machinatio, stratagema) is rendred, Psal. 139. which is in other places rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 conatus, ma∣chinatio, Jer. 23. 20. and 30. 20. and so the ordinary Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Exod. 31. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Chron. 26. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Zach. 7. 10. Thus Gen. 6. 5. with the wickednesse of man which was great on the earth, and for which the flood came, (by which is to be understood that violence mention'd v. 11. and 13. and that blood-guiltinesse, which is particularly forbidden the sons of Noah after the flood, Gen. 9. 6. and hedged in with a ceremonial ordinance, v. 4.) is joyned the imagination of the thoughts of his heart, which was only evil continually, no doubt meaning these wicked bloody machinations; and so 1 Mac. 2. 63. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the heathen Tyrants bloody machination against Gods people. Thus Luke 6. 8. Christ knowing their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (where that it signifies not their secret reasonings of thoughts, appears by the parallel in Mat. 10. 12. where they o∣penly ask him the question, Is it lawful, &c.) it must therefore note their treacherous designes against him, to which this question was subservient, that they might ac∣cuse him. And Luke 2. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are the several designes and machinations of men, which lying hid in their hearts, are by the means there mention'd, the coming of Christ, brought forth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, out of their hearts, and so revealed. And thus Phil. 2. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are added to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mur∣murings, and both of them together look'd on as ••ins, that would much blemish the Christian profession a∣mong the enemies thereof, but above all, the use of the word in this sense is most commodiously appliable to 1 Tim. 2. 8. where he commands all that pray in eve∣ry place, to doe it, lifting up pure hands, without wrath and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where sure as wrath signifies bloudy∣mindednesse, malice, &c. so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the contriving of that, the desire of which was contained in the former word, according to that of Isa. 1. where the hands be∣ing full of blood, that is, their bloody 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as they are all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) are the things that so blemish their prayers, and make them odious in Gods sight. 'Tis indeed in S. Mar. c. 7. 21. only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and there the order of the sins accor∣ding to the Decalogue is not observed, and many more are named then here; but because in this place the order is more exact in all the other, it must be so in all proba∣bility in this also, and if the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be rightly observed in the other places, especially in that to Timothy, then sure 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being joyned to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will signifie such wicked or evil machinations, and not ordinary evil thoughts. Thus doth the word seem to be used in the Epistle of Clemens Romanus to the Corin∣thians p. 30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The machinations (meaning thereby seditions and factions) which they were guilty of, or which they are said to have committed, or acted, which concludes the word to signifie some∣what beyond thought. Of this word see more, Rom. 14. Note a.

[ f] * 1.9 V. 22. Woman of Canaan] This woman of Canaan is Mar. 7. 26. called a Syrophoenician, that is, as the Context here shewes, a Phoenician of Tyre or Sidon, for in those maritime coasts Christ now was, v. 20. This borders upon Syria, as we see in Pliny, Nat. hist. l. 5. c. 12. Qui subtiliùs dividunt, circumfundi Syriâ Phoe∣nicen volunt, esse enim primùm oram maritimam Syriae ab Arabia,—deinde Phoenicen, (as* 1.10 Budaeus out of an ancient copy hath restored that place) they that divide more subtily affirm Phoenice to be bounded by Syria, for that there is first the sea-coast of Syria toward Arabia, then Phoenice, &c. And so* 1.11 Dionysius having resolved of Syria, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that it creeps close upon the Sea, addes that all the Inhabitants are not of one name, but severally called,

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

Those that are on the continent are call'd Syrians, but those which are neer the Sea, have the surname of Phoe∣nicians, that is are called Syrophoenicians, not after the account, wherein the Lybophoenicians are in* 1.12 Livy, mistum Afris Punicum genus, a sort of Phoenicians mingled with the Africans, but only as bordering upon Syria, or in* 1.13 some accounts, part of it, for so they that divide Syria into five parts, name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Phoenice by the sea shore, for one, and* 1.14 Eustathius speaking of that Syria, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, adds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this is Phoenice, &c. Now Phoenice and Canaan are the same region (and the learned* 1.15 Bocharts conjecture is very ingenious, that the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is lightly changed from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the sons of Anac, which we know were in Canaan, Num. 13. 33.) & to the land of Canaan 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exo. 16. 35. is by the LXXII. rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Phoenice: And so Shaul Exod 4. 15. is by them called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shaul of the Phoenician; but Gen. 46. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the son of a Canaanitesse woman. So when their scituation is set down, Numb. 13. 29. 'tis said ex∣presly, the Canaanites dwell by the Sea, and that assures us of their inhabiting Phoenice. And therefore as the Phoenicians were famous for Merchandise, and cunning, and subtilty therein,

(* 1.16 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Phoenicians are famous Merchants, &c. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a cunning Phoenician merchant, and * 1.17 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were the first 〈◊〉〈◊〉 ••ventured on navigation, and the first that invente•• merchandise by Sea, and from them Eustathius,* 1.18 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Phoenicians were merchandizers, traffiquers, and great navigators) so we have it observed of Canaan in the Scripture; Thus Hos. 12. 7. 'tis said of Ephraim, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He is Canaan, (we from the Chaldee render it, a merchant) the ba∣lances of deceit are in his hand, &c. such it seems the Canaanites were to a Proverb. And so of Tyre, Isai. 23. 8. whose merchants are Princes, whose traffiquers are the honourable of the earth. And that which is said by the Heathens of the original of letters and literature, confirmeth the same. It was brought, say they, by Cad∣mus from the Phoenicians, these Phoenicians of Tyre (as * 1.19 Eustathius saith of Hercules, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Phoenician, that is, the Tyrian) for Cadmus was a Tyrian,* 1.20 and therefore as by Lucian he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Syrophoenician merchant, so elsewhere he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cadmus the Islander, as being of this Island Tyre. From this Tyrian or Phoenician, say they, was learning brought to the Greeks, that is, from the Hebrews the Inhabitants of Canaan, according to that of* 1.21 Laertius, that Philosophy was said to have had its beginning from Barbarians, and of Clemens and the Fathers, that the Greeks* 1.22 stole all they had from the Jewes. This same woman is by S. Mark called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Grecian, either in respect of her religion, that she was not of the Jewish profession, or else as all that were not Hebrews were called Greeks, and as the Greeks call all other nations Barbarians, and as the Turks call severall nations Frankes.

[ g] * 1.23 V. 23. Send her away] The Disciples speaking to Christ to dismisse her seemeth not here to mean, that he should send her away without doing what she desired, send her away empty, but that he should satisfie her re∣quest, and so dispatch, or dismisse her (as when a Master bids the servant dismisse the poor body, his meaning is, that he should give him his dole) this sense accords with Christs answer, which is, that he is not sent save to the house of Israel, v. 24. in opposition to this Canaani∣tish woman, which was not such, and v. 26. It is not good to take the childrens bread and ••ast it to dogs, which objection of Christs is a reason, why he should not pre∣sently cure the Womans child, not why he should cure it, and so argues the sense of the Disciples (who sure de∣sire him to doe, that which he did not seem to intend to doe) to be, that he should grant, not that he should deny her.

[ h] * 1.24 V. 27. Truth] The Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here a sign of be∣seeching, not only of assenting, as Phil. v. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I beseech thee brother, let me, &c. Rev. 22. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Come Lord I pray thee. This use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to be taken from the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is a form of exhorting or praying, Numb. 12. 13. heal her now, O Lord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I beseech thee. So Gen. 19. 7, 8. and 18. 30, 32. and so in the word Hosanna. So in Euri∣pides, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in Aristopha∣nes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

[ i] * 1.25 V. 39. Magdala] What the Greek here reads Mag∣dala, the Syriack reads Magedu, the vulgar Latine, Ma∣gedan, and the antient Greek and Latine MS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Magadan, which makes it probable, that this coast of Magdala, is all one with the valley of Mageddon, or Megiddo, which belongs to the tribe of Manasses, Jos. 17. 11. Jud. 1. 27. where Josias was slain, 2 Kings 23. 29. by Pharaoh Neco. For to this belongs the narration of that story in Herodotus, l. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Neco fought on foot with the Syrians (that is, the Hebrews) in Magdol, and had the victory, and, as it follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, After the fight took Cadytis (that is, saith Jos. Scaliger, Cadish) which was a great city of Syria.

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 〉
• * 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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

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

  De Ass•• l. 4.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 117.
• * 1.12

  Dec. 111. l. 1.
• * 1.13

  See Eusta∣thius on Di∣onysius p. 116. 2.
• * 1.14

  Ibid.
• * 1.15

  De Colon. Phoen. l. 1. c. 1.
• * 1.16

  Hens. Odyss. l. 15.
• * 1.17

  Dionys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 117.
• * 1.18

  In Dionys. p. 65
• * 1.19

  In Dionys. p. 65
• * 1.20

  * In Concil. Deor:
• * 1.21

  In Pr••oem.
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ciem. Alex.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.25

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