man's magazine for May, 1764, we are informed, that in this country (where it is not at all surprising to meet with eastern customs still preserved from the Moors) they have to this day, over each flock of sheep, a chief shepherd. "Ten thousand compose a flock, which is divided into ten tribes. One man has the conduct of all. He must be the owner of four or five hundred sheep, strong, active, vigilant, intelligent in pasture, in the weather, and in the diseases of sheep. He has absolute dominion over fifty shepherds and fifty dogs, five of each to a tribe. He chooses them, he chastises them, or discharges them at will. He is the præpositus or the chief shepherd of the whole flock." No. 578-y. 8. As a roaring lion.] For the illustration of this passage it may be observed, that the roaring of the lion is in itself one of the most terrible sounds in nature; but it becomes still more dreadful, when it is known to be a sure prelude of destruction to whatever living creature comes in his way. Hence that question in Amos iii. 8. the lion hath roared, who will not fear? The lion does not usually set up his hor rid roar till he beholds his prey, and is just going to seize it. (See Bochart, vol. ii. p. 729.) No. 579.-2 PETER i. 5. And besides this, giving all diligence, add to your fuith virtue. DODDRIDGE thus paraphrases and explains this passage; and for this purpose applying with all possible diligence, as you have believed the gospel, be careful to accompany that belief with all the lovely train of attendant graces; associate as it were to your faith, virtue, true fortitude, and resolution of mind, which may enable you to break through that variety of dangers with which your faith may be attended. The word ynσata, translated add, associate, properly signifies to lead up, as in dance, one of these virtues after another, which he mentions, in a beautiful and majestic order. No. 580.-i. 20. No prophecy of the Scripture is of any private interpretation.] The word us seems to be agonistical, and signifies the starting, or watch-word, or sign, upon which the racers set out, or began their course. The place from whence they set out is called apernpia, where, when then they set out, they are said to be let loose, and this is literally smo; to this is the sending of prophets here compared, who are said to run. (Jer. xxiii. 21. Ezek. xiii. 6, 7.) They ran, and I sent them not, i. e. I gave them no watch-word to run, as in the Psalmist, God gave the word, great was the company of preachers, HAMMOND in lọc. No. 581.-JUDE 4. For there are certain men crept in unawares, who were before of old ordained to this condemnation. THOSE who were summoned before the courts of judicature, were said to be προγεγραμμένοι εις κρίσιν, because they were cited by posting up their names in some public place, and to these judgment was published or de-. clared in writing. Elsner remarks, that the Greek writers apply the term προγεγραμμενους, to those whom the Romans called proscriptos, or proscribed, i. e. whose names were posted up in-writing in some public place, as persons doomed to die, with a reward offered to whoever would kill them. He says also, that those persons who are spoken of by St. Jude, as before of old ordained to this condemnation, must not only give an account to God for their crimes, and are liable to his judgment, but are destined to the punishment they deserve, as victims of the divine anger. No. 582.-REVELATIONS i. 9. I, John, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. THIS punishment, in the Roman law, is called capitis diminutio, because the person thus banished was disfranchised, and the city thereby lost an head. It' succeeded in the room of that ancient punishment, aquâ et igni interdicere, whereby it was implied, that the man must, for his own defence, betake himself into banishment, But when it became unlawful for any to accommodate him with lodging, diet, or any other necessary of life. this banishing into islands was properly called disportatio, being accounted the worst kind of exile, whereby the criminal forfeited his estate, and being bound, and put on board ship, was, by public officers, transported to some certain island (which none but the emperor himself might assign) there to be confined to perpetual banishment. The place to which St. John was carried was Patmos, a little island in the Archipelago, now called Palmosa, mountainous, but moderately fruitful, especially in wheat and pulse, though defective in other commodities. The whole circumference of the island is about thirty miles, and on one of the mountains stands a town of the same name, having on the top of it a monastery of Greek monks; and on the north side of the town the inhabitants by tradition shew an house in which the apocalypse was written, and, not far of, the cave where it was revealed, both places of great esteem and veneration with the Greeks and Latins. WELL'S Geography of the New Testament, part ii. p. 128. No. 583.-i. 16. Out of his mouth went a sharp twoedged sword.] The sword is sometimes used in a figurative and metaphorical sense in the scriptures. Thus the Psalmist says, speaking of his enemies, that swords are in their lips (Psalm lix. 7.); and it is said of our Lord that out of his mouth went a sharp two-edged sword. This representation appears to corespond with the practice of some people with respect to this weapon. Thevenot has mentioned an incident which throws considerable light upon this point; he says, (part i. p. 229.) "The galliot being out a cruising, met with a Turkish galliot, and having laid her athwart hauze, met with a stout resistance. The Turks who were on board of her, having a'naked sword between their teeth, and a musket in their hands, beat off their adversaries." How this naked sword was used in combat does not appear, but if this ever had been part of a military custom, the figure of a sword issuing from the mouth seems as if it might be justified by matter of fact; and this expression may rank among those which occurrent circumstances may have formed. No. 584.-ii. 17. A white stone.] The stone here referred to is such an one as was used in popular judicature, or in elections, the custom being to give the votes in either of these by such stones. These were either white or black; the white was a token of absolution or approbation, the black of condemnation or rejection. There were judges in the agonistical games, who awarded the prizes to the conqueror by the use of these stones, a white one, with the name of the person and the value of the prize, being given to such as was victorious. Ovid expressly mentions, that black and white stones were used to absolve or condemn persons at Argos. Mos erat antiquus, niveis atrisque lapillis, Metam. lib. xv. lin. 42. No. 585.-ii. 17. A new name written, which no man knoweth, saving he that receiveth it.] Doddridge on this passage says, I have sometimes thought or may signily one that hath received it, as it seems a name given to any person must be known to others, or it would be given in vain; and then it intimates, that honour should be conferred upon such an one, which shall only be known to the inhabitants of that world to which he shall be admitted, and who have already received it; otherwise it must refer to a custom which has sometimes prevalled among princes, of giving particular names, |