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

CHAP. VII.

1. THen came together unto him the Pharisees, and certain of the Scribes, which came from Jerusalem.

2. And when they saw some of his disciples [eat bread with [note a] defiled (that is to say, with unwashen) hands,] they found fault.

[Paraphrase] 2. take their dinner, their meat without using the ce••••••∣mony of wathing their hands before it,

3. For the Pharisees and all the Jews, except they wash their* 1.1 hands [note a] † 1.2 oft, eat not, holding the tradition of the Elders.]

[Paraphrase] 3. doe not ear any meat, and this in obedience to an ordinance made by their Praedecessors, not recorded in the Scripture of the old ••estament.

4. And when they come from the [note b] * 1.3 market, except they [note c] wash, they eat not: many other things there be, which they have received to hold, as the washing of cups and pots, brazen vessels, and† 1.4 tables.]

[Paraphrase] 4. And when they come from the market or hall of judgment, or any the like mixt assemblies, they wash their hands solemnly, (for fear they may have been defiled there) before they eat. And in thir mat∣ter of washing, many other ordinances there are, which they think themselves bound to observe, as laws divine, as the washing of cups to drink in, of pots containing somewhat above a pint, of brazen vessels (when carthen vessels, if defiled, were to be broken) and also of beds, on which they did eat then, as now on tables.

5. Then the Pharisees and Scribes asked him, Why [walk not thy disciples accord∣ing to the tradition of the Elders, but] eat bread with unwashen hands?

[Paraphrase] 5. observe not thy disci∣ples the ordinances of our progenitors, which forbid to

6. He answered and said unto them [Well hath Isaias prophecyed of you hy∣pocrites, as it is written, This people honoureth me with their lips, but their heart is farre from me.

7. Howbeit in vain do they worship me, teaching for doctrines the* 1.5 traditions of men.

8. For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups, and many other such like things ye do.]

[Paraphrase] 6, 7, 8. you are the very sort of hypocrites of which Isaiah prophecyed c. 30. 13. men that professe great strict∣nesse in performances toward God, and practise in some ex∣ternal things more then God commands them, and impose these upon others as the commands of God, when they are only humane ordinances: As for the inward purity of heart and actions, to which all Gods laws of washings, &c. all the ceremonial law of legal uncleannesses did referre, being but the shadow to pourtray the true substantial purity of the heart, and soul, the fountain of actions, they take no care of them, transgresse against this substantial part of religion in the foulest manner, and spend all their time in these external superfluities, washing of pots, &c. the ordinances of their Rabbins only.

9. And he said unto them,† 1.6 Full well ye reject the commandment of God, that ye may keep your own tradition.]

[Paraphrase] 9. And he said unto them, Is not this fair worship and serving of God, to reject all the prime commands of God, the most considerable parts of religion, and act directly contrary to them, and satisfie and content your selves with some external performances, which are not at all commanded by God, but only by your selves or your Rabbins?

10. For Moses said, Honour thy father and thy mother, and, whoso* 1.7 curseth fa∣ther or mother, let him die the death.

[Paraphrase] 10. Exed. 20. 12. and Exo. 21. 17. see Note on Mar. 15. b.

11. But ye say [If a man shall say to his father or mother, It is Corban that is to say, a gift, by whatsoever thou mightest be profited by me, he shall be free.]

[Paraphrase] 11. If when a mans pa∣rents want any thing which the son hath, (and so is bound by nature and the fifth commandment to give it them) he can tell them that he hath taken an oath, to relieve them, he shall be free from the obligation of the fifth commandment. See Note on Mat. 15. c.

12. And ye suffer him no more to doe ought for his father or mother.

13. Making the word of God of none e••••ect through your tradition, which ye have delivered,] and many such like things doe ye.

[Paraphrase] 13. And so by this inven∣tion of yours, ye free a man from any obligation of honoring or succouring his parents when he hath no minde to it.

14. And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand,

15. There is nothing from without a man that entring into him can defile him, but things which come out of him those are they which defile a man.]

[Paraphrase] 15. As for your question v. 5. about washing, know this, that the true and real pollutions, which God would have all men to avoid, are not those which come from the meats and drinks, and such external things, but those of wicked thoughts and words and actions, those are the great defilements principally aimed at in the legal prohibitions, and forbidden by them.

16. If any man hath eares to hear, let him hear.]

[Paraphrase] 16. Take notice of what I say, though it be contrary to the rules of purity, as they are understood and practised by you, for this is a Reformation, that I am sent to work in your law.

17. And when he was entred into the house from the people, his disciples asked him concerning the parable.

18. And he saith unto them, Are ye so without understanding also? Doe ye not perceive that [whatsoever thing from without] entreth into a man, it cannot defile him?

[Paraphrase] 18. meats, drinks, &c. whatsoever

19. Because it entreth not into his heart, but into the belly, and goeth out into the draught, purging all meats.]

[Paraphrase] 19. Because his heart, or soul being the principal part of him, and that which alone is capable of defilement, all sin being an act of his will and choise, the meats which we take in, en∣ter only into the stomach and belly, not into the heart, and being taken in, if there be any polluted part in them, that is voided and carried out in the draught, and by the purging out those dregs, all meats are made clean and nutritive.

20. And he said, That which cometh out of the man, that defileth a man.]

[Paraphrase] 20. But as in the law of Moses it is observable that the excrements and whatsoever (almost) comes out of a man, polluted all it touched, Deut. 23. 13.

21. For from within, out of the heart of men proceed evil* 1.8 thoughts, adulteries, fornications, murthers,

22. Thefts,‖ 1.9 covetousnesse, wickednesse, deceit, lasciviousnesse, an evil eye, † 1.10 blasphemy, pride, [note d] foolishnesse.]

[Paraphrase] 21, 22. So thereby is sig∣nified, that all defilements of the man are those that come from within him, having their beginning from mens wicked will and choice, such are evil machinations, or conspracies, (see Note on Mat. 15. e.) adulteries, fornications, homicides, thefts, inordinate lusts (see Note on Rom. 1. h.) villanies, cheating, effeminacy, envy, and covetousnesse, calumniatings, haughtinesse, or despising of others, foolish vain-glorious boasting.

23. All these evil things come from within and defile the man.]

[Paraphrase] 23. These vile things are they that are truly said to come out of the man, that is, out of his soul, betraying themselves by actions, and leaving a stain and ble∣mish upon it.

24. And from thence he arose and went [into the borders of] Tyre and Si∣don, and entred into an house, and would have no man know it; but could not be hid.

[Paraphrase] 24. to the utmost parts of Palestine, which border upon

25. For a certain woman whose young daughter had an unclean spirit, heard of him, and came and fell at his feet.

26. (The woman was [a Greek, a Syrophenician by* 1.11 nation]) and she besought him that he would cast forth the devil out of her daughter.

[Paraphrase] 26. not of the Jewish pro∣fession, but by religion an heathen, born neer the sea shore called Phenicia and Canaan, See Note on Mat. 15.

27. But Jesus said unto her, [Let the children first be filled: for it is not meet to take the childrens bread, and cast it to the dogs.]

[Paraphrase] 27. I am first to exercise my office, to distribute my miracles of mercy among the Jewes, which have alwayes had a neerer relation to God, then any other nation, and all other nations looked on by them, as vile and profane, not to be converst with, They are first to be taken care for, and when they have their fill, then the fulnesse of Gods mercy may everflow to the Gentiles.

28. And she answered and said unto him, [Yes Lord, yet the dogs under the ta∣ble eat of the childrens crumbs.]

[Paraphrase] 28. Though it be so, Sir, yet that which may be had by another poor creature without prejudice to the Jews, is all that I beg of thee, and such proportions are allow'd even to dogs, when the children have the full meal.

29. And he said unto her, For this saying] goe thy way, the devil is gone out of thy daughter.

[Paraphrase] 29. And he said, The faith exprest by this answer of thine is such, Mat. 15. 28. and so much beyond ordinary, that it shall not goe unrewarded, and therefore

30. And when she was come to her house, she found the devil gone out, and her daughter layd upon the bed.

31. And again departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.

32. And they bring unto him one that was deaf, and† 1.12 had [note e] an impediment in his speech, and they beseech him to [put his hand upon him.]

[Paraphrase] 32. blesse him, and so cure him.

33. And he took him aside from the multitude, and put his fingers into his ears, and [he spit and touched his tongue.]

[Paraphrase] 33. touch'd his tongue with a little spittle on his fin∣ger, and nothing else.

34. And looking up to heaven he* 1.13 sighed, and said unto him, Ephphata, that is, [Be opened.]

[Paraphrase] 34. All impediments be removed, thy hearing and speaking come to thee.

35. And straightway his eares were opened, and the string of his tongue loosed, and he spake plain.

36. And he charged them that they should tell no man, but the more he charged them, so much the more a great deal they published it.

37. And were* 1.14 beyond measure astonished ••aying, He hath done all thigns well, he maketh both the deaf to hear, and the dumb to speak.

Annotations on Chap. VII.

[ a] * 1.15 V. 2. Defiled] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fignifies two things, polluted and common, and is no more to be rendred com∣mon, when the sense is for unclean, then it should be ren∣dred unclean when the sense is for common. From this first notion of the word for polluted, is the Latine word coenum, a sink or mire, and the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is turned into the old Latine, quino, from whence inquino to pollute is now in use, which notes this notion of it for polluted to be an ancient and primitive, not any Metaphorical secon∣dary notion of it: In this notion it is used for any thing that is forbidden by the Ceremonial laws of the Jewish worship, as being opposite to clean or lawful; Thus meat which is by that law forbidden, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pol∣luted, 1 Mac. 1. 50. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, swines flesh, and forbidden, polluted or unclean cattel, and so v. 65. Thus Acts 10. 14. and 11. 8. and Rom. 14. 14. Heb. 10. 29. and from thence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to defile, Mat. 15. 11. and in several other places. So say the Grammarians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abominable, or un∣clean, that is, such as in the reputation, and by the prohi∣bition of the law, are made such. Thus when not by strict law of Moses, but (which among the Pharisees was all one) by the tradition of their Elders, or injun∣ctions of the Rabbins among them, they were to wash, whensoever they eat any meat, hands unwash'd at such a time, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, polluted hands, that is, guilty of the breach of those laws, which in their opinion required this constant washing before meat. So Maimonides on* 1.16 Misnaioth. Dicimus non licere homini panen edere, antequam manus laverit: We say a man must not eat bread before he wash his hands. And lib. Yad. * 1.17 tract. Berachoth, Quicunque comederit panem, super quem dicitur benedictio Hammo••si, Benedictus qui pro∣ducit panem, opus est ut lavet manus antè & post, Who∣soever eates the bread, over which they recite the bene∣diction Hammotsi, Blessed be he that produceth bread, he must w••sh his hands before and after. By this is noted, not all kind of eating, for say the Rabbins, Super illud quod non vocatur propriè panis, over that which is not properly called bread, as cakes made of honey and sugar and Armonds, &c.) they recite nor the benediction Ham∣motsi. And therefore 'tis not simply eating here, but eating bread, v. 2, and 5. To this custome referres that of Joh. 2. 6. where the vessels of water, which were there at the feast, are said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the Jews custome of washing alwayes be∣fore meat, that is, stood there for that use, or purpose. Now for the manner of washing, what it was, is here describ'd v. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they wash their hands to the wrist, The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the hand up to the wrist,* 1.18 and is indeed but a part of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the critical notion of it. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken in Homer and Hippocrates and other authors for the whole arme, (of which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the Anatomists use out of Hesiod and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the extreme part of it, in Hippocra∣tes, is the hand peculiarly) and so it seems to be taken, 1 Mac. 15. 30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to carry the arm, (not hand) with the shoulder to the

city, just as in Homer he that stroke one on the* 1.19 shoul∣der with his sword, is said to have cut off his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, his arme doubtlesse. Agreeably to this notion the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Agones signifies to cuffe at the armes end, as we call it, and is all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one of the five exercises in the Olympick games. Which makes it clear, that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is meant the hand with the wrist (which Theophylact with lesse exactnesse ren∣ders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 up to the elbow) for so 'tis the man∣ner of the Jews to wash with their hands held up, that the water may come down so farre, to such a part of the wrist, which they call the elevation of their hands, and so here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is clearly to wash with this elevation, this rite or ceremony usual in their wa∣shings, and to wash thus farre. So Maimonides, Yad. tr.* Berachoth, where he asks the question, Quousque pertingat manuum lotio, how farre the washing of the hands reacheth, and answers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 usque ad Perek. by Perek understanding that joynt, which sets on the arme to the hand. So Joseph Ben Levi, and R. Alphes, that to wash the hands according to the rite of the San∣ctuary, it must be ad eam compaginem, quae ad finem manus est, to that joynt, which is at the end of the hand, that is, to the wrist. So R. Solomo Bar Nathan, before eating bread properly so called, requires washing of the hands up to the wrists. See Mr. Po. Miscell. p. 367, &c. Of this use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we have a clear ex∣ample in Palladius Lausiac. Hist. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. where Sal∣via seeing Jubinus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, take a laver and wash his hands and his feet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) tels him, that she was now sixty years old, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that for receiving the Communion, neither her face, nor feet, nor any other part had ever touched water, where though the interpreter Gentianus Hervetus render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 palmis, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 extre∣mis manibus, yet the matter is clear, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies the hands and wrists together, and, applied to the feet also, the feet and ancles, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the hands on∣ly, which, as was said, are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the extreme parts of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as that signifies armes.

[ b] * 1.20 V. 4. Market] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies any promiscuous or popular assembly, These (setting aside the sacred assem∣blies, which are otherwise express'd) are principally of two sorts, either 1. to buy and sell, or 2^dly, to resort for justice, and the word here used commonly signifies both, or either of these, 1. a fair or market, 2^dly, a place of judicature, an hall or court of judgement. From the first is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to buy, most ordinarily used in that sense, and rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by Hesychius, but yet withall signifies to that other sense, and is by him rendred not only in com∣mon to both, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to spend ones time in foro, but in particular, respecting these courts of justice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where that of consulting and debating or plead∣ing, belongs to the Courts not Markets; From this lat∣ter notion of the word,* 1.21 comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 giving of justice, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Hesychius, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a court day (see Note on Acts 19. l.) And so 'tis probable that Acts 17. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are the officers of their courts, serjeants, &c. and the Jewes ta∣king to them some of the wickedest of those, and so rai∣sing a tumult, will be parallel to our calling a Constable, and raising the town, which by malitious men, by the help of wicked officers, may be against Apostles, or any the best of men, as there it was against S. Paul. Thus the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 clearly signifies, Acts 16. 19. where at Philippi the owners or masters of the Pythoness, conceiving themselves injured by S. Paul, apprehended him, and drew him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the hall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the Roman magistrates there. The question now being, [in which of these senses the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be taken in this place] cannot be decided from the nature of the word, which beares both indifferently, but from the businesse in hand which is the tradition of washing among the Jewes. That, we know, was up∣on any legal uncleannesse, or suspicion of having con∣tracted any such. And to that all promiscuous assem∣blies were lyable, where heathens were usually inter∣mix'd, or possibly Jewes under some legal uncleannesse. But at this time when the Jewes were under the Ro∣man p••••urators, their courts of judicature were most eminently so, the Procurator and his band or guard of souldiers being alwayes there. On this ground it is di∣stinctly said. Joh. 28. 28. that the Jews would not goe in thither, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they might not be defiled, which testimony makes it clear, that going in to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this sense, into the judgment hall, was by the Jews resolved to be matter of defilement. And there being not any so clear testimony in the Scripture for the other, as it signifies a market, or place of buying and selling, it may be thought remarkable to preferre this interpretation of the word in this place, for a court hall, from whence all Jews that came were obliged to wash themselves, as from a legal pollution; But I now rather adhere to that, which* 1.22 Mr. Poco••k hath conceived, in reference to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it signifies a Market, interpreting the place from a rule of the Rabbines set down by Mai∣monides in these words, Tr. Berachoth, c. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. A man shall wash his hands in the morning so that it shall suf∣fice him for the whole day, and he shall not need to wash his hands as oft as he eates; which holds in case he doe not avert his mind any other way (that is, goe abroad, or meddle with businesse, goe to the Market &c.) but if he doe so, he is bound to wash his hands as oft as there is need of washing; that is, before he eat or pray; And so that may well be the meaning of the place, that the Pharisees eat no meat, before they have wash'd their hands, and in case after the morning washing they goe to the market, or fall to any worldly businesse, wherein there may be very easily some legal pollution they must wash their hands again before they dine.

[ c] * 1.23 Ib. Wash] The word here used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as it differs from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 3.) signifies not only the wash∣ing of the whole body, (as when 'tis said of Eupolis (which wrote the Tragedy call'd Baptae against Alci∣biades) that being taken and thrown into the sea, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he was immers'd all over, and so the baptismes of cups &c. in the end of this verse, is putting into water all over, rincing them) but washing any part, as the hands here, by way of immersion in water, as that is opposed to affusion, or powring water on them. For that is all the difference, saith learned Mr. Pocock observable in Hebrew betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & that the former notes immersion, the other affusion of water, both indifferently used of any part, and both sometimes for any kind of washing that part. And so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luke 11. 38. is plainly used for the washing of hands before meat. What is here affirm'd of the Pharisees washings is observed by Epiphanius of the Essens, who yet seem tohave had it, as they had much more, from the Pythagorean Philosophers, whose doctrine it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that purity was to be obtained by purga∣tions, and irrigations and washings.

[ d] * 1.24 V. 22. Foolishnesse] Of the several notions that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imprudence, or folly may be capable of, that which seems most proper to this place, is that of boasting, which is the most unseemly thing, and so the most contrary to prudence, or wisdome of conversation. In this sense the word is used 2 Cor. 11. 1, 19. (and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 madnesse v. 23. (and ch. 12. 6, 11. where he foresees that his speeches for the justifying of his Apostleship against the seducers will by them be ac∣counted boasting, and being so he knows it must goe for folly. In this notion it will accord, and associate very well

with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 calumny, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pride, which immediately precede, the calumniating, fastuous (in∣solent) and vain-glorious behaviour, going ordinarily together.

[ e] * 1.25 V. 32. Impediment &c.] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies one of an impedite, stammering speech, one that was tongue-tyed, and to that the next verse seems to agree, where we reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the string that tyed his tongue, was loosed; and so 'tis in••••preted here by the Syriack. But it may seem here more a∣greeable, to take it as all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 speech∣less; for, 1. so 'tis recited in the end of the Chapter, v. 37. he makes the deaf to hear, and the dumb to speak, which is evidently their observation upon this particular miracle. 2. the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies dumb, and is rendred ordinarily 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all words to express perfect dumbness, is twice rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Exod. 14. 11. and Isaiah 35. 6. where yet in both places, the sense beares, totally dumb, and not only of a stammering speech, In the first place, Who makes the dumb, or deaf, the seeing, or blind? In the second, The lame shall leap as an hart, and the tongue of the dumb shall sing.

Notes

• * 1.1

  armes
• † 1.2

  armes to the wrist
• * 1.3

  hall of judgment.
• † 1.4

  beddes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  injunctions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.6

  you do fairly di∣annul, or abolish 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  revileth, or speaketh ill of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  mach na∣tions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• ‖ 1.9

  imm••de∣rate desires, wickednes∣ses, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• † 1.10

  calumny 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

  extraction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.12

  dumb, or that could hardly speak, tongue-tyed
• * 1.13

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

  more then above mea∣sure. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.15

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

  Tr. Ch••gi∣gah, c. ••1. §. 5.
• * 1.17

  c. 6. sect. 1.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  vid-Septal. in Arist, pro∣blem p. 127.
• * 1.20

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  Not. Mi∣scell. c. 9.
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