A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.

Annotations on S. MATTHEW, Chap. X.

[ a] * 1.1 V. 1. Cast them out] The Devils possessing men in those dayes, which was much more ordinary before the coming of Christ, and about that time, then it hath been since (Christ having much retrench'd and restrain'd Satans power) had generally corporeal discernible effects attending it, diseases of all kinds, Epilepsies, &c. And agreeably thereto, the Apo∣stles delivering men up to Satan, is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the destruction of the flesh. And therefore be∣fore any such disease could be cured, the Devil must be cast out. And accordingly here the same power is given to the Disciples, to cast out Devils, and to heal diseases.

[ b] * 1.2 V. 2. Peter] His name was Simon, but is now Joh. 1. 43. alter'd by Christ into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which in Syriack signifies (as it is rendred in Greek) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a stone. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saxum, cautes, silex, saith the old Glossary, it signifies a stone, or rock, or flint, but in this place no more then a foundation-stone (for such the Apostles were, Ephes. 2. 20. Rev. 21. 14.) as that is laid up∣on the corner stone, Jesus Christ. And upon that and other the like (the rest of the Apostles styled twelve foundations, Rev. 21.) all beleivers, as living stones, are built, 1 Pet. 2. 5. This Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Feminine is exactly all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Masculine,* 1.3 as may appear not only by Mat. 16. 18. where that which is in the Greek thou art 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and upon this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. is in the Syriack, thou art Kipha, and upon this Kipha, &c. but also by other good authors in the Artick Dialect, particularly Homer, who four times useth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a stone, or petra. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 'tis taken for a great stone, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such a weight as two ordinary men could not have carried, and yet is taken up in Aeneas's hand (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to throw at Achilles. In two other places, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mill-stone, for it

was such as one flung at another, but from the figure & weight of it, (that it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) only a very great one again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not simply an huge stone, an immoveable rock, &c. but comparatively very big for that use of throwing. In the fourth place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. it is a stone which he could, and did take in one hand, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he. So Rom. 9. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rock, and stone, are as perfectly all one as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, stumbling and offence, and both distinctly to be rendred not rock, but stone, such as men are apt to stumble at. And so more clearly, 1 Pet. 2. 7. where the stumbling stone (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is made use of in the building, as a corner-stone. So Mat. 27. 51. the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which are rent in sunder are the stones of the Temple. (the several parts of which are there enume∣rated, the veyle, the ground, the stones, the timber, and the bodies of the interr'd.) And therefore for any con∣clusion from the Critical notation of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, that it should signifie a rock, and not a stone, I suppose no ground can be fetch'd from hence; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being in the Grammar notion absolutely the same, and both of them set sometimes to signifie such a stone, as is made use of in a building, and is joyn'd it self to the corner-stone, as here to Christ Jesus, there∣by helping to support the superstructure, which is raised on it, as may appear both by the circumstances of the context, Mat. 16. (where in reference to this name of his, Christ saith he will build his Church 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon this stone) and by Eph. 2. 20. where the Apostles are look'd on, as this foundation of the build∣ing (the Church) and Rev. 21. 14. as twelve foun∣dations of it. 'Tis true indeed that in some other pla∣ces 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth signifie a rock, as that notes a great im∣moveable mine of stone, as c. 27. 60. where the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hewing or cutting the tomb in (or as S. Mark reads, out of) the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, notes it to signifie a mine or rock of stone, in or out of which that tomb was cut out whole, or in one entire piece, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luke 8. 6. on which the seed fell, might possibly be an entire rock without any earth or moysture in it; but Matthew and Mark read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, on earth which is stony, on stony ground, not making it one entire stone, but which had store of stones in it. So Mat. 7. 25. the house founded, and v. 24. built 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon a rock; Where it must be observed what place the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath there in the building, and 'tis clear, that it is not there (as here) any part of the foundation, but as the ground whereon the whole building (foundation and all) is layd, as in the Antithesis, v. 26. the sand is the ground on which the other house is built. The house builded and founded upon a rock had its corner-stone, and all the rest of the foundation cemented to a rock, or natu∣rall mine of stone; and that made it so firm, that un∣lesse the cement should fail (which is not there suppo∣sed) or the rock move, that house could not move nei∣ther; but the other being built upon the sand, (and therefore said but to be built, whereas the former is said to be built and founded) could have no foundation on so fluid a bottome as sand, to which nothing can be fa∣sten'd, and that is the cause that it fell so soon. In these three places, and perhaps 1 Cor. 10. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may sig∣nifie a rock, and accordingly the Glossary renders it cautes, as well as saxum. But in this, and the other places (when Peter title is concern'd in it) it cannot signifie a rock, either as that is abstracted from build∣ing (for this here referres to building) or as that is such on which the whole building (foundation and all) is founded, as Mat. 7. for that must suppose Peter ante∣cedent to Christ himself (as that rock is to the whole foundation, and so to the corner-stone it self, that house being not only built, but founded on the rock) which is too absurd to be asserted or confuted. Thus much of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which thus became that Simons or∣dinary title, or agnomen, by which he was principally known and recorded to posterity, Simon or Simeon be∣ing, till his coming to Christ, his ordinary name.

[ c] * 1.4 V. 4. Canaanite] Many Greek copies have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, others 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The word comes not from the name of a place, as a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 zeale,* 1.5 from whence is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which with the Greek termination 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is directly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) a Zelote. The Syriack hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Keno∣noyo, which seems to be the version of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The matter is clear, that this Simon, Luke 6. 15. and Acts 1. 13. is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Zelot: And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are as perfectly the same, as Cephas and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tabitha and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the like. Of these Zelots so famous among the Jews, many mentions we have in sa∣cred Writ. Phinees is looked on as the first to whom that name was competible, for his slaying the uncleane paire in the very fact, which Mattathias in his dying speech calls his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having zeal, 1 Mac. 2. 54. And after his Elias in his apprehending the pro∣phets of Baal, and slaying them 1 Kings 18. 40. which again Mattathias calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having zeal for the law, v. 58. And such was this Mattathias, and his son Judas, &c. which without any external calling took upon them to destroy the profaners of the Temple, putting in their colours these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, Who is like thee among the Gods, O Lord? or as others read it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Who is like thee among the Princes of Judah? From the initiall letters whereof 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they seem to be stiled Maccabees, which though literally it do not, yet in effect denotes Ze∣lotes. But Ferrarius in his Nomenclat. Syr. translates the very word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, aemulaetor, Maccabaeus, writing it with Koph which is not answerable to the Hebrew Caph, which others generally use in this word. In after times from these beginnings great distempers and flames broke out. A multitude of men under pretence of be∣ing zealous for the Law and honour of God, under the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zelots, committing all the riots and bloodinesse imaginable. See Josephus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 4. c. 11. where he saith of them, that they killed many of the chief men of the nation, and still when they did so, boa∣sted of themselves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they were become the benefactors and Sa∣viours of the people. Whose insolence meeting with the timidity and basenesse of the peoples minds, advan∣ced so farre, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they took upon them to chuse and ordain the high Priests, contemning the rules of birth by which those were to succeed, and constituting ignoble obscure men in those places, that by that means they might have abetters and partners of their villanies. These, saith he, c. 12. im∣posed this name of Zelote upon themselves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if their undertakings were good and honourable, and not (as indeed they were) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, emulous of the worst deeds imaginable, and even out-stripping all. Of these (as a Sect having its original from Judas Gauloni∣ta and Sadduchus,) Bonavent. Corn. Bertram. in the end of his Book De pol. Jud. thus speaketh, Zelotarum secta Judaeis ipsis omnibus perniciosissima, ut quae Judaeo∣rum omnium excidium, totiúsque reipublicae Judaicae prostrationem non modò accelerarit, sed & eam tam mi∣seram & calamitosam effecerit. The sect of the Ze∣lots was most sadly pernicious to the Jewes themselves, and did not only accelerate the total destruction of them, and the prostration of the whole Jewish common-wealth, but withall made it so miserable and calamitous when it came. Which story of the Zelots in Josephus agrees very well to this time, wherein Christ lived, and so there is little doubt, but that this Simon was himself one of this Sect, and so call'd by that title, Simon the Zelote.

[ d] * 1.6 Ib. Iscariot] This title of his may either be taken from his country whence he came, a man of Carioth,

(according to which it is that the antient Greek and Latine MS. generally reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A cariota, from Carioth,) Or else from the Syriack, which calls a wallet or purse Secariat, and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Secariota, or Iscariota may signifie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, him that hath the wallet, which was the office of this Judas.

[ e] * 1.7 V. 9. Purses] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that literally signifies a girdle, both in Greek and Latine authors, signifies also a purse, either because that was wont to be sowed or fasten'd to the girdle, or because the girdle being a loose thing, like a scarfe, tyed about the middle, they used to wrap up their money within it; and so the gold and sil∣ver and brasse (for such were the Roman asses and qua∣drantes) in their zones, are three sorts of coines made of those three metals, the brasse being coines of the least value for the least commodities, or for common uses and exchange, as gold and silver for higher purposes; and so under the prohibition of all these is forbidden all greater or lesser provision of money, to be carried out with them.* 1.8 These they are forbidden 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to pos∣sesse, that is, to acquire, or any way to provide for them selves against this journy; for so the word signifies to get, ••o purchase, Acts 22. 28. and not only to possesse. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, acquiro, saith the old Glossary, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a∣deptus, indeptus, and accordingly in Demosthenes 'tis set opposite to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to keep, Olynth. 2. So in Muso∣nius, * 1.9 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those things that are ac∣quired with difficultie are distinguished from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as are hard to keep. This making pro∣vision of money for their journey, as they that goe on their own businesse are wont to doe, is forbidden the A∣postles, who going on Christs errand are to expect and confide to be provided for by him, and so also for vi∣ctuals,* 1.10 which sure is meant here by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the scrip which was usual for travellers, or any to carry victuals in. Thus 2 Kings 4. 42. that which we read eares of corn in the busk, the Greek read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, eares in his scrip or sachel, thus rendring the He∣brew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which some taking for a vestment, rendred it there a husk, as the garment of the corn, but surely not rightly; for that was sufficiently said in the eares of corn precedent. The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is directly our En∣glish, sachel, and as there the eares of corn were brought in the sachel, and the bread (the twenty barly loaves) be∣sides, some other way, so Mark 6. 8. (the place paral∣lel to this here) 'tis set distinctly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, neither sachel, nor bread, neither other kind of victuals in the scrip, nor so much as bread. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is only thrice more in the old Testament, in the Apocryphal book of Judith c. 10. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, she filled the scrip or bag with parched corn, and c. 13. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the sachel of victuals; and so again, v. 17. And so in all the places it notes a portage for victuals carried out with them, not as some have conje∣ctured 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the poor mans, or beggars scrip (which saith the proverb, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is never filled, and again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the poor mens sachels are alwayes empty) for sure Judith with her Maid went not, like beggars, with empty sachels, but, as it appears c. 10. 5. with rich provision along with them, and so the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bread added to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the sachel in S. Mark en∣forces, the bread being certainly carried out with them, and the scrip to the same purpose that the bread, that is, both of them for provision for the way. To that of asking or begging by the way, others have with more probability applied that of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 staffe,* 1.11 that fol∣lows, making that the character of a poor man or beg∣gar. So the Germans baettel stab, is their begging staffe, saith* 1.12 Stuckius, (the word baetten, saith he, coming from the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to ask or begge) and his best testimony is that of Juvenal, A tegete & baculo, to signifie from begging. As for that of Jacobs speech of himself, Gen. 32. 2. with my staffe I went over Jordan, (that is, alone, without any companion) and Vlysses in Homer returning to his country with his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his staffe and scrip, These doe not conclude for him; because Jacob doth not affirm that he begg'd, but that he travailed a single person, in opposi∣tion to the two bands, with which he returned: and so Vlysses is express'd by the Poet, not as a mendicant, but a solitary person, in opposition to the greatnesse in which he had formerly been. It is therefore more reasonable to resolve, that the staffe is here look'd on (as our Sa∣viour prohibits it) as an Instrument of defence or of∣fence, to secure them from assaults or dangers by the way, from which God is to be trusted to defend them, without any provision on their part. Thus in the story of Bel and the Dragon v. 26. Daniel undertakes to kill the Dragon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without sword or staffe, and Ezech. 21. 21. the Greek uses 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an arrow or sharp instrument ordinarily ren∣dred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a dart, and when they render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by it, it then goes oft for a weapon of defence, as against a dog, 1 Sam. 17. 43. And that it is to be taken here in this notion may probably appear by Luke 22. 36. where Christ referring to this direction of his for the Disci∣ples journey, I sent you without purse, scrip, shooes, he saith, to expresse the distresses that are now like to be∣fall them, But now he that hath a purse, let him take it, and likewise his scrip, (now permitting what he had before prohibited) and he that hath no sword, let him buy one, in which words the sword seems to be set down in the place of the staffe, which is there omitted, and so concludes the use of the staffe here to be the same in general, as of the sword (viz. for defence from as∣saults) though the sword be more advantageous for that purpose. One thing only I shall have need to adde, that the Staffe was also among them as among us, the companion of the way, either as an help and susteiner of weak travailers (and accordingly Exod. 21. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 walk abroad upon his staffe, and Zach. 8. 4. where the Hebrew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fulcrum, a staffe to lean on, or universally for all, when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendred by it, and when 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the staffe in the hand, oft-times in the Old Testament. In which respect perhaps it is that Mar. 6. 8. where this very commission is recited, they are commanded to carry no∣thing with them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but a staffe; Which places, though they appear contrary one to another, are yet thus reconcileable, that they were not like sollicitous persons to carry the former kind of staffe, that for de∣fence, but the walking staffe they might, like ordinary travellers (and accordingly Luke 9. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 neither staffes, and so the Plantine Edition reads it here) in like manner as in Marke they are allowed to be shod with sandals (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) for the journey or travaile, and yet in Matthew they are forbid 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to possesse shooes (that is, provide or carry along with them any other then those sandals, which they wore) which 'twere a piece of sollicitude to doe. That all these were the ordinary viaticum for travailers (and accordingly are here forbidden by Christ, who means that they shall not need any such provision) will appear by Maimonides in Halacha Beth Habbechira, c. 7. where speaking of them that came up to Jerusalem, and forbidding them to come in∣to the Temple in their travelling guise, he expresseth it thus, No man may come into the mount of the Temple with a staffe, or shooes, or with a wallet, or with money folded up in a wallet.

[ f] * 1.13 V. 16. Be ye] One idiome of the sacred Writers may be here taken notice of, who by words Impera∣tive, having the form of Precept, doe oft-times mean no more then either Prediction of what will befall, or else Permission of what may lawfully be done by them. So here in the next the 17^th verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, take heed of the men, is no Command of caution

or prudential behaviour toward the Jewish Sanhedrin, nor was it so understood by the Apostles, who many times did avowedly professe Christ before them, when it brought the utmost peril upon them; and that they should be so used by them, is here foretold in the latter part of the verse, they will deliver you up to the Councels, and they will scourge you in their Synagogues, that is, ye shall be deliver'd up and scourged by them, and so that is all that is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a prediction that their greatest danger is from them. So Mat. 23. 32. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and doe ye fill up the measure of your fathers, a Prediction what they would, no kind of Command, what they should doe. So c. 24. 16. Let them that are in Judaea slee unto the mountains, let him that is on the house top not descend &c. and v. 20. Pray ye, that your flight be not in the winter, all in form of precept, yet none but the first of them is so much as an Admonition, (and that only of Counsell, prudentially what was best for them) all the rest are but so many forms of Predictions, of the suddain and horrible dan∣gers that should overtake all that continued in Judaea, when that day of vengeance came. So Luke 21. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In your pati∣ence or perseverance possesse ye your souls, or lives, Pos∣sesse ye, that is, there is no such way to keep or preserve your lives, as persevering, faithful adherence to Christ, So v. 28. When these things begin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, look up, and lift up your heads, that is, by those signes ye may know, that the worst of your dan∣ger is then over, and your redemption draweth nigh. So Luke 22. 36. Let him that hath a purse take it, and he that hath no sword, let him sell his garment, and buy one, Where sure there is no Command of arming them∣selves, or buying swords, (if there had, it would have been necessary to have had as many swords, as men, whereas 'tis plain v. 38. that two are said by Christ to be sufficient for the whole company: and after, when Peter drew, and smote with one of them, he was sharply re∣prehended for it,) but only a Prediction of the dan∣gers they should run; &c. So 1 Cor. 7. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be not ye made the servants of men, which is no Precept against a Christians serving another man, but only a liberty, or Permission that he may law∣fully keep, or enjoy his freedome, if he have it by birth, or donation, but not a Precept imposing a necessity on him that he must. By all which examples it may be conjectured, what weight must be laid upon the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be ye wise, or prudent, as serpents, not that it is a Precept of the serpentine wisdome, guarding and securing themselves, for sure 'twas lawful for them, in the preaching the Gospel, voluntarily to run the ut∣most hazards, but either by way of Prediction, that the wolves, among whom they came, would be very rave∣nous, and so their danger great, or else by way of Permis∣sion that (provided they keep themselves perfectly in∣nocent) they might be as wary and prudent as they pleased.

V. 16. * 1.14 Harmless] For the notion of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Origination of it must be considered from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to butt, or strike, or wound with the horns; from hence, saitha 1.15 Eustathius, comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and consequently (saith he) it signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sim∣ple and mildly disposed, and not butting or using of horns against any body. Sob 1.16 again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word so derived signifies wrathlesse, an∣gerlesse, 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. Soc 1.17 Caesarius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not retributing evil to any man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the Dove hath no malice in it, hurts nothing, having not the Organ of choler in it.

[ h] * 1.18 V. 22. Endureth to the end] To endure to the end doth here cleerly signifie a persevering constant adhe∣rence to Christ, in despight of all the persecutions that shall befall them for the name of Christ. And for an encouragement to that, is here added the promise, that this shall be the most probable course, in the event, to escape not only eternall wrath, but even present de∣struction here. This will appear by the context which runs thus, The Apostles are appointed to go preach first to the Jewes peculiarly, and not to any others, till they have done with them, v. 5. they are foretold what usage they shall meet with among them, scour∣ging and killing v. 17. and as a means to escape the sharpnesse of this ill usage among them, is their flying from one city to another, v. 23. which will save or deli∣ver them for the time, and before they shall have gone over all the cities of Israel, that fatall destruction, or coming of the son of man v. 23. shall be, and so shall supersede their farther cruelty upon them, and withall involve all those, who, to save themselves, shall deny and forsake Christ. See v. 39. and Lu. 9. 24. That this is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) here,* 1.19 as 'tis in many other places, will appear both by Mat. 24. 13. where the same words are again used in that very bu∣sinesse, and by Mar. 13. 13. which is parallel to that place; And there these words but he that endureth to the end, shall escape, are attended immediately with the mention of the abomination of desolation, in stead of which S. Luke sets the encompassing of Jerusalem with armies (see Note on Mat. 24. 3.) and the advice to them, which are in Judaea, to flie to the mountains, which is a character, by which we may discern to what the escaping doth belong; And that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not alwaies to be interpreted of eternall salvation, but of temporall escaping (any more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth Acts 7.* 1.20 25. where 'tis cleerly the deliverance of the Israe∣lites out of Aegypt by Moses) and is directly answe∣rable to the Hebrew reciprocall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which Gen. 19. 19. and in other places we render es∣caping, will appear hereafter on occasion of the phrase [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Act. 2. 47. and Lu. 13. 23. and 1 Pet. 1. 5. and 2 Pet. 1. 3. And this verse being' thus under∣stood, will be all one with that famous prediction, of the Bird in the Capitol, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (see Suetonius in Domit. c. 23.) spoken surely for the comfort of Christians then, in respect of their persecutions, but wrested to Trajan and Adrian, by the Historian.

[ i] * 1.21 V. 24. Not above] This is a Proverb, or known saying among the Hebrewes; Aben Ezra on Hos. 1. 2. sets it down in Hebrew, thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is enough, or sufficient, for the servant to be as his ma∣ster, that is, he hath no reason to expect any better por∣tion, hath all reason to be content with that. Many other such proverbiall speeches there are, falling from Christ, (as purposely making use of what was good among them, their customes, their proverbs, their formes of prayer and benediction) So that of Mat. 7. 2. In the measure you mete, it shall be measured to you again. For so in that part of the Gemara call'd Sanhedrim we find 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the mea∣sure that a man meteth, they shall mete to him in that. See c. 19. note b. and 2 Thess. 3. b. and Rom. 2. a.

[ k] * 1.22 V. 27. Hear in the ear] This phrase of hearing in the ear will be best explain'd by referring to the custome of the Jewes mention'd by the Rabbins, who affirm that the Masters among the Jewes were wont to have their Interpreters, who (as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of the Oracles) did receive the Dictates of the Masters, whisper'd in the eare, and then publickly propose them to all; the Masters dictating softly, but the Interpreters delive∣ring them aloud. Of this Elias Levita speaks in his

Thisbi, on the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and saith that the Inter∣preter is mention'd Exod. 4. 16. he shall be to thee as a mouth (where the Targum reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word which is among the Chaldees the title of an Interpreter) and adds that every Psalme that is inscribed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was received from a Master, and dictated by an Inter∣preter. So 'twas an ensigne of a Master, to have an Interpreter. In the Excerpta Gemarae, tract. de San∣hed. c. 1. §. 7. Dixerunt Jehudae interpreti Resh La∣chish, adsta illi in concione, adstitit, & se inclinavit juxta illum, & iste nihil ei dictavit, Judah the in∣terpreter of Resh Lachish stood by him in the assembly, and bow'd himself to him, and dictated he nothing to him. And in Barachoth, c. 9. Rector Vniversitaetis eris, ad∣stabítque tibi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou shalt be ruler of the Vni∣versity, and shalt have by thee an Interpreter. This Christ applies to himself and the Disciples, making himself the Master, dictating to them the words of life, the New Covenant, which they consequently are bound 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to proclaim to others,* 1.23 as so many 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, aloud, publickly, on the house-top, and not, for fear, keep in any part of it. As for the phrase on the house∣top, that is taken from the custome of their flat buil∣dings, plain on the top, with battlements about them (see Note b. on c. 4.) by which means it was both or∣dinary and very convenient, when any thing was to be proclaimed to the people, to doe it from the top of the house, standing on the battlements. So in Hege∣sippus there is a remarkable place, cited by* 1.24 Eusebius, When, saith he, by the preaching of James the brother of the Lord, and Bishop of Jerusalem, many of the chief of the people beleived in Christ, many of the Phari∣seès and other sects which beleived not, came to him and perswaded him that he would unseduce the people, and to that end, at the Passeover, when all the people came up to Jerusalem,* 1.25 they intreat him thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, set thy self upon the battle∣ment of the Temple, that from above (that is, by the advantage of place, as the Latine interpreter reads it, de superiore loco) thou mayest be conspicuous (or, known who thou art, because by the title of James the Just he was so reverenced by all the nation, and known by them generally) and thy words easily heard by all the people. And accordingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they set him upon a battlement of the Temple, in the very same phrase, that is used of the Devil to Christ c. 4. 6. in order to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, casting him∣self down; To that the setting him on the top of the battlement (and not within, so as to lean over it) was sure most proper, and so 'tis certain, that is the meaning of it c. 4. and by consequence (the phrase being to a letter the same) in the story of James in Hegesippus also where accordingly it followes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they went up and cast him down (and so Eusebius cites it there out of Clemens, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he was cast down from the battlement) though it seems 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he died not with the fall. From this circumstance of that story it is most probably concluded, to be the custome for those that proclaim'd any thing from the house-top, to stand on the top of the battlements (which accordingly were of a sufficient breadth to stand upon) and not so to stand within, as to speak over it.

[ k] * 1.26 V. 29. A farthing] For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Hebrew reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a little piece of money, the Syriack reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Asor, the Greek word so changed by them. The Arabick have Phals, which they use to expresse the least piece of money that is, and accordingly for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mar. 12. 42. they read Phalsain the Duall from that. For the value of the coyne, according to the use of the word Asore in the Syriack,* 1.27 Jesu Bar Ali faith, that there are such diversities of opinions, that 'tis hard to determine any thing in it.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Stob••••. p. 489.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.12

  Antiq. conviv. l. 2.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.15

  In 〈◊〉〈◊〉 p. 476. l. 3.
• b 1.16

  I••ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 1353. l. 15.
• c 1.17

  Dial. IV. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 191.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

  Eccl. Hist. l. 2. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.27

  Syro-Arab. Lex.