Annotations on the New Testament

Annotations on Chap. VII.

[ a] V. 3. Due benevolence ] What 〈 in non-Latin alphabet 〉 here signifies will be best conjectured by the use of the Hebrew 〈 in non-Latin alphabet 〉 Exod. 21. 10. (mentioned after food and clothing) that must not be denied the wife. The Septuagint render it 〈 in non-Latin alphabet 〉 , accompanying with her; the Hebrew word also signifies 〈 in non-Latin alphabet 〉 benevolence, which is therefore here used as a mode •• er word, instead of the other; the Syriac reads the love which he owes, and some other Greek copies read 〈 in non-Latin alphabet 〉 due honor or worship, which perhaps is the ground of the use of the word worship retained by our Church, in the form of marriage, meaning that kindness which is here said to be due unto her: but the Kings MS. hath 〈 in non-Latin alphabet 〉 only, all that by vow of marriage is due unto her.

[ b] V. 5. For your incontinency ] What 〈 in non-Latin alphabet 〉 signifies here will be best guessed by the Context, where the reason of the advice, 〈 in non-Latin alphabet 〉 , for the man and the wife to accompany together, being this, that the devil tempt them not 〈 in non-Latin alphabet 〉 being the occasion or advantage that the Devil takes hold of to tempt, must signify their want of ability to contain: Not that it signify incontinence, for that is a sin against the marriage vow, and will not agree with the Context, which supposes no such sin; but, I say, a want of ability to contain or abstain any longer from the lawful pleasures of marriage, as 〈 in non-Latin alphabet 〉 is he that 〈 in non-Latin alphabet 〉 hath himself in his power, his own command, and so 〈 in non-Latin alphabet 〉 v. 9. they that have not the command of themselves, so as to live chastely without marriage, and so 〈 in non-Latin alphabet 〉 , and thence 〈 in non-Latin alphabet 〉 the contrary inability to contain; which inability or weakness is an occasion of temptation, and will be an advantage also to the tempter, by which, when he tempts, he may be most probably able to overcome.

[ c] V. 6. Permission ] That 〈 in non-Latin alphabet 〉 may signify advice or counsel, will be gathered from the Grammarians, Hesychius and Phavorinus; 〈 in non-Latin alphabet 〉 , say they (it should be 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , giving counsel, and 〈 in non-Latin alphabet 〉 they that are persuaded by advice or counsel. And then the plain importance of this verse is, that in respect of the contrary dangers of fornication, &c. v. 2, 5. he generally gives his advice, that men should marry, &c. v. 2, 3. Yet for this he is far from giving any command, or laying obligation on any. For if upon experience, and long trial, there be no fear of those dangers, then his advice is to live unmarried. For so he had said, v. 1 that it is good for a man not to touch a woman, and again he subjoins it, ver. 8. that it was good for them to continue as he was himself, that is, in single life. And so each of these, marrying, and not marrying, is according to several circumstances, matter of counsel, but neither absolutely of precept. If there be danger of fornication, then it is his advice, that for the avoiding of that, marriage be chosen, v. 2. and to the same purpose, rather let them marry then burn, v. 9. And because every man hath not the gift of Continence, and it is not presently discerned who hath, therefore in general speaking, and as far as belongs to those who do not discern that they have this gift, the contrary danger is so strictly to be avoided, that the Apostles advice (though not command) is, that 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , men and women generally v. 1. betake themselves to that safer course. But this still far from any universal precept, for in case security from that danger of fornication be otherwise to be had, then the Apostle's counsel and advice is to follow his example v. 7, and 8. and either in Virginity, or Widowhood, to remain unmarried. That is the meaning of 〈 in non-Latin alphabet 〉 for I will, or would, not that he commands or prescribes that, but that, in case a man hath the gift of containing, he prefers the single life. For the Hebrews for want of a word in their language to denote Comparative degrees, use Positives instead of Comparatives, and accordingly 〈 in non-Latin alphabet 〉 to will signifies here to wish rather, or to be more willing, to prefer, or recommend, as better. And that is the meaning of 〈 in non-Latin alphabet 〉 . it is good, both v. 1, and 8, and 26▪ that is, 〈 in non-Latin alphabet 〉 better or more eligible, if that circumstance of the contrary danger do not hinder it, or outweigh on the other side. Of this speech of the Apostles concerning Marriage it is Tertullian 's saying lib. De monog am. Dixit hoc Apostolus indulgens, non praecipiens, What the Apostle here said, he spake by way of indulgence, not by way of command, rendering 〈 in non-Latin alphabet 〉 indulgence, according to that other notion of the word, whereby it signifies pardon or forgiveness of a fault; and so saith hesychius, 〈 in non-Latin alphabet 〉 , it denotes pity or mercy. Thus it is possible Tertullian might interpret the place▪ being by the Montanists infusions somewhat unkind to marriage. But against this the Apostle's words are plain, (even when he advises single life as best at that present) If thou marriest thou hast not sinned, v. 28. And in this place the Context is no way favorable to that notion. For the 〈 in non-Latin alphabet 〉 let every man have his own wife, &c. ver. 2. and the 〈 in non-Latin alphabet 〉 let them marry ver. 9. (in case of the forementioned danger, 〈 in non-Latin alphabet 〉 because of fornications, and 〈 in non-Latin alphabet 〉 if they have not command over themselves; see Note b.) is certainly more then this, even a free concession of marriage to all, and in case of that danger, an advice and counsel also. To which purpose it is observable, that as here 〈 in non-Latin alphabet 〉 is opposed to 〈 in non-Latin alphabet 〉 command, so is 〈 in non-Latin alphabet 〉 also, ver. 25. where that 〈 in non-Latin alphabet 〉 signifies advice or counsel, and not only permission, or indulgence, appears by the consequents, 〈 in non-Latin alphabet 〉 — v. 26. I think this is good (that is, as was said, better) for the approaching instant distresses, and again 〈 in non-Latin alphabet 〉 that it is good, or better, for a man to be so. From whence as it follows evidently that 〈 in non-Latin alphabet 〉 signifies counsel, as that looks on that which is better, and as counsel is generally opposed to precept, and as many things which are not under precept are yet under counsel; so in all reason the 〈 in non-Latin alphabet 〉 differing so little from 〈 in non-Latin alphabet 〉 will by the opposition to 〈 in non-Latin alphabet 〉 precept (common to both of them) be determined also to this signification of advice and counsel. And so there is no question of it, that for all those who have not that command over themselves, which may give them some degree of security against the danger of fornication, it is 〈 in non-Latin alphabet 〉 v. 9. better to marry, and so matter not only of permission, or indulgence, but of counsel to them.

[ d] V. 14. Else were your children unclean, but —] The meaning of 〈 in non-Latin alphabet 〉 , not unclean, but holy, in this place, appears by the Context to be clearly this, that the children of Christians are not refused, or rejected from baptism, are suffered to come to the font, when others are not suffered: in the same sense that 〈 in non-Latin alphabet 〉 is used, when Peter refuses to preach to the Gentiles, because they are 〈 in non-Latin alphabet 〉 , profane and unclean; where God, reforming his error, bids him Call no man common, which God hath cleansed or sanctified, that is, reputed fit to be made partaker (there) of the privilege of preaching, (here of Baptism. ) For the ground of this saying here, that Else were your (that is, the Christians) children unclean, but now are they holy, is only this in the beginning of the ver. For the unbelieving husband hath been sanctified by the believing wife, &c. that is, 'tis of common experience, and from thence presumed very probable, that a Christian living with an unbeliever will instill Christianity into him or her, and therefore they should live together. This he farther proves by the practice of the Church about children, thus, Were it not for the great probability that the Christian living with the heathen, should infuse Christianity into him, there could no reason be rendered of the practice of the Church, why the Christians child, which is no more a Christian then the child of an heathen (Christianity being no natural gift, born with them) should yet be capable of Baptism, and thought fit to receive that Sacrament, when the heathen's child is not wont to be so admitted; and this, it seems, by the general judgment and practice of the Church, with whom 'tis thought reasonable thus to presume, that the Christians child shall be educated in Christian knowledge, which of the heathen's child they cannot presume, unless he be taken out of the hand of the parents. This consideration thus proposed by the Apostle here by the way, is of great authority to prove the Apostolical use and practice of baptizing the infants of Christian parents, viz. upon presumption that those parents will see them educated and instructed in the knowledge of their undertaking, and vow of Baptism; and when any other Christian will undertake the same for the children of heathens, there is little doubt but they may be admitted to Baptism also, paritate rationis by analogy of the reason. And thus it was the custom of the Jews before Christ, in their receiving and baptizing of proselytes (from whence that the Christian baptism was deduced, see Note on Mat. 3. a.) For, say they, this Baptism belonged not only to those which being of years came over from heathenism to the Jewish religion, but also to their infant children, if their parents, and the consessus under which they were, did desire it in behalf of the children, promising to let them know and understand when they came to age, what was required of them by their proselytisme, and on condition that they should not then renounce the Jewish religion; which is since the office of the sponsores or susceptores, the godfathers in the Church, who do it in the name of the consessus, the Church or congregation. This practice of the Church seems clearly deducible from this place, where by the Context is concluded, that it is strongly probable (and being by the parents and sponsores undertaken and promised, it is by the Church presumed) that the Christians child will be catechized, and consequently that such an one may be allowed Baptism on that presumption, and that is was then in the Apostles time the custom of the Church to baptize them; which is here expressed by 〈 in non-Latin alphabet 〉 , but now they are holy, the word 〈 in non-Latin alphabet 〉 , which is vulgarly to sanctify, signifying among the Jews, to wash, as when the HighPriests washing his hands and feet ten times on the day of Expiation is called 〈 in non-Latin alphabet 〉 the ten sanctifications, J • ma c. 3. §. 3. which being the word that notes the washing of some part of the body, and distinguished in use from the word 〈 in non-Latin alphabet 〉 which is the immersion of the whole body (see Note on Joh. 13. b.) may perhaps be an intimation, that the primitive Baptismes were not always a dipping or immersion of the whole body, but that the washing or sprinkling of some part might be sufficient, for that was the meaning of the 〈 in non-Latin alphabet 〉 . As for any privilege which the parents faith hath to save the child, or infuse saving grace into it, it is not conclusible from hence, nor anything, save only this, that Christians children, 'tis presumed, will be catechized and instructed in the Christian faith, and so may, and frequently used to be baptized, but the children of heathens brought up with them, will not probably be so instructed, and therefore are not to be thus admitted to Baptism. That this should be the notion of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 will farther also appear by remembering the nature of legal uncleannesses or pollutions. They made the man to be separated from the congregation; They that were so unclean, might not enjoy the privileges of the Temple, till they were washed or sanctified; and that is just proportionable to the notion here given of it. And accordingly 〈 in non-Latin alphabet 〉 to be sanctified in Gregory Nazianzen and the ancients signifies to be baptized.

[ e] V. 17. But as God hath —] In this place some ancient copies give us another reading thus, 〈 in non-Latin alphabet 〉 — What knowest thou, o man, whether thou shalt save thy wife, or no? As God hath distributed to every man —This we learn from Theophylact upon the place: 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , some have read thus. And then this will take away all debate, what should be the proper notation of 〈 in non-Latin alphabet 〉 in the beginning of the verse, reading it 〈 in non-Latin alphabet 〉 — For though, if it were certain that that were the true reading, some probable account might be given of it, as that 〈 in non-Latin alphabet 〉 might signify Only, or the like; yet when other copies have read it in a form thus perspicuous and free from all question, it will be more reasonable therein to acquiesce, especially considering that if it should be as our copies have it, 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 , yet joining that to the end of v. 16. and not transferring it to the beginning of v. 17. (as 'tis certain the ancient copies were not divided into verses, or so pointed as ours now are) then still there will be as little difficulty in it; for so the words will be very current, 〈 in non-Latin alphabet 〉 ; What knowest thou, o man, if thou shalt save thy wife, if not? that is, whether thou shalt or whether thou shalt not.

[ f] V. 18. Become uncircumcised ] 〈 in non-Latin alphabet 〉 signifies attraction, and particularly belongs to a practice of some Jews, who under the Egyptian tyranny first, then under Antiochus, and lastly under the Romans, being oppressed for being Jews, of which their Circumcision was an evidence, used means by some medicinal applications to get a new praeputium: And these were called by the Talmudists 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 attractores. And that it is possible to be done is affirmed by Cor. Celsus the famous Physician, but easier, saith he, in a boy then a man. So saith R. Aleai of Achan, that he made himself a praeputium, in Excerp. Gemar. Sanhedr. c. 6. §. 2. This the author of the books of the Maccabees affirms 1 Mac. 1. 15. 〈 in non-Latin alphabet 〉 , they made themselves foreskins. So under the tyranny of the Romans there were many who therefore were circumcised again by Bar-chuziba, when he took upon him to be the Messias, and got power among the Jews two years and an half, and was at last slain under Aelius Adrianus. This also Epiphanius observes of the Jews when they turned Samaritans, and of the Samaritans when they turned Jews; for in both those cases there was use of the 〈 in non-Latin alphabet 〉 attraction, that they might be capable of being initiated by Circumcision, of which number Symmachus is said to be one, (the Greek Translator of the Old Testament) when being hated by the Samaritans he betook himself to the Jews in the reign of Severus the Emperor. Now that this practice is here forbidden the Corinthians by the Apostle, may seem to be from hence, because some that were converted to Christianity from Judaism, did so zealously renounce all their Judaical rites, that they used means to attract the praeputia again, which was an act of too much superstition and curiosity, and so is censured here.

[ g] V. 23. Bought with —] In this place the whole Context persuades to read 〈 in non-Latin alphabet 〉 ; interrogatively; for so will it best answer 〈 in non-Latin alphabet 〉 ; Art thou called being a servant? or is thy calling that of a servant? Thus ver. 18. both parts of the speech are delivered interrogatively, 〈 in non-Latin alphabet 〉 ; Is any man called being circumcised? and presently, 〈 in non-Latin alphabet 〉 ; Is any man called in uncircumcision? For the confirming of this reading, 'tis to be observed, first, That as before and after those two questions, ver. 18. the rule is given, that every man walk in, or abide in, that calling, or condition, wherein God hath placed him, contentedly without making advantage of Christianity for his pretence of a change; so 'tis here likewise, before, v. 21. (where the interrogation is varied, Art thou called being a servant? ) and after this verse, which assures us of the continuing the same manner of speaking, and so that this latter is by way of interrogation also. Secondly, That after the first question, and the short answer to it, Art thou called being a servant? care not for it, all that follows, as far as to this, v. 23. is but as in a parenthesis (but if thou mayest be free, use it rather, For he, &c.) and so what here follows, v. 23. answers to that, by way of parallel, 〈 in non-Latin alphabet 〉 , &c. Which yet will not be a parallel, or answerable to the former question, unless, as before uncircumcision was opposed to circumcision, and the mention of the latter was interrogative as well as of the former, so here the being bought with the price be opposed to being called a servant, (which it cannot be, unless it signify manumission from service) and the form of delivering it interrogative also. Lastly, 'tis apparent that the design of the whole place is to assure Christians that they are not to expect secular immunityes or privileges by being Christians, that their being spiritually redeemed by Christ doth not make them free men that before were servants, and this 23. verse, is a medium to infer that, and the conclusion repeated immediately upon it, v. 24. Let everyone, &c. Yet such a medium it would not be (but the contrary) if speaking still to the person, or persons, last spoken to, v. 21. that is, to servants, he should here tell them, they were bought, or redeemed, by Christ (as the same phrase evidently signifies, ch. 6. 20.) and therefore must not be the servants of men. And that he speaks to any other, viz. to free men, it can no way be collected from any words unless from these v. 23. nor yet can it from these unless 〈 in non-Latin alphabet 〉 signify being bought out from human servitude by some sum of money, &c. as we know it was ordinary to buy freedom from heathen Masters. Therefore in all probability that is it which is here meant, and then that is best expressed by form of interrogation.

[ h] V. 34. There is difference —] For the right understanding of the word 〈 in non-Latin alphabet 〉 , it will first be necessary to set down out of the Kings MS. a various reading of this whole place, which differs much from that which is vulgarly received, and seems very probably to be the truer: It is thus, ver. 33. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , v. 34. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , &c. He that is married careth for the things of the world, how he may please his wife, and is divided, or distracted. And the unmarried woman (that is, the widow) and the unmarried virgin careth for the things of the Lord, that she may be holy both in body and spirit. Here 〈 in non-Latin alphabet 〉 signifies being divided between two, the service of God, which lies upon him as a Christian, and the pleasing his wife, which lies upon him as an husband; and contrary to this is the 〈 in non-Latin alphabet 〉 without distraction v. 35. which belongs to the unmarried. Thus the Hebrew 〈 in non-Latin alphabet 〉 , to which 〈 in non-Latin alphabet 〉 is punctually answerable; signifies ordinarily to divide an inheritance, but among the Rabbin's, in partes distractum esse, to be distracted several ways, and when 'tis rendered dividi to be divided, it is yet oft to be taken in that notion of distraction. Hence it is that the Jerusalem Targum, Gen. 22. 14. describing Abraham's faith and ready obedience, without any doubting or anxiety or distraction what to choose, describeth it thus, Tibi perspicuum est, nullam fuisse in cord meo divisionem, quo tempere jussisti me offerre Isaacum, &c. Thou seest, O Lord, that I had no division, or distraction, in my heart when thou badest me offer Isaac; and Gen. 25. 26. speaking of Jacob's not believing the news of Joseph's being alive, instead of non credidit, he believed not, the Targum reads, & divisit cor ejus, and he divided his heart. The word in all other places in the New Testament signifies simply to be divided into two parts, Mat. 12. 25. Lu. 12. 13. 1 Cor. 1. 13. and so doth 〈 in non-Latin alphabet 〉 Heb. 4. 12. and 〈 in non-Latin alphabet 〉 Lu. 12. 14. And there is no appearance of reason, that it should do otherwise here. Now for the vulgar reading of the words, 〈 in non-Latin alphabet 〉 in the front of verse 34. (which indeed is very ancient among the Latins, as appears by Tertullian's using it De. veland. Virgin. c. 4. Divisa, inquit, est mulier & virgo, quare? quoniam innupta i. e. virgo cogitat ea quae sunt Domini —) that cannot well be imagined in the notion of differing. For though the Hebrew 〈 in non-Latin alphabet 〉 signifies with the Rabbin's, divisio Arithmetica, division in numbering, and thence differentia and discrimen, difference of one from another, yet first that importance of the Noun is not observed to belong to the Verb among them, and 2 ^d lie, the Verb in the singular cannot be applied to the two Nounes, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the woman and the virgin in conjunction, ( mulier & virgo differt would not be true Latin, nor would it be better Greek) and therefore if that should be the reading, the words must be rendered severally, the woman is divided, that is, distracted, and likewise the virgin. But there would be no great sense in that, the Context speaking only of the distractions of the married, whereas in the other reading, to which we adhere, the whole Context is very current, and the meaning perspicuous, as we have expressed it. But the not understanding of this notion of 〈 in non-Latin alphabet 〉 for distraction, seems first to have been the occasion of taking away the 〈 in non-Latin alphabet 〉 , and then the 〈 in non-Latin alphabet 〉 which is in the end of ver. 33. was of necessity to be put in the front of v. 34. and from thence all the perplexedness of the place, which is clearly taken away by the other reading.

[ i] V. 35. That you may attend —] This rendering of 〈 in non-Latin alphabet 〉 , that you may decently wait upon the Lord without distraction, is avowed by the Syriac, and the figure of 〈 in non-Latin alphabet 〉 expressing one thing by two words, in the 〈 in non-Latin alphabet 〉 , will bear it very well.

Annotations on Chap. VIII.

[ a] V. 4. An Idol is nothing ] The meaning of this assertion of the Gnostics, and concession of S. Paul 's, that 〈 in non-Latin alphabet 〉 , an idol is nothing in the world, must be fetched from the notation of the Hebrew word 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 that signifies nothing, that which hath no exsistence, Job 13. 4. Jer. 14. 14. Zach. 11. 17. and from thence comes 〈 in non-Latin alphabet 〉 idols, that is, so many nothings, so far from being God's that they are 〈 in non-Latin alphabet 〉 , nothing in the world, no parts of God's first creation, only inventions and fancies of men, creatures of men's own creating, 〈 in non-Latin alphabet 〉 , saith Greg. Nazianzen, wicked men are the formers first, and then the worshippers of their wicked deities.

[ b] V. 7. Weak ] That 〈 in non-Latin alphabet 〉 signifies being sick, in the New Testament, hath been formerly made clear, Note on Rom. 8. m. And being applied to the soul or conscience, as here, it must needs signify the disease or wound or sickness of the soul or conscience, which is sin or error. Thus in the Greek of the Old Testament, Nahum 2. 5. where we read out of the Hebrew, they shall stumble in their walk, there 'tis, 〈 in non-Latin alphabet 〉 they shall be weak. And so generally the Hebrew 〈 in non-Latin alphabet 〉 impingere, and cespitare, to stumble, or fall on gal-traps, or any other mischief by the way, is rendered by the LXXII 〈 in non-Latin alphabet 〉 being weak, because they are wounded and galled by these means, and so made unable to go forward. So Rom. 14. 21. we have together in the same sense 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 being offended (or galled ) and being made weak. So Rom. 5. 6. 〈 in non-Latin alphabet 〉 when we were weak signifies when we were in a wounded, mortally wounded state, noted by when we were enemies in other places, and there by 〈 in non-Latin alphabet 〉 v. 8. when we were sinners, and by 〈 in non-Latin alphabet 〉 v. 6. impious or ungodly. So saith Theophylact, 〈 in non-Latin alphabet 〉 , weak, that is sinners, for weakness is sin, as righteousness is health. And thus, 'tis clear, it signifies in this place, the discourse being of those who take the idol-gods to be true God's, and consequently that the eating or partaking of their sacrifices, which is a part of the worship of those idols, will stand them instead, prove beneficial to them, and therefore go on purpose to those feasts and eat the idol-sacrifice, 〈 in non-Latin alphabet 〉 , as, or because (or under that very notion, or upon that reason that) it is so; which certainly is an erroneous, and so an idolatrous, sinful conscience, though it be in one that hath embraced Christianity. So v. 9. it is used again for these same men of those erroneous consciences, leading them into that heathen sin, to whom a Christian's going to (or being present at, and eating of) their idolfeasts, though he eat it but as ordinary meat, will yet be a means of scandal, that is, an occasion of confirming them in their sin. Thus again v. 10, 11. where they are called brethren, which notes that this heathen error was yet, 〈 in non-Latin alphabet 〉 , v. 7. continued among some Christians at Corinth, not the Gnostics (for they pretended to know that an idol was nothing, and so professed not to eat of those feasts as idol-feasts, but only as of ordinary meat, who therefore are here warned to take heed that they do not confirm these others in their sin) but some more rude, ignorant, heathen Christians, that through the customariness of their former practice 〈 in non-Latin alphabet 〉 , the custom of the idol until now, and secondly through their 〈 in non-Latin alphabet 〉 c. 3. 1. their infancy or rawnesse in Christianity (which made S. Paul look upon them not as spiritual, but as carnal men, not as Christians, but Heathens still) and thirdly through the infusions of corrupt false teachers (mentioned in the following chapter, the wood, and the hay, and the stubble, v. 12▪ that must be fired out of the Church) and fourthly through fear of losing all that they had by the heathen persecutors (which seems to be mentioned c. 10. 13. and which occasioned many to offer sacrifice in after-times, when Christianity had taken deeper root then it had yet at Corinth ) were still in these dregs and lees of Heathenism, after their embracing of Christianity; which will be no wonder to any that observes in this very Epistle, that they thought all kinds of Fornication, and even Incest, no sins, c. 5. &c. 6. 15. suing one another at heathen tribunals, no sin, c. 6. yea and believed not the Resurrection, c. 15. And the villainies that were under pretense of Christian liberty practiced by the Gnostics, who took themselves to be persons of far deeper knowledge, at the beginning of this Chapter, were yet as gross and as heathenish and abominable as could be imagined, setting Christians at liberty from all their former obligations toward Husband, Master, Prince, and engulsing themselves in all the filthiness in the world, 1 Tim. 6. Jude 8. From this explication of 〈 in non-Latin alphabet 〉 will appear also the notion of it Rom. 14. 21. where being placed also with 〈 in non-Latin alphabet 〉 stumbling, and 〈 in non-Latin alphabet 〉 being scandalized, it must needs signify to sin also.

[ c] V. 12. Wound ] 〈 in non-Latin alphabet 〉 signifying to strike, or give any blow, and being here applied to the weak or sick, that is erroneous, sinful conscience, and being parallel to 〈 in non-Latin alphabet 〉 scandalize, v. 13. must be understood in a notion which will be common to that other. Thus he that lays a stumbling-block in any man's way, at which he falls or breaks his shins, or otherwise hurts himself, is said 〈 in non-Latin alphabet 〉 to strike, or hurt, or wound him; and so it best agrees with this place, noting the confirming that man in sin, betraying him to all his after-commissions, whose conscience was before erronenous, and his practices sinful, which is as if instead of curing a sick man, which sure stands in need of that charity, I should wound and hurt him more.

Annotations on Chap. IX.

[ a] V. 17. Willingly ] What is the meaning of 〈 in non-Latin alphabet 〉 to do anything voluntary, or, as a voluntier, appears by several parts of the Context, 1. by the opposition to 〈 in non-Latin alphabet 〉 involuntary, as that is explained by a necessity is laid upon me, and woe is to me, if I preach not, &c. v. 16. and I am entrusted, or a trust is reposed in me, v. 7. For that notes the involuntary action to be that which is by law required, and cannot be omitted without sin and so becometh necessary So saith Theophylact, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , by these words, If I am entrusted, 'tis manifest he means that I do it not of myself, but perform the Lord's command, for this is to do it involuntary. And therefore to do it 〈 in non-Latin alphabet 〉 voluntary is to do it of ones self, without any command or obligation on him to do it. So Theophylact interprets it, 〈 in non-Latin alphabet 〉 , it signifies, if this were not committed to me as a trust, but I did it of myself. 2 ^d lie, By the mention of 〈 in non-Latin alphabet 〉 boasting v. 16. and 2 Cor. 11. 9, 10. for that implies what is done, to be done without obligation, and above that which was necessary by engagement of any precept. And so 3 ^lie , by 〈 in non-Latin alphabet 〉 I have reward here, and v. 18. for reward signifies a return or retribution to somewhat, which a man was not bound to do. So the phrase is used among the Jews, and Maimonides hath a rule, Mor. Neb. l. 3. c. 17. Ei datur premium, qui injussus aliquid facit, to him a reward is given, who doth anything unbidden. And therefore the whole phrase here, 〈 in non-Latin alphabet 〉 must thus be rendered most clearly, not if I do, or shall do, this voluntary, as supposing that possible that he may (for speaking of preaching the word, he had before said, that necessity was laid upon him, and therefore he cannot be free, or at liberty to do or not do it) but, as suppositio non ponit, a supposition doth not affirm, so the 〈 in non-Latin alphabet 〉 is to be rendered, if, that is, on supposition that I did this voluntarily, a reward would then belong to me, 〈 in non-Latin alphabet 〉 , but seeing 'tis not so, seeing I do it not of my own instinct, but by appointment from God, &c. 〈 in non-Latin alphabet 〉 , therefore there is nothing heroical, or matter of holy emulation, or ambition in it. And accordingly it follows that the matter of preaching being to him distinctly under precept, there was but one thing which could bring him any reward, viz. the 〈 in non-Latin alphabet 〉 making it costless to the auditors, 〈 in non-Latin alphabet 〉 , v. 18. in not making use of that power which he had, that is, the power of receiving maintenance from others, v. • . which he might most lawfully have done, v. 7, 12, 14. and which Cephas and others freely did, v. 5. and the not using it would therefore be thankworthy with God, and yield him some reward from him. To this purpose clearly S. Chrysostom, 〈 in non-Latin alphabet 〉 , one was a precept, the other a virtuous action of his choice, 〈 in non-Latin alphabet 〉 , for what is done above the command, hath proportionably a great reward. And again of the word 〈 in non-Latin alphabet 〉 necessity, that it refers to the command, 〈 in non-Latin alphabet 〉 , in opposition to the freedom, or liberty, of receiving v. 12. So again Theophylact, 〈 in non-Latin alphabet 〉 , &c. Preaching the Gospel is a command, and so a debt, and if I do it, there is no great matter of virtue in it, 〈 in non-Latin alphabet 〉 , but to preach without charging them, is the ambition of my free will, or choice, and in that respect there is place of boasting, or I may boast. And so S. Augustine, Potuit beatus Paulus ex Evangelio sibi victum quaerere, quod maluit operari, amplius erogabat; Blessed Paul might get his food by preaching the Gospel; but in that he chose to labor with his hands, he erogated the more, did more in God's service, then by any particular precept was required of him.

[ b] V. 19. Servant to all] Servants or 〈 in non-Latin alphabet 〉 , bondmen or slaves were wholly in the power of their masters, they had power of life and death over them, much more of their bodies for labor, without giving them any wages or reward. To do all that they are commanded is but the due debt to their masters, which if they perform, they are not praised, but punished if they do it not; whereas they that are free, if they do any office for any, they may in reason expect to be pai'd for it. So here S. Paul being a free man, no slave to the Corinthians, that is, under no obligation to preach without maintenance v. 1. might in reason expect from them reward for all his service, his preaching, &c. but he did all this for nothing, and that he calls 〈 in non-Latin alphabet 〉 , his serving them as a servant doth, without any wages, or as though he were their servant.

[ c] V. 24. Know ye not —] The discourse that here begins, and goes on to the end of the Chapter, is all perfectly Agonistical, no way to be explained but by observation of the customs in the Grecian games or 〈 in non-Latin alphabet 〉 . Of these there were four most famous in Greece,

in the Anthologie, l. • , the Olympic, Pythian, Ne • aean, Isthmian, differing one from the other only in the places of the 〈 in non-Latin alphabet 〉 or celebrations. The last of them, the Isthmian, were kept among the Corinthians, and that occasions his speech in this place, 〈 in non-Latin alphabet 〉 ; do you not know? as presuming their particular knowledge of all those customs which he is about to mention or refer to.

[ d] Ib. Run ] In every of these four 〈 in non-Latin alphabet 〉 , there were five exercises, as was said Note on Rom. 9. l. Wrestling, Cuffing, Running, Leaping, Quoiting, 〈 in non-Latin alphabet 〉 , which the Anthologie sets down with some little change,

putting 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 not very fitly. Beside these five single ones, there was another kind made up and compounded of the two foremost together, Cuffing and Wrestling both, and because to the performing of that all kind of strength and agility was required, it was therefore called 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 strength, not from 〈 in non-Latin alphabet 〉 to overcome. Now the particulars that are here referred to are only two of these, that of 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 running, the third of the five, and this of 〈 in non-Latin alphabet 〉 , the one compounded of the other two; the former of these in this and the two next verses, the latter in the last verse of the Chapter.

[ e] Ib. A race] 〈 in non-Latin alphabet 〉 was the space wherein they run, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 &c. saith the Scholiast on Pindarus, it was three hundred cubits long.

[ f] Ib. One receiveth ] This race is open to all to run in, that is, to all that aspire to the crown or prize, who come from all coasts to that end, and from thence the agones were called 〈 in non-Latin alphabet 〉 or frequentiae, places of meeting or assembly. But when never so many ran, there was no possibility for above one to overcome, to wit, he that came foremost to the goal, for to him only the reward or prize belonged, which was called in their idiom, 〈 in non-Latin alphabet 〉 bravium, or 〈 in non-Latin alphabet 〉 , which two words differ no more then 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the first in respect of the 〈 in non-Latin alphabet 〉 that adjudges, the second in respect of the 〈 in non-Latin alphabet 〉 that receives it. This he was said 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 (see note on Rom. 9. l. ( Phil. 3. c.) which we render by receiving, or obtaining, that is, catching of the prize or 〈 in non-Latin alphabet 〉 from the top of the goal, the 〈 in non-Latin alphabet 〉 , or judges, having passed their sentence that he hath overcome & it belongs to him.

[ g] Ib. So run ] The 〈 in non-Latin alphabet 〉 here refers to the laws or rules of the agones, the observing of which was as necessary toward the obtaining the victory or prize, as the swiftness was. For in the race, there was not only the two terms, from whence, and to which they ran; the first called 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the latter 〈 in non-Latin alphabet 〉 , but also 〈 in non-Latin alphabet 〉 , the rule, a white line marking out the path, within which they were to run, 〈 in non-Latin alphabet 〉 , the middle space betwixt the two terms, from which, and to which they ran, or leaped, saith Jul. Pollux: and if they transgressed or ran over it, they did not 〈 in non-Latin alphabet 〉 2 Tim. 2. 6. run regularly, and consequently they lost the prize; so saith S. Chrysostom, 〈 in non-Latin alphabet 〉 , if they do not absolutely pass through, and perform all things that befit the combatants, they are never to be crowned. Nay, if others observe aright (that they were bounded with swords on one side, and the river Alpheus on the other) the danger was greater then that of losing the prize, if they transgressed, they not only lost, but fell into the river, or on the swords point; which is very applicable to our Christian race. Beside these many other 〈 in non-Latin alphabet 〉 laws, or rules, of combating there were, all which were to be observed in order to obtaining the crown, and that is the meaning of the 〈 in non-Latin alphabet 〉 here, so run.

[ h] V. 25. Is temperate ] What is here meant by 〈 in non-Latin alphabet 〉 will be best collected by recounting the manner of the Athlet • in preparing themselves for the games; first Negatively, that it was not by 〈 in non-Latin alphabet 〉 temperance or thin diet, but directly the contrary, many times 〈 in non-Latin alphabet 〉 cramming, forcing themselves to eat, that by that means they might become 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , fleshly and corpulent. So saith Lucian of Damosias the Athleta, whom Charon durst not take into his boat, 〈 in non-Latin alphabet 〉 , having such a weight of flesh about him. To this agrees the phrase among Physicians 〈 in non-Latin alphabet 〉 , and athletice and pancratice valere, for a full habit of body. So Julian of Constantius, that he did not think agreeable to an Emperor 〈 in non-Latin alphabet 〉 , that famous full habit of the combatants, or palaestrita • , and therefore that he used 〈 in non-Latin alphabet 〉 , neither much meat, nor prescribed either for quantity or quality, 〈 in non-Latin alphabet 〉 but any that came next to hand. By which it appears, that the farther he was from the diet of the Athletae, the more temperate he was esteemed, but yet withal that the diet of the Athletae was a prescribed, set diet, both for quality and quantity, prescribing so much, and of those kinds which were fittest for the turn, to give them a full habit of body, and requiring them to force it upon themselves. And Andronicus Rhodius gives the reason of this, 〈 in non-Latin alphabet 〉 , strength is acquired by receiving much nourishment. It will not then be proper to render 〈 in non-Latin alphabet 〉 here by temperance, especially when Soudas labors a whole page together to prove that it differs 〈 in non-Latin alphabet 〉 from temperance: But one of these three notions will be agreeable enough to it, and will by the way set down the manner of preparing them to their games. 1. It may be rendered continence; so the word signifies in the matter of Felix Act. 24. 25. and I conceive, Gal. 5. 22. and 2 Pet. 1. 6. where the addition of it to 〈 in non-Latin alphabet 〉 knowledge, seems to refer to the Gnostics of that time, which pretended to great knowledge of their Christian liberty, and by that fell into all uncleanness and incontinence. So Tit. 1. 8. it signifies, being annexed to 〈 in non-Latin alphabet 〉 clean or pure, and differing from 〈 in non-Latin alphabet 〉 temperate, which went before. And then the meaning of this phrase here will be, that whosoever fits himself for these agones, either wholly abstains from women, or for the time containeth, according to that of Horace, De Art. Poet.

on Homer 〈 in non-Latin alphabet 〉 , The combatants, all the time of their combating, were not permitted to come near women. So Aelian of the Tarentinus Luctator, 〈 in non-Latin alphabet 〉 , he knew nothing of venery all the time of his combating. So Clem. Alexand. speaking of the Athletae, saith they did 〈 in non-Latin alphabet 〉 , contain in respect of their bodily exercise, and abstain from venery. And s in Ignatius 's Epistle to the Philippians, 〈 in non-Latin alphabet 〉 , if any be pure and continent, &c. And after this example it was, that the ancient Christians that contained strictly, and lived a virgins chaste life, were called 〈 in non-Latin alphabet 〉 exercisers, and thence Hesychius renders 〈 in non-Latin alphabet 〉 continence, by 〈 in non-Latin alphabet 〉 exercise. A second possible notion of 〈 in non-Latin alphabet 〉 may be to signify a constancy of mind in abstaining from all things that are hurtful; so doth Soudas render it 〈 in non-Latin alphabet 〉 , abstaining from evil, and in Hesychius, 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 , and so saith S. Chrysostom of Jobs great constancy in avoiding the occasions or beginnings of sin, that he did 〈 in non-Latin alphabet 〉 , go beyond iron or adamant in constancy of mind: and agreeable to this saith the Italian note here, S'dstiene de tutte le cose che possino esserli in qual si voglia modo d' impedimento, He abstains from all things that can in any manner be hindrance to him. So Antiochus Hom. 6. 〈 in non-Latin alphabet 〉 , We mean abstinence not only from meats, but that which is comprehensive, that is, abstinence from all things that are forbidden; and so it may be applied to the matter in hand of abstaining from the use of Christian liberty, when that abstaining may tend to the edifying of the brethren, or be profitable to his ministry. Lastly it may signify his having all things in his power, 〈 in non-Latin alphabet 〉 (see Note on c. 7. b.) and then the meaning of the place will be, that the combatant keeps a mastery over himself, suffers not himself to be brought under the power of anything, but is superior to all carnal desires, first conquers himself, then attempts victory over others also; first subjugates one desire, denieth himself the use of one liberty, then of another, and so 〈 in non-Latin alphabet 〉 gets all into his power.

[ i] Ib. Corruptible Crown ] The ground of this phrase 〈 in non-Latin alphabet 〉 a corruptible fading crown hath been mentioned, Note on Rom. 9. l. For in all those famous games of Greece, that were so honorable in respect of their institution, their authors, and the celebrity and concourse of people to them, there was yet no reward proposed or obtainable by any of them, but the leaves of some plant, or boughs of some tree, which therefore Lucian calls 〈 in non-Latin alphabet 〉 , a leafy crown, and in the person of Anacharsis sufficiently derides, 〈 in non-Latin alphabet 〉 . p. 727. to which is opposed not only the 〈 in non-Latin alphabet 〉 here, but more clearly the 〈 in non-Latin alphabet 〉 1 Pet. 1. 4. the not-fading crown, the not-withering inheritance; to which perhaps may be applied also that of Heb. 12. 11. where having made mention 〈 in non-Latin alphabet 〉 of • hem that are exercised, he saith there is laid up for them 〈 in non-Latin alphabet 〉 a peaceable fruit, which, saith Peter Fab • r, denotes the crown made of the Olive tree, the emblem and token of peace.

[ k] V. 26. As uncerteinly ] The phrase 〈 in non-Latin alphabet 〉 refers to the form or manner of the stadia or courses among the Grecians, wherein every racer had his course chalk'd out to him, both the place where he set out, the goal whither he went, and the way that he passed, so that unless a man win • ed he could not but see perfectly, and know (for 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 uncertainty and ignorance are all one in Hesychius ) which way he must go, and whither aspire. To this may be farther added the 〈 in non-Latin alphabet 〉 certainty of the victory, and the assurance that he shall have the crown, if he do regularly perform the race and overcome. So in Lucian saith Anacharsis, 〈 in non-Latin alphabet 〉 , If they labor so, when the victory is uncertain and doubtful, &c.

[ l] Ib. Fight ] Here is the allusion changed from that of Running, to the other of Cuffing (for that is the particular notation of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ) or rather to that of 〈 in non-Latin alphabet 〉 , compounded of Cuffing and Wrestling, and so of which 〈 in non-Latin alphabet 〉 was a part, for so saith S. Chrysostom here, 〈 in non-Latin alphabet 〉 , &c. the Apostle speaks of two exercises, racing and that called pancratium, (see Note d. and o.)

[ m] Ib. Beat the air] 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , beating, or striking, the air belongs to that of Cuffing, a praeludium or preparative to which was 〈 in non-Latin alphabet 〉 fighting with, or beating, the air, which Virgil describes by

He thrusts out his arms one after another, and beats the air with his blows; and Lucian, 〈 in non-Latin alphabet 〉 , If you see a combatant exercising before the combat, kicking into the air, and with his fists giving it an empty blow. This was only a brandishing before the fighting, of which saith Budaeus on the Pandects p. 74. that there is nothing more ordinary then that they that excel in skill and dexterity at this, (so that they can before they meet with their adversary, show their readiness to take all advantages of striking and wounding the enemy) yet when they come to fight in earnest, and proceed à prolusione ad cruentum discrimen, from the prolusion to the bloody combat, conciderint statim animo, nec artis suae praeceptorum meminerint, miscarry and fall presently in spirit, and forget all the precepts of their art. Where the opposition between this beating of the air, and bloodiness of the combat, coming to sharps, as we call it, may give us the understanding of that phrase, Heb. 12. 4. Ye have not yet resisted unto blood, striving against sin, all that they had yet suffered being but a 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 as it were, they were not yet come to the real blows, had but been in some skirmishes as yet. Another notion there may be of this phrase, to signify the missing of the adversary, and hitting the air only. So saith Eustath. on 〈 in non-Latin alphabet 〉 , they that contend by cuffing do many times miss, and move their hands (that is, strike) to no purpose. And thus will it here agree with the former phrase 〈 in non-Latin alphabet 〉 for as those that cuffe in the dark, though they strike never such 〈 in non-Latin alphabet 〉 saith Aristotle, lucky blows, yet many times miss their aim, wound nothing but the air; so here, should the Apostle not be perfectly skilled in the 〈 in non-Latin alphabet 〉 or combat he was about, he might often lose his blows, but being perfectly instructed in his race, and what will bring him first to the goal, and being entered into the lists with his adversary, and set knowingly about his business, as it follows, 〈 in non-Latin alphabet 〉 , he plays the pancratiasta notably.

[ n] V. 27. Keep under ] What is the notion of 〈 in non-Latin alphabet 〉 hath been formerly touched on, Luk 18. 5. and though there it signfie by a secondary borrowed signification to reproach, or put to shame, yet here 'tis certainly in a primary notion, to strike under the eye, or in the face, as the 〈 in non-Latin alphabet 〉 were wont to do. This being here joined to 〈 in non-Latin alphabet 〉 , and applied to the matter in hand, of denying himself the use of his Christian liberty, must be rendered (according to the notion of 〈 in non-Latin alphabet 〉 which is Hebrew for 〈 in non-Latin alphabet 〉 my body, before mentioned, Note on Rom. 6. a. and is no more then 〈 in non-Latin alphabet 〉 myself ) I do give myself blew eyes, as in Cuffing the combatant doth the adversary, pugnis ductis caestibúsque impactis lividum reddere, I use great severity upon myself.

[ o] Ib. Bring it into subjection ] 〈 in non-Latin alphabet 〉 to bring under, belongs to Wrestlers, who strive to throw the fellow-combatant, to get him under them, that so he may not be able to resist or strike. And this being adjoined to the former is the character of 〈 in non-Latin alphabet 〉 , according to the plain words of Aristotle, Rhetor. l. 1. c. 5. 〈 in non-Latin alphabet 〉 , &c. 〈 in non-Latin alphabet 〉 , He that can oppress and get down his adversary, is called good at wrestling; he that can strike him down with the fist, an able cuffer; but he that is for both these is the pancratiasta. And so the plain sense of the place applied to the matter in hand will be this, That the Apostle is so far from making use of all his Christian liberty, that, saith he, I subdue and bring myself down, I bind myself to abstain from many things, which I might very lawfully enjoy, to labor with my hands, and suffer many hardships, which I need not; and all this to acquire the crown, which belongs not to the idle person, or to him that doth no more then he is bound to, but to him that enters the lists, and overcomes there, and in order to that

Abstinuit, &c. Thus is fasting expressed by the Arabians, that 'tis sui domatio & depressio, & subjugatio concupiscentiae, (see Greg. Abul Farai De Araebum moribus p. 29.) the taming and depressing of himself, and subjugating of concupiscence. And so Philo Judaeus speaking of immoderate fasting ( lib. Pejorem insidiari meliori ) saith, they do 〈 in non-Latin alphabet 〉 , by fasting and ill usages subdue their body and mind, as wrestlers do their adversaries; and accordingly this of fasting, &c. is ordinarily styled 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , exercise, relating to these agones.

[ p] Ib. When I have preached ] 〈 in non-Latin alphabet 〉 in the Olympic or Isthmian games is the praeco or Herald, (the word by its origination seeming to come from the Hebr. 〈 in non-Latin alphabet 〉 clamavit & proclamavit, to cry and proclaim, and from thence 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 by an easy change) whose office it was from a scaffold or eminent place to proclaim the combat that was to be entered, to call the Agonistae, to name the prizes, to admonish the Athletae, to animate them, to set them the laws of the agones, to subject all to the examination of the judges, and as they shall determine, to pronounce the conqueror. So in Isidor. Pelus. Epist. l. 3. 〈 in non-Latin alphabet 〉 , he proposes the combat, and proclaims the conqueror and conquered. Such are the Apostles under Christ, at once 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , heralds and crowners, saith Isidore, pronouncing, proclaiming, citing, admonishing, binding, loosing, pronouncing some conquerors, and 〈 in non-Latin alphabet 〉 rejecting others are unworthy.

[ q] Ib. A Cast away ] What 〈 in non-Latin alphabet 〉 signifies, hath been said in Note on Rom. 1. h. to miscarry, and lose the reward that he is contending for. Thus in good Authors 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are all one, and are opposed to 〈 in non-Latin alphabet 〉 being crowned or rewarded. And so that will be the importance of this close of the Apostle, that he denies himself many things which he might enjoy, as combatants are wont to do, puts himself to many hardships also, that (whilst he is an Apostle to others, directing them to that course that will bring them to their crown, to wit that of self-denial and the cross, by which Christ our captain attained it before us) he may not himself miscarry, or be found unworthy to receive it.

Annotations on Chap. X.

V. 1. Under the cloud ] The Jews have a known saying, (see Note on Lu. 13. c.) that he that enters into God's Covenant, is gathered under the wings of the majestatick presence. See Maimonides Tit. Isuri bia. cap. 13. Whensoever, saith he, a Gentile will enter into covenant 〈 in non-Latin alphabet 〉 , and be gathered under the wings of God's presence, or glory, or majesty, &c. The foundation of this speech is to be taken from that plain truth, that God obliges himself to take care of, and protect all those that undertake obedience to him; but the peculiarity of the expression refers to the manner of God's exhibiting himself in the holy of holies, viz. by the Cherubims wings overshadowing the covering of the Ark, to represent to us, that as the bird covers and defends the young ones with her wings spread over them (to which our Savior refers Mat. 23. 37.) so doth God, that is everywhere present, peculiarly exhibit himself to those that keep his covenant, and think upon his commandments to do them. And what was thus represented in the Tabernacle and the Temple, was before more really exhibited in the departure of Israel out of Egypt; For there we find mention of the cloud and the fire, Exod. 13. 21. in, or by which, (the cloud by day, and the fire by night) God went before, or conducted, them. Where first it must be remembered, that this going before doth not necessarily denote any distance of space from them, so as a guide goes before the rider, when he is only to teach, or direct him the way, and he follows after, but (as was more agreeable to their condition at that time, who were to be shielded and protected, as well as led, and that protection noted by God's going before them, the same God going behind them too, The Lord shall go before thee, and the holy one of Israel shall be thy reward ) an encompassing them on every side. So in Rabbi Eleezer 〈 in non-Latin alphabet 〉 the pillar of cloud encompassed the camps of Israel as a wall invirons a city; and therefore when it is said Exod. 14. 19. that the pillar of the cloud went from before their face, and stood behind them, I suppose it must be interpreted by v. 20. that the inner part of the cloud that was next the Israelites, being a lightsome part, and the external superficies of it not so, (now, when the Egyptians pursued the Israelites) the cloud was so disposed, as to be behind, as well as before them, shining round about them, and yet so to be (in respect of the luminous part of it) confined to them, as to give light only to the Israelites, but none to the Egyptians that followed them. And secondly, that the word pillar applied to it is not to be looked on as a solid body, standing, and fastened on the ground, and so still passing before them, but as pillars were anciently built hollow, as a kind of house, or dwelling-place, (and accordingly Simeon the Anchorete is called 〈 in non-Latin alphabet 〉 , because he dwelt always in a pillar) a concave body over their heads, and so coming down to the ground, like wings inclosing and encompassing them on every side; and accordingly 'tis here said that they were 〈 in non-Latin alphabet 〉 under the cloud, (and so the cloud over them, not placed or fixed before them) which is all one with what is expressed in other places by the clouds overshadowing them that it comes upon, hovering over them, as a dove before it lights on anything; to which the Psalmist refers, when he saith, under the shadow of thy wings I will rejoice, and thou shalt hide me under thy wings, &c. 3 ^dly , That this pillar of cloud, and of fire, were all one, viz. a bright, shining cloud, such as is described Mat. 17. 5. 〈 in non-Latin alphabet 〉 a lightsome cloud overshadowing. For that the same word in Hebrew signifies both light and fire, hath been formerly observed (see Lu. 22. 56.) and that a fiery or lightsome cloud, though in the day time, when the Sun shines, it shineth not, doth yet shine in the night, and give light, as fire, 'tis evident. And this may yet be farther demonstrated by a passage of Pindarus in his description of Aetna,

Which is, in his poetick expression, this plain historical truth, that it wa • ordinarily seen in Aetna, that it sent out smoke in the day time, and flames of fire in the night: and though that Poem which Virgil left imperfect, hath confounded the times, and not taken notice (in his imitation of Pindar ) of the distinctions of seasons, noted by him in the words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , yet hath he also mentioned both the smoke & the flames, the first in the style of a black cloud, the latter by great Globes of fire going up to heaven,

Just as here a dark smoky cloud in the day time, when the Sun outshone it, and made the light of it useless and indiscernible; and a fiery flaming shining cloud in the night, when they needed such a conduct. And that I suppose is the reason why here is mention only of the cloud, not of the fire, though in Moses there is mention of both. All this being thus premised, it appears first, how fitly it is here said by the Apostle, that our fathers, that is, those Israelites that then went out of Egypt, were under the cloud, and passed through the sea, these two being varied phrases of the same importance. For it must first be remembered that the Israelites passed not so through the Red-sea, as to go over it, entering on one side, and going out at the other, but came out again on the same side that they went in, as appears Num. 33. 6. (where before their passing through the sea, they pitched in Etham, in the edge of the wilderness ) compared with v. 8. where after their passing through the sea they go three days journey in the wilderness of Etham. And therefore secondly, this passing through the sea must be their entering into the channel, so as the sea first gave way to them, and then returned up to the shore again, dry ground being left to them in the midst of the channel, and the sea incompassing on every side of them, before them, behind them, on the right hand, and the left, and so as the cloud environ'd them, in like manner the sea environ'd them also, and as they were protected and secured by the one, so they were by the other. And therefore 2 ^dly, from hence it also appears, why it is here said of them, that they were baptized in the cloud, and in the sea, and why by both baptized into Moses. For Baptism being among the Jews (as well as Christians) the ceremony of initiation of all that entered into the Covenant, by the same reason that such are said to be received under the wings of the divine presence, they may also be said to be baptized in, or with, the cloud, and sea, that covering them with the cloud, and invironing them with the sea, being on God's part the receiving them under his protection to bring them safe to Canaan, and so to perform to them his part of the Covenant, and on their part, an obligation to be forever obedient to God, under the conduct of Moses; the assuming of which, is being baptized into Moses. And this may serve for the literal explication of the verse, as it belongs to the fathers. Now for the application of it to the matter in hand, to which it is accommodated by the Apostle, it seemeth to lie thus. The Gnostics were great pretenders to liberty, by reason of their being spiritual and perfect; and among the branches of their heresy, Saint Irenaeus insisting at large on Marcus 's followers, observes of them, among other things, their pretence that they were 〈 in non-Latin alphabet 〉 , naturally spiritual, by which means, said they, no sin was able to defile them, anymore then gold was defiled by being in a sink, or the sun-beams by shining on a dunghill; then that they had a shield, or cloud, or covering, which whatsoever they did made them 〈 in non-Latin alphabet 〉 invisible to the Judge, and that this belonged to all that had their 〈 in non-Latin alphabet 〉 , redemption, as they styled their Baptism. That these Scholars of Marcus were after the Apostles time, there is no doubt, but yet being branches of the Valentinians, it is to be thought that they did, as the same Irenaeus saith of them, take the old doctrines of the Gnostics, and 〈 in non-Latin alphabet 〉 accommodate them to their own manner of speaking; and so we may, from what we find in these latter, discern the deceits of those former heretics, that unclean sink of the Gnostics, that pretended to that perfection of knowledge, called themselves the spiritual, and Simon their leader pretending that he was that God the Father that appeared in Mount Sinai, they were those Israelites, shielded by him with the cloud, carried safe through the Red-sea, and had a special kind of Baptism, or 〈 in non-Latin alphabet 〉 , which they, by their 〈 in non-Latin alphabet 〉 , that is, mystical interpretations of Moses writing, made proportionable and parallel to the several things here named of the Israelites, v. 2, 3, 4. And this seems to occasion the Apostles discourse in this place, where following their language of themselves, and supposing, but not granting them parallel to those Israelites that were so miraculously led and fed, he shows by their example, that if they go on in their sins, they must expect that usage that the Israelites then had, viz. to die in the wilderness, and not come to Canaan.

[ b] V. 4. That spiritual rock that followed them ] The Jews have now a relation, whether by way of story, or of parable, that the water that came out of the rock in Horeb, Exod. 17. 6. or the streams that flowed, or overflowed, Psal. 78. 20. did follow the Israelites through their journeying in the wilderness: and that it did so may appear probable, because in that dry wilderness we hear no more of their wanting water, till Cadesh, which was some 3 6. years after this, when they had taken a contrary way in their journeying, by which means (as also by God's making this new trial of them, and to that purpose ordering the change of their journey) that water might now cease to follow them, which before, as long as the miraculous flowing lasted, might naturally, without any new miracle, follow them all their voyage. This saying of theirs S. Paul makes use of in a mystical sense, making Christ indeed to be the rock in a spiritual sense, and that Christ, following (coming really, so long after, into the world) but even then (so long ago) spiritually, and in power present among them.

[ c] V. 7. To play ] That the word 〈 in non-Latin alphabet 〉 here is to be taken in an unclean sense, may appear probable by the use of the word mocking among the Jews. This will be discerned by the Jerusalem Targum on Gen. 21. 9. on that of Ishmael's mocking; Instead of these words in the Hebrew, Sarah saw the son of Hagar mocking, they read by way of paraphrase, Et vidit Sara filium Aegyptiae facientem opera mala, quae fieri non oportuit, illudentem, & cultum p • regrinum exercentem, And Sarah saw the son of the Egyptian doing evil works which ought not to be done, mocking, and exercising strange worship. Where the opera mala quae fieri non oportuit, the evil works that ought not to be done, are the 〈 in non-Latin alphabet 〉 2 Pet. 2. 7. and 〈 in non-Latin alphabet 〉 1 Pet. 4. 3. that is, those unnatural filthy sins which were so ordinary among the heathens, used as part of their Gentile-worship, and those, it seems, noted by the phrase of illudere or mocking, which there and here, and in other places (according to the civility of the sacred style) is made use of, rather then others which signify more grossly those acts of unnatural filthiness. So Rabbi Solomon mentions an interpretation, that Ishmael had committed uncleanness, and that that is the meaning of the Hebrew 〈 in non-Latin alphabet 〉 to mock, Gen. 39. 17. And Lyra on that of Gen. 21. saith that the Hebrew word is equivocal, and signifies ludentem, idololatrantem, occidentem, & coeuntem, vel lascivientem, mocking, committing Idolatry, killing, committing uncleanness and wantonness. And then there will be little doubt but the words of the same Targum on Exod. 32. 6. (the place from which the words in this place are taken) & surrexerunt sibi ludentes cultu peregrino, and they arose mocking themselves after the strange, or heathen, worship, may belong to that also. To which purpose 'tis farther observable that 〈 in non-Latin alphabet 〉 (which may well be resolved Synonymous to 〈 in non-Latin alphabet 〉 , but cannot so well be mistaken for playing as the other may, but distinctly signifies illudere to mock ) is the rendering of 〈 in non-Latin alphabet 〉 (which is the word in Exodus whence these words are cited) Gen. 39. 14, and 17. in that story of Po • iphar's wife and Joseph, and certainly signifies uncleanness there. Thus Tobit 3. 18. where Anna to show herself free from all uncleanness, 〈 in non-Latin alphabet 〉 from all sin of, or with man, v. 17. adds in Saint Jeromes translation, nunquam cum ludentibus miscui me, I never associated myself with them that mocked; where no doubt Uncleannesses are meant, and 'tis probable that the Greek, which he translates ludentibus was 〈 in non-Latin alphabet 〉 , though our Greek copies wholly leave out that part of the period. And if the comparing of the story, Act. 7. 41. where 'tis said in this matter 〈 in non-Latin alphabet 〉 they rejoiced in the works of their hands, be apt to incline to the other interpretation, as supposing that 〈 in non-Latin alphabet 〉 to play is all one with 〈 in non-Latin alphabet 〉 to rejoice, and consequently that both denote their dancing before the idol, it will be easily answered, that 〈 in non-Latin alphabet 〉 rejoicing there signifies most properly the rejoicing at a feast, Lu. 12. 19. and 15. 23, 24, 29, 32. and 16. 19. and so following the offering of sacrifice to their Idols, shall note the sacrificall feast, and be all one with eating and drinking here, but not with 〈 in non-Latin alphabet 〉 , whether playing, or mocking, that attends it; and so still 〈 in non-Latin alphabet 〉 may fitly thus be interpreted, especially when in this place it follows immediately after 〈 in non-Latin alphabet 〉 lusters after evil thing • (in the notion that 〈 in non-Latin alphabet 〉 to live ill is used by Phavorinus in the word 〈 in non-Latin alphabet 〉 wanton, that is, for this very sin, and so 〈 in non-Latin alphabet 〉 ilnesse Rom. 1. 29.) and is attended with 〈 in non-Latin alphabet 〉 neither let us commit fornication, &c. referring to that other act of the like sin, Num. 25. 2, 3. and thence, I suppose, it is, that to his exhortation of flying from Idolatry ver. 14. he subjoins v. 15. I speak to wise men, judge ye what I say, not willing to speak more plainly, or to add more words on that subject, (see Note on Eph. 5. f.)

[ d] V. 10. Destroyer ] That which is here called 〈 in non-Latin alphabet 〉 destroyer is in the Jerusalem Targum Exod. 4. 26. called perdens, and that there explained by Angelus mortis, a messenger of the Lord's ver. 24. that came to kill him. This is otherwhere called the destroying Angel; for what is here said, they were destroyed by the destroyer, is in the story from whence 'tis taken, Num 14. 37. they died by the plague before the Lord. So the Angels that came to Lo • 's house are sent to destroy the city, Gen. 19. 13. In all which and many more places where plagues are said to be inflicted of God by Angels, it doth not appear that the Angels used as instruments of those plagues, are the fallen Angels or devils, but those heavenly that wait on God to execute his wrath, as well as convey mercies. Thus God 's coming with his Angels is an expression of destructions, and yet those are 〈 in non-Latin alphabet 〉 holy myriads, Jude 14. or multitudes of heavenly Angels (see Note on Jude d.)

[ e] V. 16. Cup of blessing ] The Jews used to conclude the feast wherein the Paschal lamb was eaten with a cup of wine. This they called 〈 in non-Latin alphabet 〉 the cup of praising, because they sang an hymn at that time, see Mat. 26. 30. and 〈 in non-Latin alphabet 〉 of blessing; and from thence the receiving the wine in the Sacrament being by Christ instituted after his paschal supper is here called by that title. Of the word 〈 in non-Latin alphabet 〉 to bless, see Note on Mat. 14. c.

[ f] V. 28. The earth is the— ] If these words be to be read in this place, the meaning of them will be, that in a matter of this nature of eating, they have little temptation to sin against conscience, when they consider the great store of other food, even all the plenty of the world, which they may lawfully enjoy, and let the idol-sacrifices alone. But the King MS. which leaves them out, seems to be in the right (and 'tis easy to imagine how the transcribers might here insert them on occasion of 〈 in non-Latin alphabet 〉 here, the same words after which v. 25. these words had followed) and then the 29 ^th ver. will immediately adhere to the end of v. 28. because of conscience; Conscience, I say, &c. which connection will be otherwise disturbed.

Annotations on Chap. XI.

[ a] V. 4. Dishonoureth his head ] It was a part of the punishment of malefactors among several nations, to have a covering put over their faces; and therefore in the Roman form of giving sentence this was part, Caput obunbite, Cover his head, and that •• longed to the whole head, the face also. So among the Persians in the story of Hester, c. 7. 8. the word went out of the Kings mouth, and they covered Haman's face. And this seems to be the literal notation of 〈 in non-Latin alphabet 〉 , having over the head, which is here used, so having upon the head, as comes down upon the face also, as that differs from 〈 in non-Latin alphabet 〉 , having the veil upon the head only. This therefore, which was the fashion of condemned persons, is justly said 〈 in non-Latin alphabet 〉 , to reproach, or shame his head.

[ b] V. 7. Glory ] The Hebrew 〈 in non-Latin alphabet 〉 signifies both glory and beam (the beams of the Sun being so glorious, that all glory is described by them) and is rendered both by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , and one of them may be here taken for the other, 〈 in non-Latin alphabet 〉 glory for 〈 in non-Latin alphabet 〉 beam or irradiation, such a beam which flowing from another, derived from another, implies that from whence it flows to be more honorable. Or else the word may signify similitude, likeness, in both places of this verse; for so it is used by the Septuagint, Num. 12. 8. 〈 in non-Latin alphabet 〉 , the similitude of the Lord, and Psal. 17. 15. 〈 in non-Latin alphabet 〉 thy likeness, where the Hebrew hath 〈 in non-Latin alphabet 〉 in both places. And so here it will agree with 〈 in non-Latin alphabet 〉 , the man is the image and similitude of God, and the woman of the man.

[ c] V. 10. Power ] What the word 〈 in non-Latin alphabet 〉 signifies here will be best conjectur'd, not by hearkening to the critical emendation of Jacobus Gothofredus, who would read 〈 in non-Latin alphabet 〉 the Latin exuviam instead of it, but by looking on the Hebrew word which signifies the woman's hood, or veil, and that is 〈 in non-Latin alphabet 〉 , whose theme 〈 in non-Latin alphabet 〉 signifies dominion or power over anything or person, according to which notion of the theme, the word 〈 in non-Latin alphabet 〉 must needs be answerable to the Hebrew 〈 in non-Latin alphabet 〉 and consequently, though it signify power primarily, is yet fitly set here to signify a veil (and by the Vulgar translation in some copies rendered velamen ) by the same proportion as 〈 in non-Latin alphabet 〉 , deduced from the root signifying power, is put for a woman's veil, Cant. 5. 7. and Isa. 3. 23. and so Gen. 24. 65. and 38. 14. and explained by the Targum by 〈 in non-Latin alphabet 〉 a veil, peplus, theristrum, such as Rebecca and Tamar used. And this more fitly in respect of the discourse, or rational importance of this place, which v. 8. proves that the woman should wear a covering in token of her husband's power over her. So when Eustathius a Bishop of Sebastia in Constantine 's time, among other things 〈 in non-Latin alphabet 〉 , caused women to be polled, against him the Council of Gangra made a Canon in these words, 〈 in non-Latin alphabet 〉 , if any woman for some exercise of pretended piety shall poll her hair, which God gave for a remembrance of subjection, let her be excommunicate, as one that dissolves the ordinance of obedience, or subordination, of the woman to the man. So Photios Epist. 210. The women ought to be subject to the man, 〈 in non-Latin alphabet 〉 , and bear the sign of her subjection, a covering on her head, which he there sets as the meaning of this place. As for that on which this whole interpretation is founded, the custom of using one Greek word for another, when the Hebrew signifies both, it hath been formerly observed, Note on Mar. 14. f. and need not now seem strange, or be repeated again.

[ d] Ib. On her head ] The woman's head signifies her head and face both, which were customarily covered with a veil, and 'twas counted immodest to be without it, according to that saying of Rabbi Abraham in the Talmud, tract. Sota, that the bare uncovering of the head is immodest for the daughters of Israel. See Schickard De jure Regio p. 134. Thus among other writers also. Plutarch in Problem. Rom It is the custom (and consequently decent) for women to come into the public covered, and for men uncovered. And Clemens Alex. Paedag. l. 2. c. 10. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 'Twas appointeed that the heads and faces of women should be covered and shaded, and that the beauty of the body should not be a snare to catch men. So saith Dicaearchus of the Thebanes, 〈 in non-Latin alphabet 〉 , Their heads and faces were all covered as with a mask, and nothing but their eyes to be seen. And so of the city of Tarsus (Saint Paul 's country) saith Dio Chrysostom, that the women came so attired into public, 〈 in non-Latin alphabet 〉 , that no part, either of their face, or the rest of their body, might be seen. And for those that have not used, or retained that custom of wearing veils or coverings, yet the universal custom of women among all people, is to wear their hair at length, and that is useful to cover their faces, and necks, and shoulders, and that is the reason of the mentioning their long hair, that nature teaches them, v. 15. and that it is as fit for her to be shaven as uncovered, v. 6.

[ e] Ib. Because of the Angels ] The presence of God in any one place more then in another is not easily conceivable by any. And therefore that any place should be called his house, or place of residence, his temple wherein he dwells, 2 Cor. 6. 19. must needs be in some other respect, and what that is, is sufficiently explicated by Jacob, who upon the vision of Angels at Luz awakes, and say • , that the place was venerable, and that God was in it, and that it was the house of God; which concludes that the appearance or presence of Angels is that from which God is said to be peculiarly present anywhere, and which fits that place to be God's house; and thus Eccles. 5. 5. when we read, from the Hebrew, before the Angel, the Septuagint interpret it 〈 in non-Latin alphabet 〉 before the face of God, making the Angel and God 's presence all one. Thus Psal. 68. the Myriads of Angels are said to be God 's Chariots, places to receive God, as he is said to sit on the Cherubims, and to fly on the wings of the wind, or Angelical spirits, Psal. 18. Agreeable to this was it, that God was said to be in the Ark between the Cherubims, and that the Ark was therefore called the glory, the Schechinah or inhabitation of God, and many things of this nature in the Old Testament (see Note on Mat. 3. k.) And proportionably, both under the Old and New Testament, the Angels have been thought to be present in the places of God's public service. Thus Phil. 〈 in non-Latin alphabet 〉 . p. 541. speaking of the hymns of Moses, saith they were composed 〈 in non-Latin alphabet 〉 , with all kind of harmony and symphony, that men and angels, which attend, do hear, making the Angels, as well as men, auditors of the hymns in the Temple, and, as it follows, 〈 in non-Latin alphabet 〉 , overseers to look that all be done as it ought. So Tertullian De Orat. Angelo adhuc orationis adstante, the Angel of prayer standing by. So Chrysostom speaking of the disorderliness of some in the Church, 〈 in non-Latin alphabet 〉 ; saith he, knowest thou not that thou standest with the Angels? 〈 in non-Latin alphabet 〉 ; thou singest with them, praisest God with them (referring questionless to the ancient form in the Liturgy, with Angels and Archangels, &c. we laud and magnify, &c.) and standest thou laughing? Agreeable to which is that of the Psalmist in the Septuagint translation, Psal. 138. 1. 〈 in non-Latin alphabet 〉 , In the presence of the Angels I will sing unto thee; which that it belongs to the Temple, appea • s by that which follows v. 2. 〈 in non-Latin alphabet 〉 , I will worship toward thy holy temple, that is, the Sanctuary, they standing in atrio, in the court, not in 〈 in non-Latin alphabet 〉 in the Sanctuary, when they worship'd. So in S. Basil 's Liturgy we have this form, 〈 in non-Latin alphabet 〉 , &c. 〈 in non-Latin alphabet 〉 , O Lord our God that constitutest the orders and hosts of Angels in heaven for the ministry of thy glory, make thy holy Angels enter with us, that we may officiate and praise thy goodness together. Thus saith Procopius of God, that he doth by the Angels 〈 in non-Latin alphabet 〉 , exhibit himself, or appear peculiarly in the Temple. And so in the very heathen Plutarch ( 〈 in non-Latin alphabet 〉 .) speaking of the 〈 in non-Latin alphabet 〉 , which differ little in their notion from that of Angels among Christians, he saith of them, that they are 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , overseers of their divine offices, and priests of their mysteries; and Iamblichus to the same purpose, that every Temple hath its keepers. Which being supposed and taken for granted, the account will be clear, why the woman must be covered because of the Angels, that is, that she ought to do that which was most decent, in that place where the Angels were present to behold them, and that yet more particularly, when she hath those Angels (which use to be present in such places) for her example also, who by covering their faces use to testify their subjection toward God; for so we read of the Seraphim, Isa. 6. 2. with two wings they covered their face. To which Photios adds Epist. 210. that the Angels are 〈 in non-Latin alphabet 〉 , lookers on, and witnesses of the woman's production out of the man.

[ f] V. 14. Nature ] What is meant by 〈 in non-Latin alphabet 〉 here, which is said to teach that men are to cut, women not to cut their hair, may be guessed, first by the practice and vow of the Nazarites, of never cutting their hair, which yet was allowed and commended by God in some men, which it would not have been, if the practice had been against the law of Nature, or if that were the notion of 〈 in non-Latin alphabet 〉 here; secondly, by the words precedent v. 13. 〈 in non-Latin alphabet 〉 , &c. is it decent? which though it belong to the woman's praying uncovered, yet when being uncovered and cutting her hair are made unfit upon the same principle, v. 6. the 〈 in non-Latin alphabet 〉 or decency will be an interpretation of the 〈 in non-Latin alphabet 〉 nature, as v. 6. 〈 in non-Latin alphabet 〉 uncomely is applied to both the being shaven, and uncovered; thirdly, by the notion of 〈 in non-Latin alphabet 〉 in other Authors for custom, so 〈 in non-Latin alphabet 〉 customs are acquired natures in Galen, and in Aristotle Rhet. l. 1. c. 11. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , Custom and nature are near and like one another, and that which is frequently done is next that which is always done. And therefore when in Lucian, in the person of Demosthenes, we have 〈 in non-Latin alphabet 〉 , pardon me, that am not born to be ill, or naturally ill▪ Phil. Melanchthon renders it ignoscas mihi, qui non consuevi inconstans esse, pardon me that am not w • nt to be so, that being an ordinary notion of 〈 in non-Latin alphabet 〉 among Authors; and so 'tis ordinary for that to be called the law of Nature▪ which was but the law of Nations, 〈 in non-Latin alphabet 〉 , which one nation, or some nations use▪ in Harmenopulus, 〈 in non-Latin alphabet 〉 . l. 1. tit 1. And so in the Digests ( de stat. Hom. l. lex naturae, ) that which was but the law of many nations, ut qui nascitur sine legitimo matrimonio matrem sequatur (which, though it held among the Grecians and Romans, did not among other nations) is called l • x N • turae, the law of Nature; as on the other side, D • . Chrys. 〈 in non-Latin alphabet 〉 , of custom, comprehends the law of Nature under that style. Fourthly, by the use of the word 〈 in non-Latin alphabet 〉 in the New Testament, as Ephes. 2. 3. 〈 in non-Latin alphabet 〉 , children of wrath by nature, applied to the national universal custom of idolatry among the Gentiles, as appears v. 2. in which you (Ephesian Gentiles) sometimes walk • d, and ver. 3. among whom we all (we Romans, from whom he wrote) 〈 in non-Latin alphabet 〉 , sometime conversed, 〈 in non-Latin alphabet 〉 as the rest also of the heathen world. Just as the same Idolaters Wisd. 13. 1. are called 〈 in non-Latin alphabet 〉 , • ain, that is idolatrous, by that general custom among them. To this matter the testimony of Soudas is most clear on the word 〈 in non-Latin alphabet 〉 , where having enlarged on the signification of it in Philosophy, he adds, 〈 in non-Latin alphabet 〉 , but when the Apostle hath those words, which were by nature, &c. he takes not the word, Nature, in this notion, but for an evil, durable disposition, or chronical custom. So when the Apostle saith of the Gentiles, that 〈 in non-Latin alphabet 〉 beside nature they were graffed into a good olive tree being but a wild olive themselves▪ Rom. 11. 24. he sure means by Nature the custom of the Jews, which by analogy with Levite. 19. 19. was exten • ed to a prohibition of grafting one fruit-tree into another kind, or else he refers to the constant custom and rules of gardening, never to graff an ill fruit upon a good stock. And so sure 'tis in this place, either the universal custom of all nations, or the fashion of the place, or of the generality of people, for men and women to distinguish their sexes by cutting or not cutting of the hair.

[ g] V. 29. Discerning ] The Hebrew 〈 in non-Latin alphabet 〉 signifies two things, to sanctify, and to discriminate, and is accordingly sometimes rendered by 〈 in non-Latin alphabet 〉 , and once by 〈 in non-Latin alphabet 〉 Jos. 20. 7. From hence it seems to be that 〈 in non-Latin alphabet 〉 here, being the literal rendering of one notion of the Hebrew 〈 in non-Latin alphabet 〉 , is taken for the other of hallowing or sanctifying the Lord 's body, that is, eating the Lord's supper (in a different manner from that of eating our ordinary meal, or 〈 in non-Latin alphabet 〉 our own supper, viz.) as the institution of Christ, to represent his death for the world, and the diffusive mercy of that, by our Christian liberality, and furnishing a common table, where the poor as well as rich may • east, and not the rich eat all to themselves; which is the profaning of that feast of the body of Christ.