Ch. VI. 16.

Of a a a horrid , ghastly . sad countenance , for [ they b b cover their faces , or spoil their looks . disfigure their faces , that they may appear to men to fast . ]

16. They put on sad and mournfull looks , appear in foul sordid garments and unwasht faces , which make them look lamentably , or perhaps they cover or veil their faces , &c.

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Note h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is not surely by any outward applications to consume , or destroy , or spoil their faces , but denotes only so much as shall make good the opposition betwixt them , and those immediatly after mentioned , which anointed their heads , &c. Another second notion of the word is ordinarily pretended for disfiguring or discolouring , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . acquiring an artificiall pallidnesse ; But this as it will hardly be exemplified either in sacred or prophane Writers ( nay on the contrary it is used for painting to advantage , i. e. beautifying , in * * Stobae . p. 445. Nicostratus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) so will it not be found that the Jewish hypocrites used any such arts either in time of mourning or fasting : Neither is it easily defined or explained what particular way of disfiguring , or discolouring , or causing pallidnesse it is which is meant by it . The most that I can discern toward this sence , is this , There is a disease which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , defined by Phavorinus to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a disease that fetcheth off the hair from the head and beard , makes it very thin , a scurf that grows upon the head or face , so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fox , because as the urine of a Fox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , makes the place where it fals fruitlesse , the grasse will not grow after it ; so this deals with the head or face : Now the countenance which is thus affected , is usually called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as being so dismally discoloured by it , as the ground is , when by the urine of the Fox it hath lost its verdure , and is dried up . And to that I suppose belongs the place in Hesychius , though corrupt in the ordinary copies , where to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some say it signifies one of a macerated , discoloured , or ( as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of a dark countenance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And then this agrees with Phavorinus's notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is here used in the same sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that hath such a dark , discoloured , macerated countenance . And so that may possibly be conceived the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to macerate and discolour their countenances : ( So the Lexicon Graeco-Latinum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extermino , disperdo , deformo , depravo , not only to destroy , but to deform and deprave . So Antiochus Hom. LV. saith of Envy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it causeth a pale countenance ; So * * Devit Contemp l. 2. c. 4. Prosper seems to render the phrase here , Jejunant ▪ saith he , ut vultus sui pallorem perniciosis laudibus vendant , they fast that they may sell the palenesse of their countenance for hurtfull praises , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they may by their looks be taken for austere ascetick persons , men that fast very often , having thus macerated themselves with that exercise . And then proportionably with that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the verse must be more then sad ▪ Hesychius renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a fierce and horrid , ghastly countenance , such as men have when they are well nigh starved . ●ut passing by this , there is yet a third rendring of the phrase , which seems more commodious to the place , by interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ the looks ] and not [ the faces ] and then it may fitly be rendred , they spoil their looks , endeavour to look as ill as they can ; And for this , it is to be observed , that foul or sordid apparell will contribute much toward it : So in Eustathius on * * Edit. Basi . p. 261. l. 10. Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The body carefully wash'd becomes fairer , and so also by putting on white clothes ; as on the other side sordidnesse and ill-tatterd clothes ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it should be read in Hesychius ) darken a bright countenance : where the word is used of that illnesse of looks , which sordid clothes do cause . To this I may yet further adde , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Hab. 1.5 . is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies such a confusion of countenance , as attends astonishment or vehement trouble ; ( See Note on Act. 13. gg . ) and so may here in that sence be fitly joyn'd with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forming , and putting on such a sad , troubled confounded countenance , which cannot but be taken notice of by any . But this still not by any outward means of discolouring it , but by an affected sadness or change of looks , or by foul and sordid garments , and the like .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. Note l. To confirm the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for liberality , Adde the testimony of Theophylact on 2 Cor. 8.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It signifies a minde void of envy or parsimony , apt to communicate .

Ibid. Note n. That a cubit is set to note a very small measure , Adde the use of the phrase [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in * * Ap. Stobae . p. 528. Mimnermus , a cubital time , or space proportionable to a cubit , meaning a very short space , such as leaves and the most transitory frail things enjoy . By this also farther appears , that these measures of cubits and the like , are applicable to the age or life of man , and not only to the stature . And so the Psalmist , Thou hast made my dayes as it were a spanne long . A measure much lesse then a cubit , applied to our dayes , or space of life .

Chap. VIII . 5 .

A Centurion .

A Captain or Commander of a hundred Souldiers .

Ch. IX . Note c. For the infamousnesse of the Publicans trade among the heathens , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Adde the passage in * * Ap. Stobae . p. 31. Musonius , that Theocritus being demanded what was the cruellest beast , answered , Of those on the mountains , the Bear and Lion , but of those in the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Publicans and Sycophants . And accordingly Theophrastus puts together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Char. keeping whores , and being Publicans .

Ibid. Note h. in marg . To the testimony from Ovid of the use of Musick in Funerals , Adde , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

* * Tri●● 5. Eleg. 1. Tibia funeribus convenit ista meis : and ‖ ‖ p. 177. Petronius Arbiter , licèt ad tibicines mittas , of one desperately sick : See Jo. a Wower . ad loc.

Ibid. Note m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Of the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for fatigati wearied , see H. Stephanus in his Preface to Herodian . And so 't is surely used in that author , l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he took his voyage with a few horsemen , that he might not tire the whole army , and lib. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after he had tired them with long journeys and abused them . And so a a To 7. p. 107. l. 3. St. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I would not have wearied you with so long a voyage . So b b Ib. p. 169. l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take so wearisome a journey as it must cost thee to come to us : In all which it denotes the lassitude that comes from travell . Thence in * * Ib p 554. St Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of labour and care ; And in the ‖ ‖ ap Eus●b . ●4 . c. 15. Epistle of the Church of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , easily , without trouble or labour .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. For the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for fainting , Adde 2 Sam. 17.29 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. The people is hungry and weary , or faint and thirsty in the wildernesse .

Chap. X. 16 .

* * Milde , meek , wrathlesse . ff Harmlesse as doves .

Ye must most strictly preserve your mildness , revengelesnesse , meeknesse , using no violent or forcible means toward your persecutors , though it be to preserve your selves , because ye are as sheep .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ff For the notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the origination of it must be considered from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to butt , or strike , or wound with the horns ; from hence saith a a In Iliad . C. p 476. l. 3. Eustathius , comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and consequently ( saith he ) it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simple and mildly disposed , and not butting or using of horns against any body . So b b Iliad● . p. 1353. l. ●5 . again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word so derived signifies wrathless , angerlesse , as one that useth no horns hurts no body : And this notion perfectly agrees with the nature of the Dove , which , say the Naturalists , hath no gall , is never angry , nor hurts any , and so in all reason is to be resolved the meaning of it in this place . So c c Dial. IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 191. Caesarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not retributing evil to any man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the dove hath no malice in it , hurts nothing , having not the Organ of choler in it .

Ibid. Note c. Of Mattathias and his son Judas which took upon them to destroy the prophaners of the Temple , adde , that they put in their colours these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Who is like thee among the Gods , O Lord ? or as others reade it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is like thee among the Princes of Judah ? From the initiall letters whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they seem to be stiled Maccabees , which though literally it do not , yet in effect denotes Zelots . But Ferrarius in his Nomenclat . Syr. translates the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aemulator , Maccabaeus , writing it with Koph which is not answerable to the Hebrew Caph , which others generally use in this word .

Ibid. Note e. For the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to acquire , adde Musonius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in whom * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ap Stobae . p. 4●● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things that are acquired with difficulty ] are distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as are hard to keep .

Chap. XI . Note i. To the confirming of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the state of death ( not any place , heaven , or hell , or the grave ) adde , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That the writers of the Church had this notion of the phrase in the Creed , may be discerned ( among many ) by this place in Theophylact in Rom. 4.25 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Seeing he died , having no sin , it was reason he should rise again , for how should he that was sinlesse be detained by Hades ? where being detained by Hades ] is by the opposition to rising again , explained to be no more then continuing in the state of the dead : So the same Theophylact on Eph. 4.9 . interprets the lower parts of the earth to be Hades , and that in the same notion as when Jacob saith , You will bring my old age with sorrow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Hades , ( not to hell certainly , ) and as it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pit , in David . Thus the Arabians use Al-Barzach for that space or state which is betwixt this life and the next , the time of death and the resurrection , and every one that dies is said to go Al-Barzach .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. Note l. To confirm the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for exceeding good or gracious , Adde the Septuagints rendring of Psal. 34.8 . O taste and see , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the Lord is gracious .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chap. XII . Note e. For the acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unprofitable , for wicked , See Philoxenus's Glossary , Nequam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Nequitia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so in Cyrils Greek Glossary : So in Hesiod , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an unprofitable man is he that neither understands himself nor heeds others , the most sencelesse , wretchlesse person : Of the same nature is illaudatus , unpraised , in Latine , of which see A. Gellius l. 2. c. 6. where he proves that word to signifie omnium pessimum ac deterrimum , the worst and basest of all : And so l. 7. c. 11. he makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , riotous , intemperate , unprofitable , uselesse , ill-mannerd , detestable , to be all one , the interpretation of the Latine Nequam , a wicked man , but literally good for nothing .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. Note m. For the acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for gainlesse but ill , Adde the advice of Pythagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let it be more desirable to thee , or choose rather to cast a stone at an adventure , than an idle speech , where it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is at least a rash speech , and such as from which a man himself , or others may as probably receive some considerable hurt , as from a stone rashly cast we have reason to expect .

Ibid. Note n. That the reckoning of dayes by the evening and morning was in use , as among the Jewes , so among the Athenians also , see A. Gellius l. 3. c. 2.

Chap. XIV . Note a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to admonish , or instruct before-hand , Adde the Vulgar Latine which reads praemonita , admonished before-hand . So in Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the Masters ▪ having shewed their Scholars how to do their business , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do also by words premonish them .

Chap. XV. 5 .

[ * * It is an interdict , or he is obliged . He shall be free . ]

He is under obligation not to give it his father , &c.

Note c. To the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vow of not rele●ving his parents , Adde the words of Philo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he confirmes by oath the barbarousness and ferit● of his disposition . And what hath thus passed under their vow , is , say they , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. utterly forbidden , or unlawful , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlawful as Corban , which being consecrated , must not be touch'd , or imployed to any other uses : Which therefore in all probability is the word omitted in the Ellipsis , which others supply by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shall be free , but should rather be , he as obliged , may not give his Father . So that the plain meaning of the place is . A Father being in want requires releef of his Son ; the Son answers , that he hath vow'd he will not , and so that to him it remains not lawful to releeve him : And the Pharisees approve of this practice , that he may thus evacuate his duty to his parent . Of this see Mr. Pocock , Not. Miscell . p. 414. This without question is it , which is here charged on them by Christ . As for the other notion of Corban , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that what is asked , they cannot give , because it is consecrated to God , though it be taken up by the antients , yet it appears not to be agreeable to the Jewish practice , for there are no foot-steps among them of any devoting to God , or consecrating , in this matter , as the testimonies produced by Mr. P. do fully evidence .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ch. XVI . Note h. To the mention of the Key of David , Rev. 3.7 . Adde , where a difference must be observed betwixt the Key of David , and the Keyes of the house of David : Keyes are an ensigne of power , but that power is not all of one kind , it is greater , or less , principal and independent , or inferior and derivative , and the several keyes are emblemes of these severals . David we know was a King , and independent from any on earth , and consequently the Key of David notes an independent supreme power , and that applied to the Church , belongs onely to Christ , in that prophetick expression Apoc. 3.7 . But the Keyes of the house of David notes an inferior power , that of a steward in Davids familie , which being perfectly subordinate to him , hath yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the administration of the affaires of his familie intrusted to him . Now Christ is the Original , and prime fountain of all power over the whole Church , that spiritual kingdom of David , &c.

Chap. XVII . Note d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 67. For the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for tradere delivering up ( not betraying ) Adde Athenaeus , l. 5. of Quintus Oppius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a prisoner delivered up to custody . So Ps. 88.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I was imprisoned , &c.

Ch. XX. Note b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working , Adde the phrase Ruth 2.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; where hast thou laboured ? and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where she had laboured , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whom I laboured , where still the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labouring .

Ibid. Note c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for pick'd or choice men , Adde , Aristotle in his Oeconomickes l. 2. in the passage of Antimenes Rhodius , where we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjoyned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved officers , where probably it must signifie speciall pick'd Artificers .

Ch. XXI . Note b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To 5. p. 242. l 23. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for dividing into small peeces , to Plato Adde S. Chrysostome , who speaking of his homilies , more then one of the same matter , saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we have cut it out into many minute parts for several dayes .

Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any kind of utensil , Adde Nicolaus Damascenus of the Sordo Libyes , of whom he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they have no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a cup and a sword , where the sword is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well as a cup , and so is a sheet , Act. 10.11 .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. Note g. To the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for breaking into small peeces , Adde Dan. 2.44 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shall beat small and break into chaff all the kingdomes .

Chap. XXII . 19 .

[ A penny . ]

A coyne that was half the Alexandrian , but the whole Attick drachme , and so the fourth part of the shekel of the Sanctuary , or half the ordinary shekel .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. Note f. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for conspiration or conjunction of affections , Adde , as in Chrysostome Epist . K. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is , earnestly to desire his Epistles .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 19.48 . in the notion of taking his part , being of his side , agreeing with him , Adde , were very kind to him , so in Chrysostome , Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He affects you much , and is an earnest lover of me , and Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , loving and tendring . So in * * La●s . histor . p. 907. B. Palladius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , placing all her affection on the yong maide .

Chap. XXIII . 4 .

[ aa heavy burthens . ]

Severe ordinances over and above what the law exacts .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Note a a. What is meant by these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavy burthens imposed on men by the Pharisees , may be discerned by their own writers . R. Joshua before Christs time , among the several things , that are pernicious to the world , numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plagas Pharisaeorum , the strokes or severities of the Pharisees . And these are mentioned in the Talmud c. 3. §. 4. tr . Sotah , Plagas Pharisaeorum vocat superfluos cultus , ac ritus molestos ab ipsis in religionem lege Mosaicâ praescriptam subintroductos , by the strokes of the Pharisees he means , superfluous worships and troublesome rites , introduced by them under hand into the Jewish religion . And Maimonides , Appellarunt additamenta illorum quibus legem gravem reddiderunt , plagas , they called the additaments by which they made the Law heavy , strokes or severities .

Ibid. v. 27.

[ For ye are ʰ like to whited sepulchers which indeed appear beautiful outward , but are within full of dead mens bones , and of all uncleanness . ]

27 Ye may fitly be resembled to sepulchers , which are fain to be whited over , that they may be discerned to be such , and so avoided , being otherwise grown over with grass , and not discernable from other ordinary ground , by the outside Lu. 11.44 . whilest yet within like reall sepulchers , ye are full of all pollution .

Note h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is little difficulty to determine what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sepulchres washed over with white lime , on purpose , that they may be discerned by passengers , and avoided , lest they contract legal pollution by them ; For thus the Jewes were wont to mark Sepulchres , Calcem aquâ maceratam effundit in locum immunditiei , they use lime macerated with water , and poure it upon the place of uncleanness , Yad . Tum . Met. c. 8. And Rashi ad Gemar . Moed Kat. c. 1. f. 5. renders the reason , quòd ipsa alba sit instar ossium , quam ergo videntes , eò non accederent , because lime is white like bones , and therefore they see , and go not neer it . So among the Christians in * * l. 3. p. 90. Optatus ; Corpora ( occisorum ) per dealbatas aras aut mensas poterunt numerari , the bodies of the slain may be yet numbred by the whited altars or tables , i. e. by the tombs in fashion of an altar , or table , laid over them , and whited . All the difficulty is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in what respect it here followes that they appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly fair , when Lu. 11.44 . it is said of them , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as graves that appear not . And this will be fitly salved , by considering , that this faireness is not all one with their being whited before , but denotes the reason , why they had need of being thus whited ; these graves were , it seems , grown over with grass , and so were undistinguishable from other ordinary ground , were outwardly as fair green grass , as if there were no graves under , and so as they are properly said to appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly fair , so most fitly said of them in Luke , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undiscernable graves , or monuments , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so that the men that go over them are not aware of their being graves , and so are polluted by going over them . And that makes it necessary , that they should have some marke set upon them , be washed over with lime , proportionable to which was Christs reproving of these Pharisees hypocrisie , that so as fair as they were outwardly , they might not deceive and pollute silly disciples , which were not aware of their wickedness . See Mr. Pocock Miscell . c. 5.