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 ...

CHAP. V.

LInacer reading these fifth, sixth, and seventh Chapters of Matthew, burst out into this protestation, Either these sayings are not Christs, or wee are not Christians.

In this Chapter, and the two next, is contained Christs Sermon in the Mount, preached to his Disciples and others that were converted unto him among the multi∣tude. This Sermon may be called the Key of the whole Bible; for here Christ openeth the summe of the Old and New Testament. Christ quotes and repeates whole sen∣tences out of it else where, Luke 11.2. and 12.22.13. ch. 14.14. ch. 34.16. ch. 18. This Sermon is the same with that which is set downe by Luke 6.20. For they have one beginning and one matter, the same order of preaching and the same conclusion. Luke relates things more briefly, Matthew more fully, Chemnitius, Calvin, Perkins, though Piscator and others bee of another opinion.

Our Saviour sheweth here, that the happinesse which by him they were to expect, did consist in spirituall grace and eternall glory, the one being beatitudo viae, our hap∣pinesse in this life, the other beatitudo gloriae, our happinesse in the life to come.

Vers. 1. The Mountaine] By the highnesse of the place f 1.1 declaring that Hee would deliver nothing common or low. Eras.

And when he was set] It belongs to the Teacher to sit in a chaire or higher place, that he may be heard from far. Session also notes the tranquility of Christ, for the body sit∣ting, the Spirit is quieted, and is apt to meditate in, & teach divine things. Corn. à Lapide.

Vers. 2. g 1.2 And he opened his mouth, and taught them] Theophylacts note is witty. He makes a question whether the first word be not superfluous or no, for how could Christ teach but he must open his mouth? He answers that these words were not idle, for Christ did sometimes teach and opened not his mouth, viz. By his life and mira∣cles; but now he opened his mouth and taught them by doctrine.

It is a pleonasme, Calvin, as we use to say, I have heard it with mine eares. An Hebra∣isme. i.e. He bagan to speak. Some interpret it thus, he spake before by the mouth of his Prophets, now with his owne mouth.

This phrase is emphaticall, and signifieth that He delivered to them deepe matters of weight and importance. Ephes. 6.19. Iob. 32.23.* 1.3 And this may appeare by the con∣clusion of the Sermon. ch. 7. v. 29. Yet this is not perpetually true of this phrase saith Beza. These words imply two things, First, the excellency of the Speaker, Psal. 78.1. Secondly, the Majestie and authority of the Speaker, Pro. 31.28.

And taught them] Not upon a perfect Text as Hee did Luke the fourth.

These eight Beatitudes are as it were the eight Paradoxes of the world:* 1.4 for the world and Philosophers place happinesse in riches, not in poverty; in sublimitie, not in humili∣ty; in fulnesse, not in hunger; in joy, not in mourning.

Vers. 3. Christ sets not downe that wherein formally blessednesse consists, but rules whereby we may know whether we be blessed or no, occultae praedestinationis indicia, & futurae gloriae praesagia. To bee poore in Spirit, pure in heart, meeke, mercifull, are stiled so many beatitudes. Schoolemen say truely, they are beatitudo disponens, so ma∣ny dispositions to perfect blessednesse.

h 1.5 Poore in Spirit] i 1.6 Beggers in Spirit, Esay 66.2. Austin and Chrysostome expound it of in∣ward humility; the meaning is, those that have a spiritual sence of their spirituall misery.

Vers. 4. Mourne k 1.7] It signifieth great sorrow. Piscator and others expound it of sorrow for sin. For they shall be comforted.] They shall have inward and outward comfort.

Vers. 6. Blessed are they which doe hunger and thirst after righteousnesse] or, they that are hungring and thirsting, So the Greeke runs, after the participle of the present tense, intimating that wherever this is the present disposition of mens soules, they are blessed.

Vers. 8. Pure in heart] Austin renders it mundi-cordes. Purity is of two sorts, First, that which is contrary to pollution, as water when it is cleane, and not mudded nor defiled. Secondly, Which is contrary to mixture, as wine when it is not mixt. Not carnall nor hypocriticall.

For they shall see God] In the Hebrew phrase to see is ordinarily used for to injoy. Psal. 4. Who will she us any good? The word in the Hebrew is, who will make us to see any good, that is, to injoy good. To see God is to injoy him, there is no seeing God but in Christ.

Vers. 9. Peace-makers] i.e. such as love to maintaine unity, concord, good-will and good agreement amongst men. Not onely those which take up differences, but the parties at variance which are most inclinable to peace.

For they shall be called] i. e. they shall bee indeed,* 1.8 and shall also be knowne and re∣puted to be, the Sonnes of God, by their likenesse to him.

Vers. 12. Rejoyce and be exceeding glad] Or, rejoyce, and that l 1.9 exceedingly.

Great is your reward] Object. Rev. 12.12. A reward implieth the merit of workes pre∣ceding. Answ. A reward is taken, First, strictly, for that which doth answer and is e∣quall to the worke. Secondly, Largely, for whatsoever is consequent to the worke; Heaven is a reward in this latter sence, therefore salvation is called a gift.

Vers. 13. The salt of the earth] In regard of their ministry, they are to be totius orbis magistri, Chrysost. The interrogation wherewith imports a vehement deniall, as if Christ should say, if salt once lose his naturall propertie of saltnesse, it can never be recovered.* 1.10

First,m 1.11 Salt hath heate and acrimony by which it pierceth, attenuates and subdues the whole lumpe: nothing is more piercing than the word, which being committed to the Apostles subdues the whole man and seizeth upon the vitalls. Heb. 4.12.

Secondly, n 1.12 Salt preserves from corruption, whence a perpetuall Covenant is called a Covenant of Salt. Numb. 18.19. The word which the Apostles brought is permanent and the Covenant of grace published by them is a stable and perpetuall Covenant.

Thirdly, Salt is a symbole of wisedome. Wise men are called salsi, and fooles insulsi: so there is no true wisedome but in the word committed to the Apostles, without which no man is wise.

Vers. 17. Our Saviour useth foure arguments to shew that Hee had no intent to ab∣rogate the Law. First he tells them in this vers. that Hee came to fulfill the Law.

2^ly v. 18. He tels them that not any thing of the least signification in the Law shal fail.

Thirdly, In the 19. Vers. He that breakes the Law, and teacheth men so, shall bee least in the kingdome of Heaven.

Fourthly, His doctrine required a greater right than that of the Scribes & Pharisees.

Vers. 18. Till heaven and earth passe] Greeke shall passe away. Some doe very sub∣tilly play with the word untill, as if that the passing of Heaven and Earth, which shall be in the last day of Judgement, should put an end to the Law and the Prophets. And truly (saith Calvin) as tongues shall then cease, and prophecies bee abolished, so I thinke that the written Law with the exposition shall cease.

One Iot,* 1.13 or tittle] Ierome calls o 1.14 apices (tittles) those by which like letters in times past were distinguished, when he saith, that Resh and Daleth differ onely in the tittle; those erre that interpret them de punctis vocalibus;

Iod the least of the Consonants, tittle of the vowells, which were as ancient as the Hebrew Consonants.

Fulfilled] In respect of unpartiall and sincere obedience, for of that our Saviour speakes as is manifest by the words following, He that shall breake the least of these Com∣mandeme••••s and teach men so, shall be called least, and except your righteousnesse exceede, that is, righteousnesse of Habit and practice, which is that which the Law as it is taken in that place required.

Vers. 20. The Scribes were the best in those dayes for learning and interpreting the Law, Pharisees for practise, the strictest sect, Acts 26. Theirs was but an outward civill righteousnesse whereby they kept the Law onely in outward actions.

Yee shall in no case enter into the kingdome of Heaven] Shall neither be accepted as mem∣bers of the kingdome of grace p 1.15 here, nor injoy glory hereafter.

Vers. 21. He doth not oppose his answer against the q 1.16 Commandement of Moses, but the common conceite of the Scribes.

Vers. 22. But I say unto you] The Expositors are so at discord in the interpretation of these words, that while they endeavour to explaine the sence, they forget the duty con∣tained in it, and scarce any where shew more anger than here, calling one another Here∣ticke and foole.

Hee alludeth to the custome of punishing offenders used among the Jewes; as there is a gradation of sinne, so of punishment. Iudgement, a lesse court which in∣flic••ed small mulcts as it were by a leete; Councell, the greater Court, as it were quar∣ter-sessions; Thirdly a more numerous Senate, a grand assise.

Augustin saith in primo est ira tantum, in secundo est ira & Sermo, in tertio ira & certa ex∣pressio irrisionis.

Our Saviour interprets the sixth Commandement and shewes besides the actuall taking away of life to which the Pharisees bound the breach of it, three degrees of sinners against that precept, He that is angry with his brother without cause, or rashly, or for nothing, for an injury offered to himselfe, not a sinne committed against God. Secondly, He that saith to his Brother r 1.17 Racha, which is an expression of anger, in a word of lighter disgrace, as sirra, or pish, or the like. Thirdly, He that saith, thou foole, which is a word of reviling and soonest offers it selfe to him that is angry.

Vers. 23. That phrase, hath ought against thee] is a Law-terme,* 1.18 and implieth a sute in Law. Act. 24.20.

Vers. 24. Agree] i. e. Use meanes to become friends with him with whom thou art at variance. Quickly] i. e. Without delay; rather yeeld from thine owne right, than deferre to be reconciled.* 1.19 Whiles thou art in the way] i.e. Whiles thou art going with thine Adversary to have the matter tryed before the Magistrate, Luke 12.58. Lest.] i. e. Lest thine Adversary having a good Action against thee, do convince and cast thee before the Magistrate and the Judge. Lest after thou art convinced of wrong doing, the Judge command the Sergeant to cast thee into prison. Farthing] This farthing was the least coyne used among the Jewes, called a Quadrin, which containeth two Mites, Marke 12.42. and it is the fourth part of a penny in English. This last phrase, (To pay the uttermost farthing) is proverbiall, like unto which is that in French, Payer jusques au dernier denier. As if he had said, a 1.20 Looke for no compounding or agreement with thine Adversary when thou art once cast into prison, for he will shew thee no favour, but use thee as hardly as may be, remitting nothing, but causing thee to make full re∣stitution and satisfaction, even to the uttermost farthing.

The Papists expound it allegorically,d 1.21 and say that by Adversary is meant God com∣manding men in his Law; and by Way is meant the space of time in this life; by Iudge Christ; by Serjeant Gods Angels; by Prison Hell, or rather Purgatory; and by the uttermost farthing, veniall sinnes. As if this were the meaning: b 1.22 Agree with God while thou art in this life, betweene this and the day of judgement, lest thou come before Christ, and he cause his Angels to cast thee into Purgatory, and there thou remaine, till thou hast satisfied for the least veniall sinnes. But this cannot be the true meaning of this place, for first, these words depend upon the former, & are a continuance of the rule of reconciliation between man and man, and not between God and man. 2^ly c 1.23 By this exposition they confound the Adversary and the Judge, (for the Father and the Sonne are one) which in this Text are made divers and distinct.

Vers. 28. Quod in homicidiis est irasci, hoc in adulteriis est concupiscere. There may be adultery (saith Austin) and a woman not toucht; murder, and a man not kild. Lust af∣ter her] with a will and desire to her.

Vers. 29. Right eye, and right hand] are mentioned, because the right parts are dea∣rest to us; some speciall darling sinne, wherein the flesh most delights,* 1.24 which is as her right eye in regard of pleasure; as her right hand in regard of profit. Pull it out,] not pick it out, as the Eagle doth the eye of her prey, by degrees, but pull it out all together.

Vers. 30. Cut it off.] In the Originall it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth in the em∣phasis of the word, chop it off; not saw it by degrees, but chop it off; that is, on a sud∣den cut it off; on a sudden cut off thy sins which are as deare as thy right hand.

Vers. 34. But I say unto you, Sweare not at all.] The Manichees and Anabaptists alto∣gether reject the use of an Oath; and they cite this place, and that of Iames 5.12. but in both these places an Oath is not forbidden, but restrained. There is a prohibition onely of idle Oathes, and collusion of Oathes (as Bucer,) or swearing lightly and loosely (as Gualther,) or swearing in common talke (as Zanchius,) or rash and unneces∣sary Oathes (as Vrsinus,* 1.25) or private and ordinary swearing (as Aretius and Melanc∣thon,) or swearing by the creatures (as Beza and Pellican.) At all] in your usuall talke.

he forbids us not simply to sweare, but not to sweare by the creatures, since that is to ascribe a Deity to them,* 1.26 or to sweare upon any trifling occasion, or in their ordinary communication.

Vers. 37. a 1.27 But let your communication be yea, yea, nay, nay,] Affirme a truth, and deny a falsehood simply and barely, without making the name of God accessary to your vaine discourses. Dr. Featlie.

b 1.28 In ordinary discourse you may use an affirmation (that is, one yea) and if occasion require, an asseveration, (that is, another yea) and so a negation and phrase of some vehemency (as a redoubling) to confirme it, that is, Nay, nay.

The Evill one] c 1.29 That evill one, that is, the Devill, because he is, 1. evill in the highest degree. 2. commits evill without ceasing, 1 Pet. 5.8. 3. he practises all sinnes of all sorts and degrees, in himselfe and by his Ministers.

d 1.30 No so much the prepositive article (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) confirmes this exposition, for Iohn useth that 1 Iohn 5.19. where he speakes of the world, as another place of the same Writer, 1 Iohn 3.12. which is to be understood not of the thing, but person.

* 1.31Vers. 39. Christs meaning is, that a man must suffer rather a double wrong, than seeke a private revenge. Resist not evill] This is to be understood of private revenge, and so it maketh nothing against lawfull Warre, as the Anabaptists say. Vide Bezam.

Vers. 40. Our Saviour there condemnes not all going to Law, but he intends to for∣bid all private revenge of a mans selfe,* 1.32 in case he be wronged; or he speakes compa∣ratively, as if he should say, Rather suffer two wrongs than do one.

Vers. 41. And whosoever shall compell thee to go a mile, go with him twain] As in our Common-wealth we have Post-masters, so in Persia there were like Officers, who by authority from their Kings or Emperours, might take mens Cattell, nay men themselves, and use them for travell and carriage at their pleasure. And this custome the Jewes had got among them,* 1.33 as may appeare, Matth. 27.32. Christ here speakes of the abuse of this Authority, saying, that if a man compell thee wrongfully, under colour of the Magistrates Authority, to go with him one mile, go with him two: That is, rather than by resisting thou shouldst revenge thy selfe, go with him two miles.

Vers. 42. Whether he be knowne or unknowne, a friend or an enemy, although he do not deserve; whether he be able and willing to recompence that office or not, yet give him according to thy ability, Chemnit. Asketh thee.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luther rightly observes that this word implies indigence or necessity 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies beggarlinesse, as Acts 3.2. we must give them what is necessary to relieve their necessities.

Verse 44. Blesse them which curse you] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Luke 6.27. The word in Greek, and the opposition to cursing, (i.e. evill and bitter speaking,) noteth kindnesse and friendlinesse of language.

Vers. 45. That ye may be the children of your Father which is in heaven] We have the example of the great God for this, we say it is basenesse to seeke reconciliation; what had become of man, if Christ had staid till he had sought unto him? it is our glory to be like God. 2. He is our Father, his love is manifested to us in this: He is not our Father now by Creation, but by Adoption.

Vers. 47. What do you more than others?] Or, what singular thing do you? Christi∣ans must be singular.

Notes

• f 1.1

  Lex quae in monte lata fue∣rat, in monte exposita fuit. Heinsius in exercitat. Dominus ad montana conscendit, ut turbas ad altiora secum trahat. Hieronymus in loc.
• g 1.2

  Haec potius vis est hujus generis loquen∣di, ut qui ser∣mones mente•• conceptos pro∣ferant, ij di∣cantur aper∣to ore loqui ea quae mente prius conceperant alij•• loquenda. Rainold. de lib. Apoc.
• * 1.3

  Iansen. Chem∣nit. Perkins.
• * 1.4

  Cornel à Lap.
• h 1.5

  Vos crediti•• beatos esse pauperes, ergo ut tanto facili∣us fiatis beati, omnia bona vobis adimi∣mus. Iuliani Scomma in Christianos jactum.
• i 1.6

  Graeca dictio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro∣priè mendicòs significat. Ian∣sen.
• k 1.7

  Doleat homo Christianus, & de dolore gaudeat.
• * 1.8

  Luke 1.76. Called) i. e. accounted. Calvin.
• l 1.9

  Vt sit poste∣rius verbum loco adverbij Hebraeorum more.
• * 1.10

  Perkins.
• m 1.11

  Discipuli sal terrae vo∣cantur à Domi∣no, & empha∣ticè quidem cum articulo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quas•• eximium illud sal terrae; nec Iudaeae duntaxat sal, sed sal terrae, pro lati∣tudine vocationis Apostolicae, ex porrectis ecclesiae Dei pomoeriis contra distinctè ad angustias vocationis Prophe••icae. Span∣hem. Dub. Evang. parte tertia. Dub. 91.
• n 1.12

  Spanhemius Dub. Evang. part. 3. Dub. 91.
• * 1.13

  Ioth apud Ebraeos inter alphabeti lite∣ras minima est, huic respondet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Graeco∣rum. Venustissimè usus hac hyperbola poeta ille nostri temporis videtur, qui dixit, Nescit Scripturae vel breve iota sacrae. Drus. Prov. Class. 2. l. 3.
• o 1.14

  Drusius de recta lectione linguae Sanctae. vide Capellum de punctorum Hebrarcorum antiquitate. l. 2. c. 14. & Piscat. in loc. Per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intellexit Christus literam minimam, quae est jòd apud Hebraeos: probabile itaque, illum per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intellexisse Puncta & Accentus, figuram minorem habentes; quia praeter literas nihil aliud est in Lege Hebraeorum, vim seu potestatem aliquam habens, praeter Puncta, vocalia, & Accentus, & di∣versum quid à literis existimant ideo denotari, quia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 distinguntur per particulam disjunctivam. Aut, ut quasi oppositionem videatur facere inter Iota & Apicem. Buxtorf. de Punctorum Antiquitate & Origine. parte 2. c. 15.
• p 1.15

  Chemnit. in loc. commun. By the king∣dome of Heaven, understands the Church; Grotius, that time when the Goates shall be severed from the Sheepe.
• q 1.16

  Suam doctri∣nam non op∣ponit Mosi ut illum vel reij∣ciat & dam∣net, sicut ma∣nichaei delira∣runt, vel velit tradere melio∣ra, perfectiora & graviora praecepta quam Moses, sicut Scholastici somniarunt, Moses enim plane eodem modo tradidit explicationem 5. praecepti. Levit. 19. v. 17. Sed Pharisaeorum corruptelas & reprehendit & reijcit. Chemnit. loc. commun.
• r 1.17

  Racha Rectius Raca vel Raka, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ex Syriaco Raka vanus, cerebro vacuus à radice Rik evacuare, fun∣dere, effunde∣re. Ita cen∣sent plurimi, Verum ita cum sequente convitio, stulte, conveniret. Quid enim aliud est Cerebro vacuus, quam stultus? quid stultus aliud, quàm cerebro vacuus. Dilherri electa. l. 2. c. 20. Alij volunt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 esse interjectionem & sonum indignan∣tis, & tres dicunt constitui gradus eorum quos Christus contra quintum docet peccare praeceptum; primum eorum, qui intus duntaxat adversus proximum commoventur, iramque gerunt animi restricti; alterum eorum, qui eo usque efferves∣cunt, ut iracundum aliquid evomant; tertium denique eorum, qui in apertum aliquod convicium erumpunt. Racha indignantis vox, Hosanna laetantis. Vide Rainold. de lib. Apoc. tom. secundo praesect. 167. & Bezam in loc. Hoc verbum propriè Hebraeori∣st, Rakah enim dicitur inanis aut vacuus: quem nos possumus vulgata injuria absque Cerebro nuncupare. Hieron. in Loc.
• * 1.18

  Non dicit si tu habes ali∣quid adversus fratremtuum: sed si frater tuus habet aliquid adversum te, ut durior reconciliationis tibi imponatur necessitas. Hie∣ron. in loc.
• * 1.19

  Satius est to∣tam locutionem quae metaphori∣ca & prover∣bialis est, quam particulae do∣nec idiotis∣mum, in expli∣catione hujus loci, attendere. Glass. Gramat. Sac. lib. 3. Tract 5. Ad ultimum quadrantem solvere dicitur is, cui de debito nihil remittur. Germanum proverbiale. Quadrans nummus est, qui à quibusdam vocatur teruncius. Drus. Prov. Class. 2. l. 3.
• a 1.20

  See Maldo∣nate, Tolet, Iansenius.
• d 1.21

  Chrysost. Theoph. Cartw. Mr. Perkins.
• b 1.22

  Dr. Prid.
• c 1.23

  Mr. Perkins.
• * 1.24

  Beza. Dike. Illa expositio probabilis per oculum dex∣trum & ma∣num dextram rem eandem, pretiosissima nimirum & Charissima quaeque intelligenda, quae aequè nobis Chara ac oculus dexter & manus dextro, talium videlicet jacturam voluntariam potiùs faciendam, si nos pelliciant ad malum, quàm ut illorum occasione in peccata, & sic in exitium praecipitemus. Hac interpretatione admissa non tantum constat sensus verborum Domini, sed & nexus. Christus adspectum inordinatum uxoris alienae vocaverat adulterium, adeoque grave peccatum coram Deo, quod ordinariè videtur leve. Inde occasionem sumit hortationis sequentis, ut summo studio caveantur cupiditates pravae, & Cha∣rissimarum ac pretiocissimarum etiam rerum dispendio potius redimatur salus, quàm ut patiamur illas nobis exitiosas esse & lethales. Spanhem. Dub. Evan. part 3. Dub. 146.
• * 1.25

  Omnino, i.e. per ullam rem cre∣atam. Beza.
• * 1.26

  Dr. Featlie.
• a 1.27

  Quā Iacobus repetit capite ultimo, qua ge∣minatione vi∣detur usus do∣minus ut de∣scriberet dupli∣cem conformi∣tatem nostrae vocit aut ver∣borum nostrorū, unam cum re, alteram cum conceptu nostro, ut id efferamus quod est & quod esse sentimus. Riverus.
• b 1.28

  Dr. Hamond. Vide Piscat. in Loc.
• c 1.29

  à Malo illo vide Bezam.
• d 1.30

  Pricaeus in Matthaeum.
• * 1.31

  Mr. Perkins. Phrases illae Christi, percu∣tienti nos in unae maxilla obvertenda altera, volenti tollere tunicam relinquendum etiam pallium, figuratae sunt, nec alius scopus dicen∣tis, nisi Christianos paratos esse debere, ad ferendam secundam potius injuriam, quam ad regerendum priorem. Spanhem. Dub. Evang. parte tertia, Dub. 125.
• * 1.32

  More Hebraico sub uno exem∣plo, similia, seu quae ejusdem generis sunt, complectitur, ut, 1. sub alapa, comprehendit omnes injurias, quae corpori seu personae vel cum lae∣sione vel cum contumelia inferuntur. 2. Sub spoliatione, complectitur injurias & detrimenta, quae rebus inferuntur. 3. Sub angariis, complectitur injustas superiorum exactiones, gravamina & oppressiones. 4. Sub contentione judicii, complectitur injurias, quae vel sub specie juris, vel denegatione aut perversione justitiae forensis inferuntur. Chemnit.
• * 1.33

  Mr. Perkins. Verbum hoc an∣gario, usurpa∣tum Interpreti vulgato & Vl∣piano, I. C. metaphoram continet proverbialem, quae ab angaris sumpta regum tabellariis apud Persas. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est ex verbis peregrinis, quibus usa olim antiquitas in Judaea: neque Graecum est, sed Persicum, ut Suidas dicit. Drus. Class. Prov. 2. l. 4.