Annotations upon all the New Testament philologicall and theologicall wherein the emphasis and elegancie of the Greeke is observed, some imperfections in our translation are discovered, divers Jewish rites and customes tending to illustrate the text are mentioned, many antilogies and seeming contradictions reconciled, severall darke and obscure places opened, sundry passages vindicated from the false glosses of papists and hereticks / by Edward Leigh ...

A Review of the whole worke, consisting of emen∣dations and Additions.

MATTHEW. Chap. 2. verse 1, 2.

THE Papists affirme three things of the wise men. 1. That they were Kings.* 1.1 2. That they were three. 3. That their names were Gaspar, Melchior, and Baltasar. But there is no ground in the Scripture for any of these opinions.

Matth. 3.11. Whose shooes I am not worthy to beare] Or unloose, as Marke 1.7. The Baptist saith, he is not worthy to loose or take away our Saviours shoes, that is, to be his Disciple, for by Maimonie in the Title of learning the Law. ch. 5. we learne, that the Disciples of the Jews Doctors, were to doe that service for their Masters. Mr. Thorn∣dikes discourse of the right of the Church in a Christian State. ch. 2.

Matth. 4.3. Since thou seest thy selfe to be forsaken of God, &c. Perkins there in the Margent should be set higher to the former note, and Calvin to that, though those words are no good sense, for how should he that is forsaken of God, be able to doe such a Miracle. Rather thus, if thou hast such neer relation to God, now that thou standst in need of bread and hast none at hand, command, &c.

Matth. 5.18. Iota] The Syriack hath Iod, and so it is likely (saith * 1.2 Menochius) Christ said, as speaking to the Hebrewes, amongst which Iod is the least of the letters: but the Greek interpreter put for it some thing like that it might be understood of the Graecians

Matth. 6.2. Doe not sound a trumpet before thee] Because those fasts were solemni∣zed in the streete with sound of trumpet.* 1.3 Thorndikes discourse of the right of the Church in a christian State. ch. 4.

Matth. 8.12. Gnashing] In Greeke it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a shaking or chattering of the teeth, such as is in those which are taken with the fit of an ague.* 1.4

Matth. 9.15. Can the children of the bride-Chamber mourne] By which he understands the Apostles, and alludes to the custome of their weddings;* 1.5 many were wont on the wedding day to attend on the bridegroome, and bring him home, that the frequency of friends and companions might adde to the dignity and cherefullnesse of the Marriage.

Matth. 10.2. Instead of the Etymologies of some of the Names of the twelve A∣postles there, take these as more genuine and proper from Caninius his loci Novi Testa∣menti. Philip Warlike who is delighted with horses. Bartholomew the son of Thalmai. Thomas a twinne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek, as the Evangelist interpets it: Iames a supplanter, Matthew the gift of God, in Greeke Theodorus, that of Bartholomew there being a Greeke name, Marke 3.16. (though some hold so) is not proper.

* 1.6Matth. 11.14. This is Elias which was for to come] Christ the best interpreter of Scripture, expounds here what is meant by Eliah, Mal. 4.5. viz. Iohn Baptist, who is called there Eliah, for the great similitude that was betweene them. They had the same girdle and raiment. Eliah offended Iesabel with his liberty of reproving; and Iohn Baptist Herodias, both dwelt in the desert, both were inspired by God.

* 1.7Vers. 25. At that time Iesus answered and said] Here and in other places of the Gos∣pell it is said, that Jesus answered, where notwithstanding it appeareth not by any circumstance of Scripture, that any had spoke unto him: I take this terme not for a bare Hebraisme, but indeed for a proposall relative to another. Now many which opened not their mouth in the presence of Jesus Christ; ceased not to speake in the presence of their heart, but their thoughts being knowne to him, hee answered the subject of their thoughts, D'Espaigne of Popular errours, §. 4. c. 3.

Vers. 28. Those words in my Annotations, p. 31. therefore not said take away but rest from the foure first should be left out.

Chap. 12. v. 43, 44. The Holy Ghost would teach these particulars. 1. Where ever Christ comes by the Gospell to a people, hee finds the Devill dwelling in them. 2. His intention is to cast him out. 3. He is cast out in many. 4. He being thus cast out, the house is swept from many common corruptions, and adorned with many common gra∣ces. 5. The Devill will after try, whether they have indeed received Christ by faith. 6. Else the common gifts will rather incourage him. 7. When he returns againe, he returnes with seven worse Spirits, there will be more hope of a prophane person, then one which hath such common workes.

Chap. 14. v. 6. But when Herods birth-day was kept] The ancients were wont with feasting to celebrate their birth-day, which custome the Hebrewes followed. Ierome on this place inveighes sharply against it:* 1.8 Nullum alium invenimus observasse diem natalis sui, nisi Herodem & Pharaonem: ut quorum erat par impietas, esset & una solennitas.

* 1.9Chap. 16. v. 19. Those words upon that place in the booke, this is not Peters key, but the Popes pick lock, should be out.

An expression manifestly borrowed from Esay 22.23. Whence our Lord, Apoc. 3.7. is said to have the key of David, that is, of the house of David, whereby the Apostles under our Lord are made Stewards of the Church, as Eliakim of the Court, to admit and exclude whom he pleased. Mr Thorndike.

Chap. 18.7. Let him bee unto thee as a heathen and a Publicane] Not as if the Hea∣thens could bee excommunicate the Synagogue,* 1.10 who never were of it, or as if the Jewes then durst excommunicate Publicans and Gentiles, it was proper for our Lord to signifie, how he would have Christians to use the excommunicate, there being no reason why hee can be thought by these words to regulate the conversation of the Jewes, in that estate, so long as the Law stood, but to give his Church rules to last till the worlds end. Thorndikes discourse of the right of a Church in a Christian State. Chap. 1.

Ve. 20. Where two or three are gathered together in my name, there am I in the midst of them By the rules of the Synagogue, under ten that are of yeares there is no congregation. Be∣fore that number of such as are come to yeares be present, they goe not to prayers. But our Lord intending to free his Church of all rules that might abridge the privi∣ledges of it,* 1.11 knowing that occasions might fall out to diminish the number of his people that desired to assemble, assureth them of his presence in the midst of them, where the least number agree in the things which they desire at his hands.

Chap. 21.19. Let no fruite grow on thee hence forward for ever] Let that which is thy fault be thy punishment, thou bearest no fruite at all; whereas the nature of thy kind is ever to have one fruite, one under another, alwayes some though not in a full ma∣turity,

since therefore thou bearest no fruite at all, never maist thou more beare any fruite. Dr Hals Paraphrase.

The reason (say some) why Christ cursed the figtree though the time of bearing fruit was not come, seemes this, that it made a glorious shew with leaves, and promi∣sed much, yet performed nothing; and so it seemes well to set forth the cursed condition of an hypocrite. I rather approve of this Interpretation then that first given in my Annotations, there being some just exceptions against it.

Chap. 23. v. 4. That Exposition in my Annotations, Not Ceremonies, &c. may not seeme so proper perhaps, because the Pharisees also thought to be justified by their works, and lookt for Christ a temporall King. Beza saith, it is not to be understood of the corruptions of the word which men altogether ought to avoid,* 1.12 but of that exter∣nall exaction of the Law in which they are for the most part rigorous who are most in∣dulgent to themselves.

Matth. 25.1. Then shall the kingdom of heaven be likened unto ten Virgins, &c.] Ten Vir∣gins, that is, many; See Gen. 31.41.* 1.13 Virgins] Having respect to the custome of that time, Virgins carrying Torches brought home the Bridegroome.

Vers. 4. The foolish Virgins had only oile in their Lampes, an outward professi∣on, but not in their Vessells, grace in their hearts.

Vers. 9. Go ye rather to them that sell, and buy for your selves] This is not a direction, but an exprobration.

Vers. 34. Then shall the King say unto them on the right hand, Come ye blessed of my Fa∣ther inherit the Kingdome prepared for you from the foundation of the world] Christ perhaps will not use that forme of words, but his Sentence will be according to the tenour of them.

1. We have a loving invitation, or calling of them to himself. Come] They were now at Christs right hand, come neerer to me; they loved his appearing, and longd for it; Come Lord Jesus, thy Kingdom come; he calls them as a Husband his wife, come into my Chamber, my bosome.

2. The title he gives them, ye blessed of my Father, That is, In relation to what they were in the world, this was their condition then, though themselves sometimes, and others perceived it not; blessed of my Father, not of the world; they began not to be blessed now, but appeared to be so.

3. The assignation of the reward, receive the Kingdom prepared for you, Kingdom is the height of all worldly felicity, therefore glory is so called.

Vers. 37. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred and fed thee? or thirsty and gave thee drink, &c.] They shall not then make any such que∣stion; it is a Parable, and 1. God would have us know that what ever good or bad is done to the Saints, Christ counts as done to him. 2. The Saints at the last day will not look on any thing that they have done as worthy of Christs taking notice of it.

Mat. 27.46. Those words in my Annotations Christ spake partly in the Syrian Language should be left out.

MARKE Chap. 1. Vers. 2.

THose words in my Annotations, because the Testimonies of two Prophets fol∣low, Malachy and Esay, should be left out.

Mar. 3.6. And straightway took counsell with the Herodians against him] The Herodians were Sectaries or Hereticks of the Jews which beleeved Herod the 〈◊〉〈◊〉 to be the Messiah,* 1.14 or the Christ promised by the Prophets, because they saw the Scepter in him to have de∣parted from Judah, according to the Oracle, Gen. 49.10. Herod greedily ••••ard these flatterers, and favoured them, therefore he killed the Infants in 〈◊〉〈◊〉, that he might kill Christ, that none might be taken for the Messiah to himself.

Mark. 5.5. And alwaies night and day he was in the memories, and in the Torches] The Jews had their Sepulchres not in their Cities, but in the fields out of their Cities, like to Chambers which might receive many men.* 1.15 See Esay 65.4.

Both their publike and private Sepulchres were ordinarily out of the City, Josh. 24.30. we read that it was granted to their Kings, or some of their chiefe men, and such as had deserved well of the Commonwealth to have their Sepulchers within their Ci∣ties, 1 Kings 2.10. and 11.43. This custome they had to bury the dead out of their Cities,* 1.16 left the aire corrupted with the stench of their Carkasses should hurt the living, and that their gastly looks might be removed far from them. By the touching also of the Tombs & Carcasses legall uncleanness was contracted, and therfore the Jews thought fit to remove the occasion of this by having their Sepulchres out of the City.

Mark. 5.11. A great heard of Swine feeding] It is enquired whose Swine these were; Menochius saith it is most probable they were the Gentiles, for Jos••p••us l. 7. 〈◊〉〈◊〉 saith Gadara,* 1.17 is an Ethnicke City in Religion. It is not likely (saith he) that the Magi∣strates of the Jews would suffer those of their own Nation to nourish heards of Swine, since these Creatures were condemned by their Law, and held to be uncleane, Levit. 11.7. and it was not lawfull to eate them. Neither doth that favour the contrary opinion (saith he) which is spoken of the prodigall Son, Luk. 15.15. that he fed swine, for that is a parabolicall, not historicall Narration, and if it were historicall it would not make for it, for the Prodigall went into a far Country, that is, out of the limits of Judaea, where no law forbad them to have Swine, and there kept Swine.

Chap. 9.49. For every one shall be salted with salt] viz. With the salt of tribulation, * 1.18 by which the Elect are proved, and with the salt of wisdome, with which they direct their actions and affections according to the rule of Gods Law.

Vers. 50. Have salt in your selves, and have peace one with another] By salt is meant (as Chemnitius, and others observe) sincere doctrine and Discipline, whereby the people of God are seasoned, and kept from the putrefaction of sin and errour; this salt is so to be sprinkled, as that if it be possible, it may have peace joyned with it.

LUKE Chap. 1. ver. 1.

Fully perswaded of, so it should be in my Annotations; so Esrey hath it. But though we say in Latine hoc mihi persuasum est, yet in English, not the thing, but the person is said to be perswaded. See Rom. 14.14.

Chap. 2.4. Whence should be left out in my Annotations, and the words follow∣ing run thus, Christ was called by the Jews a Galilean and Nazarite because he lived there. Mat. 2. ult.

Chap. 2.8. Shepheards abiding in the field, watching over their flock by night] That which Souldiers were wont to do in War by reason of Enemies, that Shepheards were wont to do by reason of wild beasts or theeves,* 1.19 watch in their turnes. The night was divided according to their military Discipline into foure watches, that the Souldiers which could not watch all the night, might watch the fourth part of it, that is three hours, and that some still might be ready to relieve those who were oppressed with labour or sleep. This space of three hours is called a watch, hence the Scripture often speaks of the first, second, third, or fourth watch.

Ch. 3. v. 1. Herod being Tetrarch of Galilee] The word Tetrarch is a Greek Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He is properly so called who possesseth the fourth part of a Kingdom or other dominion,* 1.20 as Herod possessed the fourth part of the jewish kingdome, although it is sometimes simply taken, and Tetrarcha is the same with Toparcha, Hee that is Lord of some place or part of a Country; whether it be the fourth part, or a greater or lesser.

Chap. 7. v. 22. To the poore the Gospell is preached] Some thinke that version is pro∣per (though I have something the other way in my Annotations) because here is shewed Gods goodnesse in sending his Gospell the glad-tydings of salvation even to the poore, Heb. 4.2. the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are rightly rendred to us is the Gospell preached.

Chap. 10. v. 31. And by chance there came downe a certaine priest that way] Some say * 1.21 one may use the word fortune and chance and urge this place, and that Eccles. 9.11. for it, but Dr Taylor is against it, whom I should therefore in my booke have set at the end of my note on this place, and not in the margent Austen in his retractations repented that he had so often used that wicked and execrable word fortune. Cum ex∣tremis duobus significandis adhibeantur fatum & fortuna: sicut rem detestantur toto animo Catholici; sic à vocabulis libenter abstinent. Chamier us. I dare not say (saith Mr Wheat∣ly) it is a sinne for one to say by good chance such a thing fell out, but unlesse when we name Chance, our intention be to denote Gods secret providence, and wee doe see and observe his hand in that thing which we say chanced, then I doubt not but that we are guilty of finise.

Chap. 12. v. 35. Let your loynes be girded about] viz.* 1.22 That you may readily serve your Master, returning home, see v. 37. Christ did so, Iohn 13▪ 4 Servants waited at Tables girt; that they might be more fit for service, left their long garments which they used should hinder their service.

Chap. 23. v. 40. In stead of those words in my Annotations, it makes not for late penitents, read thus, this example is too much abused by those that put off their repen∣tance, though true repentance be never too late. There is one example least any should despaire, and but one, left any should presume.

Chap. 17. v. 10. When ye shall have done all those things which are commanded you, say, wee are unprofitable servants; we have done that which was our duty to doe] This doth not as∣sert a possibility of complete fulfilling the law (as some Popish expositors abuse the text) but Christ speakes it by way of concession Unprofitable, not in that sense that he is spoken of Matth. 25.30. these here doe not hide their talents, but two wayes, 1. Be∣cause if they had done all this they could not have obliged God, nor merited, be∣cause they should have done but their duty, we cannot make him a debter by perform∣ing our duty. 2. You have not profited so much as you might have done.

JOHN Chap. 1. Verse 1.

MY Annotations on that should run thus, not onely because he is the internall word, and after those words the word was with God, there God is taken perso∣nally.

Chap. 3. v. 29. Those words in my Annotations there, for so by an Hebrew phrase, &c. should be left out.

Chap. 4. v. 46. A certaine noble man] A certaine Kingly man, Regius quidam. Calv. Beza. Vir Regius. Arabs. either of a Kingly stocke,* 1.23 or one of Herods courtiers and of∣ficers.

ACTS. Chap. 2. Verse 3.

AND there appeared, unto them cloven tongues, like as of fire, and it sat upon each of them] The Holy Ghost sate upon the Apostles in the forme of a tongue, because he made the Apostles here preachers of the Gospell; the tongue is the instrument of preaching,* 1.24 by tongues therefore they received the gifts of tongues.

By fiery tongues the efficacy of the Apostles preaching is signified.

Vers. 44. And all that beleeved were together, and had all things common] Of the mean∣ing of the first words were together, see Beza, Mr Lightfoote in loc. Calvin interprets it not of dwelling together in one place, but of being of one heart.

* 1.25For the latter words, the Papists say this community is a kind of perfection, and thence lay a foundation for their Monasteries and Nunneries, the Libertines also in Germany and others abuse this place.

* 1.261. The property of things was distinct, though they had all things common in the use; they sold their lands, therefore they had a right to alienate them; they themselves gave to the necessities of the poore.

2. There was no obligatory precept to bind professors to this. 5. Acts v. 4.

3. There was no ordinance of the Apostles whereby men were bound to this com∣munity, many precepts rather contradict it. See 1 Cor. 16.2. 1 Tim. 5.8.

4. If men had not a propriety in their goods, then stealing would be no sinne under the Gospell. Ephes. 7.28.

Chap. 3. v. 21. Whom the heaven must receive] It is doubtfull (saith Cajetane) whether he means that Christ shall receive Heaven as a King his Kingdom, or heaven shall receive Christ, as a place receives the thing placed, both senses are true and agree to this place, but the latter is the more genume; the Syriacke renders the words thus, quem oportet Caelo Capi.

Chap. 4. v. 13. Ignorant men] Idiots, so the Greeke, and so Calvin. Beza, and the Vulgar render it.

* 1.27The Apostles are so called, 1. In respect of their state and kind of life, they were private men, not set in any publicke office. 2. By reason of their doctrine, illiterate men. 3. By reason of their dignity and esteeme, plebeians and of no account. 4. By rea∣son of their popular dialect; but that they were not idiots in knowledge, Peter and Iohn shew v. 19. and 27.28.

Chap. 6.15. Saw his face as it had been the face of an Angell] The face of an Angell signifies some excellent and heavenly thing in his countenance, viz. an Angelicall shape and majesty.* 1.28 God bestowed a new and wonderfull splendour on Steven, and as it were the beames of a glorious body, such as he gave to Moses Exod. 34.1.

Chap. 7.14. The wives of Iacobs Sonnes which came downe with him into Egypt were but nine &c. those words I have in my Annotations out of Langus, but he had ele∣ven brethren, and they all had wives for ought appeares in Scripture.

Vers. 16. Ibid. Those words the Father of Sichem, &c. to James are misplaced, they should follow the last words of that 16. v. Emor the father of Sichem, and therefore bee set in the margent against the question and answer.

Chap. 9. v. 31. Then had the Churches rest throughout all Judea, and Galilee and Samaria] Rest in the exercises of the worship of God, had none to vexe oppose, or hinder them therein; a double effect followes this, and were edified. Every particular Church and member of the Church did grow and brought forth more fruit. The metaphor of a building agrees well, because the Church is the Temple and house of God. 1 Tim. 3.

15. And all the faithfull also are Temples, 1 Cor. 3.16.2. Were multiplyed, in num∣ber many came into the Church.

Chap. 20. v. 10. And embracing him] Embrace him on every side.* 1.29

Chap. 23. v. 26. Vnto the most excellent] Or most mighty, it was the title by which the President was usually called. Menochius in loc.

Chap. 24. v. 16. I exercise my selfe] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 id est, me exerceo, laboro, fatigo, q. d. totus sum in hac re.

Chap. 27. v. 34. For there shall not a haire fall from the head of any of you] This is a pro∣verbiall forme of speaking, noting by an hyperbole,* 1.30 that they should not be hurt in the least thing, nor lose the basest things, such as are haires of the head; so farre should they be from losing their lives. The proverbe is taken not onely from the first of Sam. 14.45. 2 Sam. 14.3.11. 1 Kings 1.52. but also from the 21. Chapter of Luke. v. 18.

ROMANES. Chap. 2. Vers. 15.

THeir thoughts the meane while accusing or excusing one another] He meanes by turnes,* 1.31 conscience excuseth them, when their actions are conformable to the Law, and ac∣cuseth them, when not.

Chap. 3.30. It is one God which shall justifie the circumcision by faith] That is, the circumcised Jew, the abstract put for the concrete, so ch. 11. v. 3. the election, that is, the elect. The Hebrewes * 1.32 when they would expresse a thing to the height, put the abstract for the concrete, the quality it selfe for the person.

Chap. 8. v. 13. Doe mortifie the deeds of the body] That is sinnes, because, the body is the instrument of them for the most part.

Ye shall live] He speakes to beleevers, it is meant of a life of comfort and abun∣dant fruitfulnesse, live to purpose and doe much service to God.

Vers. 15. The Spirit of adoption, whereby we cry Abba Father] Abba * 1.33 is a Syriacke word, and Father Greek, to shew, that Jewes and Gentiles agree in calling God Father. Abba was then used by Children, and Father is added, as if he had said, Father, Father, both words are used, because when wee would please, we repeate the same words, as Matth. 7.22. or words of the same signification, as Iehovah Adonai in the beginning of one of the Psalmes.

1 CORINTHIANS. Chap. 4. Vers. 3.

BVt with me it is a very small thing] The smallest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro minimo est. Beza. Vulg.

Chap. 6. v. 9. Nor effeminate, nor abusers of themselves with mankind] The first are properly those, which are called Catamites, qui turpia patiuntur,* 1.34 those men which suffer filthinesse to be acted upon them. The latter are those, qui eadem turpia peragunt, which act that filthinesse on others.

Chap. 11. v. 4. Every man praying or prophecying having his head covered, dishonoureth his head] The Apostle would have Christians to be farre from the rites of Gentiles, their custome was to pray with their heads covered.* 1.35

2 CORINTHIANS. Chap. 4. Vers. 4.

THe God of this world] That, is the Devill, he is not the Creator, upholder or pos∣sessor of the world, but the God thereof. 1. By unjust usurpation. 2. By busie operation, acting in every man of the world. 3. By a voluntary subjection, men yeeld themselves to him to be his slaves. 4. Because of that great universall dominion he hath over the world. Hee no sooner tempts, but we are ready to close with him.

Chap. 5. v. 5. Who also hath given us the earnest of his spirit] Also this is cumulative and additionall to what went before, given, that notes the freenesse of the gift, he speaks of it as already given. The earnest of the spirit, that is (saith Menochius) the Spirit which is a pledge and earnest of future glory, not onely so, but because it is the spirits office to give assurance to the soule.

This gift of God, or worke of the spirit is called an earnest in three respects. 1. An earnest is for confirmation of a promise or agreement, so here of Gods faith∣fulnesse. 2. An earnest is somewhat of the same kind of that which is to be paid after∣ward, and therein differs from a paune or pledge, which may be of another kind, so this gift is somewhat of that which wee shall receive fully in heaven. 3. An earnest is but little of that which is to be paid.

* 1.36Chap. 11. v. 24. Of the Jewes five times received I forty stripes save one] The Jewes gave 39. stripes onely either to signifie their clemency in punishing lesse then the Law permitted, or to shew themselves religious and studious of observing the Law, wa∣rily taking heed that they exposed not themselves to danger, by violating it, if they fulfilled the number of forty.

EPHESIANS. Chap. 6. Vers. 17.

* 1.37THe helmet of salvation] In Greeke it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the helmet of a Saviour, that is, take our Saviour for a helmet, viz. that being armed with his faith, doctrine, and instructions of life, you may not feare the fiery darts of the most wicked one.

PHILIPPIANS. Chap. 2. Vers. 17.

* 1.38AND if I be offered up] The Greeke is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to be poured out as a drinke-offering, viz. his bloud, for there were two parts of the sacrifices, viz. the sacrifice which was slaine, and the drinke-offering as wine or oyle, which was pou∣red upon it. The Apostle alludes to this rite of the sacrifices.

2 THESSALONIANS. Chap. 2. Vers. 8.

WHom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightnesse of his coming] There is a difference between those two words, consume, and destroy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they are here in a speciall manner, distinguished. Illud est tractim imminuere, hoc funditus tollere. Fire consumes Wood, and the candle by feeding on it by little and little, water being powred on fire destroyes it. Cocceus de Antichristo.

1 TIMOTHY. Chap. 3. Vers. 6.

HE fall into the condemnation of the Devill] Not that whereby the Devill con∣demnes, but whereby he is condemned, as the destruction of the ungodly.

2 TIMOTHY. Chap. 1. Vers. 7.

THe Spirit of love and of a sound mind] Because it fils the soule with a sense of Gods love, and so heales the conscience.

TITUS. Chap. 1. Vers. 6.

THe husband of one wife] The Apostle doth not command that a Bishop should ne∣cessarily have a wife, but that he have not two wives. Neither is here forbidden (as Justellus * 1.39 hath rightly observed) Digamia aut polygamia successiva, as the popish * 1.40 Interpreters say, sed simultanea.

HEBREWES. Chap. 2. Vers. 7.

THou madest him a little lower then the Angels] In Greeke it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which may bee referred to the thing, as if he should say, paululum quid, a little deale, and to the time, so it shall be the same with paulisper, a little while. If it be referred to the time,* 1.41 he saith, that Christ for a short space of time was lesse then the Angels, viz. so long as hee had his mortall body. But if it be referred to the thing, that is the dignity, the meaning is, in this thing onely he was lesse then the Angels, that he could suffer and dye.

Chap. 3.11. So I sware in my wrath, they shall not enter into my rest.* 1.42] The decrees of God respect mens everlasting estate, his oath, his dealing and treating with men, that is, his Spirit shall no more strive with men.

Chap. 7. v. 26. Holy, harmelesse, undefiled;* 1.43 separate from sinners] Here are foure em∣phaticall words. 1. Holy, either generally comprizeth all goodnesse, or set apart of God. 2. Harmelesse, This hath relation to his outward carriage, Christ never did wrong to God or man, was free from actuall sinne. 3. Vndefiled, this goes to the inward parts, he was free from corruption of nature, holy in his conception. 4. Separate from sinners. * 1.44 All sorts of men are guilty of Adams sinne, but Christ was not, though he came from Adam, yet he came not by Adam.

Chap. 9. v. 14. Purge your Conscience from dead workes to serve the living God] Sinfull workes are called dead workes, not onely because they merit death,* 1.45 but because they come from a dead nature, to serve the living God, that is, we must serve God with livelinesse, the Attributes of God are suited to the matters in hand.

Chap. 11 v. 6. For he that commeth to God] Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.46 He that is com∣ming, that hath put himselfe on the way. See John 6.37.

JAMES Chap. 2. Vers. 3.

* 1.47AAnd if ye have respect to him] The Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifies (saith Menochius) Cum affectu quodam benignè aspicere. To behold favorably with af∣fection.

1 PET. Chap. 5. verse 8.

BEcause your adversary the Devill] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is he, qui in causa & lite nobis adversatur, so Menochius, and others. He that opposeth us in a suit, such a one is Satan, who strives with us about the salvation of our soules.

Walketh about] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 circumambulat, scilicet assiduè, & continuò. The Devill is that great Peripateticke. Iob 1.7.

Chap. 5. v. 10. The God of all grace make you perfect, stablish, strengthen, settle you.] The Apostle heapes up many words to shew, that God preserves all graces, if it be weake, he protects it, he stablisheth it against opposition, gives new supplies of the spirit, and so excites and strengthens it, and keepes from wavering, settles us.

2 PET. Chap. 1. verse 21.

AS they were moved by the Holy Ghost] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, carried in the armes of the Holy Ghost.

Chap. 2. v. 7. Vexed with the filthy conversation of the wicked] The Greeke runnes thus, opprest under the conversation of the ungodly in wantonnesse. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Verse 14. An heart exercised with covetous practises] Greeke, exercised in cove∣tousnesse,* 1.48 not onely with the practises, but principles.

Chap. 3. v. 12. The Elements shall melt] Like mettall in a furnace, so the Greeke word signifies.

1 JOHN. Chap. 2. verse 20.

BVt ye have a unction from the holy one, and ye know all things] By this unction He meanes the gifts and graces of the Spirit, the holy one, that is Christ. It is an allusion to the pretious ointment in the Old Law, that was powred first on the head of the High Priest and so ran downe.

Chap. 3. v. 20. For if our heart condemne us, God is greater then our heart, and knoweth all things.] That is our conscience, Davids heart smote him, condemne notes a decisive and finall judgement concerning our State. God is greater two waies. 1 in point of judge∣ing, God is the Supreme, the heart the Deputy-Judge. 2 In witnessing, he knowes all things, therefore our owne hearts, Heb. 3.8. We are blind, Gods witnesse is more im∣partiall and severe.

* 1.49Verse 21. Beloved, if our hearts condemne us not] That is, reproach us not for the evill of our States, then have we confidence towards God] That is, we may have a holy libertie and confidence to approach into Gods presence.

Chap. 5. vers. 7. For there are three that beare record in heaven, the Father, the VVord, and the Holy Ghost, and these three are one] Three witnesses to the Godhead of Christ, the

Father by audible voyce in Christs Baptisme and transfiguration. Mat. 3.17. and 17.5. Christ beares witnesse of himselfe by his Doctrine and Miracles, Rom. 1.3. The Spirit by descending on Christ Mat. 3.11. and on the Apostles, Act. 2.3. So Menochius. In heaven, that is, they gave witnesse in a glorious manner, John 5.31. and these three are one, in es∣sence, as the other three in testimonie.

Verse 8. And there are three that beare witnesse in earth, the Spirit, and the water, and the blood, and these three agree in one] Water and blood, holinesse and satisfaction. He al∣ludes to the ablution and oblation of the Old Law, and to the water and blood that came out of Christs side, John 19.34.35. And these three agree in one; that is, to prove that we beleeve in Christ, and that he in whom we beleeve is the son of God.

REVELATION. Chap. 1. vers. 1.

THe Revelation of Jesus Christ] That is, received * 1.50 by Jesus Christ. When God in old time revealed his will to his Church two waies, viz. by vision or Dreames, Numb. 12.6. Job 7.14. the former manner, viz. vision is noted by the common name of Revelation. For all the things that follow in this book were revealed to John waking by visions, but not sleeping by dreames.

There are two parts of this booke of the Revelation; first,* 1.51 a description of the pre∣sent state of the Church, as it was then in the three first chapters. 2. a prophesie of the future State of the Church even to the end of the world, from the fourth chapter to the end of that booke.

VVhich must shortly come to passe] That is, which shall soone begin to be done,* 1.52 although they shall not soone end.

By his Angel unto his servant John] Therefore the whole Trinity revealed this revela∣tion to Christ according to his manhood, Christ to the Angel, the Angel to John,* 1.53 Iohn to the Church.

Verse 13. And in the midst of the seven Candlesticks] That is, of the Church,* 1.54 it signifies that Christ is alwaies present in the midst of the whole Catholike and every particular Church as he promised, Mat. 18.20. and 28.20.* 1.55

Clothed with a garment downe to the foote] As were the Priests under the Law, Exod. 28.4. therefore he signifies, that Christ is our Priest.

And girt about the paps with a golden girdle] As the Priests were girt. Exod. 28.4. The meaning is, that Christ our High Priest stands ready,* 1.56 and is prepared to undergoe what remaines of the Priestly Office for us, that is to intercede with God for us, and to offer the incense of our prayers continually to the Father. See Revel. 15.6. and Dan. 10.5.

Verse 20. The seven starres are the Angels of the seven Churches] That is, the Pastors or Bishops of the Churches, for Prophets in the Old Testament were called Angels, Esay 44.21. Hag. 1.13. and Priests also, Mal. 2.7. Esay 42.19. and in the New Testament, Iohn is called an Angel, Mat. 11.10. and the Apostles of Christ, Luke 9.52.

Chap. 2. v. 9. I know thy poverty] That is, in the world, outward poverty, because tribu∣lation is joyned with it, or if we interpret it of spirituall poverty, that is,* 1.57 thou hast not high thoughts of thy selfe in spirituall things.

But thou art rich] in grace and holinesse.

Chap. 4. v. 7. And the first beast was like a Lion, &c.] These are the qualities of the Angels. The first is likened to a Lion, for his courage and power; the second to a Calfe, for his servile ministry and unwearied labour; the third to a man, for his prudence; the fourth to an Eagle, for his swiftnesse in executing his Office. One of these living creatures was not like to a Lion, another to a man, the third to a Calfe, the last to an Eagle;* 1.58 but every one of these foure living creatures was indued with those foure qua∣lities, and that must be understood of each which is spoken of them all, viz. each of them had great power, diligence, wisedome and speed in executing the commandements of God Almighty.

Chap. 5. v. 6. A Lambe] Christ John 1.29. who for his courage a little before was called a Lion; here for his sacrificing, meekenesse and innocencie, is called a lambe.

And seven eyes] These words may be expounded three waies; first, of the Holy Ghost, as the words following seeme to intimate: secondly, of the infinite providence of God, as Zach. 3.9. and 4.10. Lastly, of the Angels ministring to Christ, as Zach. 1.10, 11. Psal. 77.7. Heb. 1.6. This last interpretation Mr. Foord likes best.

Chap. 9. v. 11. The Angel of the bottomlesse pit] The Devill, because he is condemned thither, reserved there, and seekes to draw men thither.

Verse 14. Loose the foure Angels] That is, the Saracens, Turkes, and Tartars, for although these be three, yet they make foure Kingdomes. Joannes de Vado.

Chap. 10. v. 2. A little Book] A little little booke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 libellulum, it is a diminutive of a diminutive.* 1.59

Chap. 11. v. 1. Measure the Temple of God and the Altar] The Temple signifies the Ho∣ly Catholick Church, 2 Cor. 6.16. Ephes. 2.19, 20, 21.22. 1 Tim. 3.5. Heb. 3.6. The Altar signifies the pure worship of God. 1 Cor. 9.13. and 10, 11. Heb. 7.13.

* 1.60Verse 2. But the court which is without the Temple, &c.] It is an allusion (say some) to the manner of the worship of God among the Jewes, an atrium Iudaeorum, & Gentium, where the Church of God promiscuously received all, then troden downe.

* 1.61Chap. 13. v. 16. To receive a marke in their right hand or in their foreheads] Those that professe, approve and defend the Popish Religion, and the decrees of the Pope, they have received the marke of the Beast in their forehead, those which live according to the Antichristian decrees, and doe what the Pope of Rome shall command; have re∣ceived the marke of the Beast in their hand.

To receive the marke of the Beast, is Legem vel mente sequi, vel lingua profiteri. Cocceus.

* 1.62Chap. 20. v. 8. Gog and Magog] Ierome interprets Gog tectum & Magog de tecto, some Expositors therefore mistaking his meaning, interpret this place of the Pope and Turke, because the one is an open enemy, the other a secret one to Christ.

Notes

• * 1.1

  Whitaker a∣gainst Rainolds Trium Regum incipit pudere Papistas, si qui sunt paulò Cordatiores. Canus relinquit in medio, fuerintne verè reges an non fuerint: negans eos qui asserunt niti historiae quam nullam probatam habuerint, sed probabilibus tantum Coniecturis nonnullis. Chamier tomo secundo. l. 16. c. 1.
• * 1.2

  In loc. p. 12. in the margent of my Anno∣tations, there is Ioth pro Iod.
• * 1.3

  Quod in hypo∣critas dictum, qui plus specta∣toris gloriola, quam ipsius benefacti conscientia, delectabantur. Elegantissimè verò Salvator respexit ad morem triumphatorum, Tragae∣dorum ac Comaedorum. In triumphatorum enim & histrionum ingressu, tubis canebatur ut omnes oculis & auribus at∣tenderent. Nam & hoc loco, quasi Tragaediam aut Comaediam aliquam Pharisaeorum, Christus inducit: &, observante Schotto, fabularum actores seu histriones qui personati, & cum larva prodibant, à Graecis dicti sunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dilh. elect. l. 1. c. 2.
• * 1.4

  Menoch. in loc.
• * 1.5

  Filij Sponsi] Gracè est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non autem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Est au∣tem Gracè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Conclave, seu thalamus nuptialis. Itaque significatur hac phrasi amici ac socij qui familiarius adhiben∣tur, & qui ad ipsum thalamum sponsos deducunt. Hi autem socij nominatim eligebantur & vocabantur ferè ab ipsis sponsis ut sibi adessent, & Conviviis etiam alijsque hilaritatis significationibus quae exhibebantur, interessent. Vide Iudic. 14.11. Matth. 22.14. Apoc. 19.19. Menochius de Repub. Heb. l. 3. c. 21.
• * 1.6

  Cunaeus de Repub. Heb. l. 3. c. 7.
• * 1.7

  Respondens Iesus, id est, subiungens, vel fari or sus. Verbum enim Hebraicum ha∣nah, non so∣lum significat respondere in∣terroganti, sed etiam usurpatur cum quis nulla praemissa interrogatione sermonem Exorditur. Menochius in loc.
• * 1.8

  Gen. 40.20.
• * 1.9

  There is a key of royalty or Supreme au∣thority committed to Christ onely. 2. A key of subordinate power, or charity, given to men.
• * 1.10

  Eum vitabis ut vitantur ethnici & pub∣licani. Allu∣dit enim ad morem Judae∣orum, qui à Consuetudine ethnicorum. & publicanorum, quos pro publicis peccatoribus habebant, abstinebant. Menochius in loc.
• * 1.11

  Thornedikes Service of God at Religi∣ous assemblies. c 6.
• * 1.12

  Vide Calvinum
• * 1.13

  Videntur hae virgines quae faces praefere∣bant sponsae so∣ciae fuisse, quem∣admodum etiam viris socii quidam nuptiarum eo tempore dari consueverant. Lampadum verò ac facularum nocturnarum opportuna in nup∣tiis mentio, non solùm quia ad dispellendas tenebras noctemque vincendam erant necessariae, sed etiam quia boni ominis fuisse videntur ac foecunditatem novae nuptae portendisse. Nemo enim nescit satis frequenti Scripturarum phrasi lucernae nomine filios significari, Psal. 131.17. 3 Reg. 11.30. 4 Reg. 18.19. Porro quod attinet ad vespertinum aut nocturnum tempus, video etiam apud Romanos eundem morem viguisse, ut sole deficiente, atque stellis jam micantibus sponsae deduce∣rentur.

  Menoch. de Repub. Heb. l. 3. c. 21. Nuptiale convivium & sponsorum deductio intendentibus se tenebris fieri solita, que scilicet tempore illo aevo passim caenabant Id. ibid.
• * 1.14

  I•• should be in very Annotati∣•••••• also 〈◊〉〈◊〉 Menochius de Republica He∣brae••rum l. 3. ••. 6. vide illium in Mat. 22.16.
• * 1.15

  Menoc. in Mat. 9.28.
• * 1.16

  Menoch. de Re∣pub. Heb. l. 8. c. 4.
• * 1.17

  De Repub. Heb. l. 7. c. 7. Greae multorum porcorum, quos vel Judaei con∣tra praescriptum legis, vel incolae regionis illius Graecae religio∣nis, alebant. Menoch. in Mar. 8.30.
• * 1.18

  Menoch de Re¦pub. Heb. l. 2. c. 9. The vindica∣tion of the Presbyteriall Government and Ministry. Estote acres in agendo, ita ta∣men ut pax non violetur. Meno¦chius.
• * 1.19

  Menechius de Repub. Heb. l. 6. c. 13. & in loc. See my Anno∣tations on Mat. 14.25.
• * 1.20

  Menoch. de repub. Hebr. l. 1. c. 1. & in Matth. 14.1. Vide Plinium, l. 5. c. 18.
• * 1.21

  Si fortunam di amus provi∣dentiam Dei, quatenus ejus rationobis in∣certa est; veri∣tatem rei te∣nentes; nomen quoque retine∣re possumus At∣que hanc lo∣quendi liberta∣tem scriptura nobis indulger. Epis. Down. in Rami Dialect. l. 1. c. 5. Vide plura ibid.
• * 1.22

  Menoch. de ••epub. Heb. l. 6. c. 4. & in loc.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vox Gr••ca 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non regem aut re∣gulum significat, sed regium, quod scilicet, vel in Regis Herodis aut alterius aula versaretur. Itaque Syrus habet servus regius, Vulgatus noster in textu Geaeco videtur legisse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod regulum significat, Menochius de Repub. Heb. l. 1. c. 8. & in loc.
• * 1.24

  Cornel à Lap.
• * 1.25

  See my Anno∣tations on 4.32.
• * 1.26

  Nimium sunt impudentes qui Platonis deli∣rium sequuti, Meum & Tu∣um tolli evan∣gelica doctrina ex hominum societate vo∣lunt. Beza in loc. Est hoc singulare exemplum charitatis, atque ideo refertur à Luca, ut sciamus nostra abundantia sublevandam esse fratrum inopiam. Verum sana expositione indiget hic locus, propter fanaticos, qui bonorum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fingunt, qua omnis politia evertatur: quemadmodum hoc seculo tumultuati sunt Anabaptistae, quia nullam putabant esse ecclesiam, nisi in communem acervum congesta essent singulorum bona, ut inde promiscuè omnes sumenent. Calvinus. Vide plura ibid.
• * 1.27

  Maior in Acta Idiota dicitur qui proprio tantum, natura lique idiomate seu lingua, & scientia contentus nescit studia literarum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 en••m Gracè proprium significat. Menochius in loc.
• * 1.28

  Cornel à Lap. Facies angeli significat exi∣mium quid, au∣gustum, coeleste in vultu, quali specie, & ma∣jestate Angeli apparere solent. Menochius in loc.
• * 1.29

  Complexus] Vox Graeca 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 id est, circum∣plexus notat arctissimum circumquaque Pauli complexum, ut viscera sua compassionis, charitatis, & misericordiae in eum effundere velle videtetur. Cornel. à Lap.
• * 1.30

  Walth. Cent. Miscell. Theol. 57.
• * 1.31

  Cogitationibus sese mutuò ac∣cusantibus, aut etiam excusan∣tibus. Beza inter se invicem cogitationum accusantium aut etiam defendentium. Vulg. In Graeco est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quae vox signi∣ficat non qualescunque cogitationes, sed quae fiunt ratiocinando & disceptando, dum adhibito judicio rationis animus exa∣minat aliquid, & de eo pronunciat sive verum sive falsum; bonum an malum. Menochius in loc.
• * 1.32

  See Ps. 12.12. Cant. 1.4. Esay 3.4. Ier. 5.21.
• * 1.33

  Hebraicè Ab, Chald. verò & Syriacè Abba, & terminatio∣ne Latina & Graeca, Abbas, idem est quod Pater. Menochius in Gal. 4.6.
• * 1.34

  Scorta scilicet mascula. Menochius in loc. Vide Grotium.
• * 1.35

  Menoch. de Repub. Heb. l. 6. c. 7.
• * 1.36

  Deut. 25.5. Menochius de Republica He∣braeorum. l. 8. c. 2.
• * 1.37

  Galeam saluta∣ris, vel ut alij vertunt. Salva∣toris, id est Salvatorem ipsum assumite progalea. Menochius in loc. & de Repub. Heb. l. 2. c. 5. Vide Bezam.
• * 1.38

  Menochius in loc. 2 Tim. 4.6. Ego enim jom delibor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, pro libamento offeror, & immolor, sanguinem meum quasi libamem Deo profundo, consecro, & sacrifico per martyrium. Menochius in loc.
• * 1.39

  Ad Codicem Canonum ec∣clesiae Vniversae p. 193.
• * 1.40

  Estius, Cor∣nel à Lap. Menochius.
• * 1.41

  Menochius in loc. Vide Estium. Sanctus Tho∣mas utramque expositionem admittit; ita quod paulo∣minus referatur, & ad brevitatem durationis cum Chrysostomo, & ad quantitatem ret cum reliquis; & haec expositio Communior est. Ludovicus Tena.
• * 1.42

  Quasi dicat, si ingredientur in terram pro∣missam, in qua sedes quietas illis pollicitus sum, non Existimer verax. Menochius in loc.
• * 1.43

  Haec tria ita videntur di∣stingui, ut san∣ctus respiciat Deum, Inno∣cens proximum, impollutus se∣ipsum. Meno∣chius in loc.
• * 1.44

  Id est ab eorum vita & moribus longissime distants, & nihil cum illis habens commune. Menochius.
• * 1.45

  Dixit viventi, quoniam dixe∣rat, ab operibus mortuis, quasi docens Deo vivo non placere opera mortua. Menochius in loc.
• * 1.46

  Accedens ad Deum. Vulg. Heb. 10.37. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, veniens, est Christi periphrasis, sic appellatur. Matth. 11.3. & Apocal. 1.4. Menochius in loc.
• * 1.47

  Sic ferè acci∣dit, ut homo Cultu elegan∣tiore nitidus, & auro gemmisque Collucens ad se rapiat oculos Circumstantium, & defixos teneat. Menochius. Iudicatur affectus ho∣minum admirantium & aestimantium splendorem externum. Quod enim admiramur & magnifacimus, id intentè adspi∣cimus, & cum reverentia atque veneratione respicimu•• Brochmand in loc.
• * 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.49

  Accedendi, & ab ••llo postulata impetrandi. Menochius. Omnes tres personae SS. Trinitatis in Caelo, & de Caelo, tum Angelis, tum maximè hominibus testimonum perhibent Christo, quod solus ipse sit verus Messiae Deique filius. Menochius.
• * 1.50

  Menochius. Joannes de Vado.
• * 1.51

  Jd. ibid.
• * 1.52

  Menochius.
• * 1.53

  Menochius. Est haec pro∣phetia à Deo data, à Christo Mediatore accepta, Angeli ministerio Joanni delata, à Joanne nobis annuntiata. Jonnes de Vado.
• * 1.54

  See v. 20.
• * 1.55

  Joannes de Vado.
• * 1.56

  Id ib.
• * 1.57

  Ad quam re∣dactus es ex∣spoliatione bo∣norum tuorum propter Christ∣um. Heb. 11.34. Menochi∣us.
• * 1.58

  Joannes de Vado.
• * 1.59

  Intelligit qua∣tuor precipuos angelos malos, qui quasi praesunt quatuor orbis partibus, ligati autem sunt, & divina potentia Coerciti, ne tantum noceant quantum vellent, & possent. Menochius.
• * 1.60

  Atrij nomine intelliguntur hypocritae, qui sanctitatem simulant quum sint impurissimi can••s. Joannes de Vado.
• * 1.61

  Alludit hic Scriptura ad id, quod in Vet. Testamento scriptum est. Deut. 6.6.8. in manu, ut in∣ter agendum respicias, in fronte, ut profitearis. Cocceus de Antichristo.
• * 1.62

  Alludit tantum ad prophetiam Ezechielis cap. 38. & 39. Quemadmodum enim ecclesia gravissimè affligebatur per Gogum & Magogum post reditum è Babylone, & ante pri∣mum Christi adventum: ita diabolus Pontificios omnes in Europa & Turcas in Asia, quasi alteros Gogos & Magogos excita∣vit ab anno 1300. vel. 1320. contra ecclesiam, ut eam funditus perderet, si fieri posset, antequam Christus secundo veniat ad judicium Judaeorum. Joannes de Vado.