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

CHAP. XII.

1. AT that time Jesus went [on the sabbath day thorow the corn, and his disciples were an hungred, and began to pluck the eares of corn, and to eat.]

[Paraphrase] 1. On the morning of the Sabbath day, before the time of the publick service, through corn-fields, and his disciples, being hungry, pluckt the ears of corn, thereby to break their fast, which among the Jewes was not cu∣stomary, till the publick offices were past, (see note a.)

2. But when the Pharisees saw it, they [said unto him, Behold, thy disciples doe that which is not lawful to doe upon the sabbath day.

[Paraphrase] 2. Thereupon, the Pha∣risees taking notice of it,

3. But he said unto them, [Have ye not read what David did when he was an hungred, and they that were with him?

[Paraphrase] 3. 4. Remember the story of David 1 Sam. 21. 6. and by that you will discern that the case of hunger was except∣ed and reserved in the law con∣cerning holy dayes, or things; For there David and his company being press'd with hunger were by the Priest allowed to eat the shew-bread, which being conse∣crated did particularly belong to the Priest, Lev. 24. 9. yet might, it seem (by the intention of the law-giver) be by him im∣ployed in any charitable use, for the relief of others, as long as there were more ready consecrated for the sacred uses 1 Sam. 21. 5. And accordingly though the Priest pretended not to dispense with any (so much as ritual) part of Gods Law, (as ap∣pears by the exception interposed by him v. 4. if the young men have kept themselves from women) yet he doubts not to give them freely of the consecrated bread; thereby assuring us, that it was as lawful for the Priest to give some part of the consecrated bread to releive the hungry, as to eat it himself, and so that in the Law of holy things not being touched by any but the Priests, the case of hunger or distresse was reserved, in which it might by the Priest be lawfully given to others.

4. How he entred into the house of God, and did eat the shew-bread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?]

5. Or have ye not read [in the law, how that on the sabbath daies the priests in the temple profane the sabbath, and are blamelesse?]

[Paraphrase] 5. in the Mosaical law of the Jewes religion, (see note on Mat. 5. g.) how, when it is for the service of the Temple, the Priests use the Sabbath, as another day, doe works about the sacri∣fice on that day, which, were it not for that end, were unlawfull?

6. But I say unto you, that in this place is one greater then the temple.]

[Paraphrase] 6. And therefore if the Temple, and the necessities of the service thereof might give such a dispensation to the law of the Sabbath, much more Christ, (who is greater then the Temple) and the necessity of nature, and the service due to Christ from his Disciples.

7. But if ye had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltlesse.]

[Paraphrase] 7. And if you were not mercilesse men, and so unlike that which God likes best in men, if you did consider that which is so visible in all Gods word, and methods, that God likes mer∣cy toward them that stand in need of it, better then the offering to him the richest sacrifices, you would rather have made a fair construction of this action, which their necessity renders justifiable, and would be so acknowledged by any that had humanity or bowels in them, then, under pretence of zeal to the Sabbath, thus falsly charge the innocent.

8. For the [note a] son of man is Lord even of the sabbath day.]

[Paraphrase] 8. As for the ceremonial observance of the Sabbath, which you think is broken in this, God never required it in cases of this nature of necessity, and the like. And therefore the son of man, that is, Christ, which is here, and who as he is greater then the Temple v. 6. so is the Lord also of the Sabbath, and for whose service that is done, which is here done by the disciples, may certainly now with all reason per∣mit them to preferre their health or life before the exact performance of the ceremonies or rest of that day.

9. And when he was departed thence, he went into their synagogue.

10. And behold, there was a man which had his hand withered, and they ask∣ed him, saying, [Is it lawful to heal on the sabbath daies? that they might accuse him.]

[Paraphrase] 10. Is healing, and doing cures on the Sabbath day one of those permitted things, of which thou speakest? If he should say it were, this they knew would (though the former would not) bear an accusation in their Sanhedrim, being by them at that time counted utterly unlawful.

11. And he said unto them, [What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?]

[Paraphrase] 11. In the smallest mat∣ter, if it be but of one sheep, the practise is ordinary among you now, according to your present interpretations of the law, if that fall into a ditch, to dragge it out, to save it from drowning on the Sabbath day.

12. How much then is a man better then a sheep? [wherefore it is lawful to doe well] on the sabbath daies.

[Paraphrase] 12. 'Tis therefore in all reason lawfull to work a cure on a man, to perform a charitable deed of saving life, &c.

13. Then saith he unto the man, Stretch forth thy hand; and he stretched it forth, and it was restored whole, like as the other.

14. Then [the Pharisees went out and held a councell against him, how they might destroy him.]

[Paraphrase] 14. the Pharisees joyn∣ing with the Herodians (ei∣ther prefects of Herod the Tetrarch, or a sect called by that name, See note on c. 16. a. and c. 22. b.) went, and debated in coun∣sel, and resolved to charge a capital crime against him, and so to have him put to death.

15. But when Jesus knew it, [he withdrew himself from thence: and great mul∣titudes] followed him, and he healed them all,

[Paraphrase] 15. to avoid this danger (as c. 4. 12.) he went with his disciples to a private place, the sea of Galilee, Mar. 3. 7. yet great multitudes from Galilee and from Judaea, and from Jerusa∣lem, and from Idumaea, and beyond Jordan, and of those that dwelt about Tyre and Sidon, Mar. 3. 8. and of all quarters round about that place,

16. And charged them that they should not make him known.]

[Paraphrase] 16. And he commanded, that this should not be celebrated, proclaim'd abroad, that no acclamations should be used toward him, desiring quietly to discharge his office of doing, good, and healing, without more notice taken of him, and consequently more contestations with the Pharisees, who, he saw, would not be wrought on by him, but desired only matters of accusation, and advantage against him, v. 10. even to put him to death, v. 14.

17. That it might be fulfilled which was spoken by Esaias the prophet, saying,

18. Behold, my* 1.1 servant, whom I have† 1.2 [note b] chosen, my beloved in whom my soul is well pleased: I will put my Spirit upon him, and he shall shew [note c] judgement to the ll 1.3 Gentiles.]

[Paraphrase] 17, 18. By all which acti∣ons of his, (humility and a∣versation of glory on one side and on the other, his receding, and not contending with those that would not acknowledge him, and the Spirit, or power of God in his miracles, but continuing to preach the Gospel, and heal diseases, by the sea of Galilee, Mar. 3. y. even to the meanest parts, and people of them, v. 15. when the principal Jewes re∣sisted him) was fulfilled that prophecy, Isa. 42. 1. of the Messias, to this sense, Behold the Messias, who is very obedient to all my will, whom I have loved, and preferred before all others, to execute this great office, and to that end, sent down my spirit on him; And he shall carry forth or propagate the law of living well (the will of God in the Gospel) unto the Jews in Galilee, and in the heathen cities of Tyre and Sidon, &c. bordering round about.

19, He shall not strive nor* 1.4 cry, neither shall any man heare his voice in the streets.]

[Paraphrase] 19. He shall not set forth himself, or his regal power, as kings are wont to doe, magnificently, with a noyse, or tumult, or proclamation before them in the streets, calling all in question that doe not presently acknowledge them, but shall come in an humble and lowly manner. (And 'twere strange that he should be despised by us for that, it being meerly for our sakes that he hath put on this condition, this humble guise is the fittest for the office, which he means to exercise, that being all mercy to the weak, &c.)

20. A [note d] bruised reed shall he [note e] not break, and smoaking flax shall he not quench, till he* 1.5 send forth judgement unto victory.]

[Paraphrase] 20. Those that have fal∣len, as long as there is any hope left in them, he will not deal with rigidly, but very mercifully, being desirous to plant the Gospel, that is, Evangelical righte∣ousnesse compleatly in the world.

21. And in his name shall the† 1.6 Gentiles trust.]

[Paraphrase] 21. And though the ru∣lers and Pharisees doe not, yet the Jewes of the Gentile cities, Tyre and Sidon, &c. shall lay hold on him. Thus they did, v. 15. compared with Mar. 3. 8. and this is by Esaiah call'd waiting for his law c. 42. 4. willingly receiving, and giving obedience to him.

22. Then was brought unto him one [possessed with a Devil, blind and dumb] and he healed him, insomuch that the blind and dumb both spake and saw.

[Paraphrase] 22. whom the devil had cast into a disease which de∣prived him of speech and sight.

23. And all the people were amazed, and said,* 1.7 Is not this [the son of David?]

[Paraphrase] 23. The Messias that was so oft foretold and expected to be born of the family of David, and so he that shall deliver us, and reign over us.

24. But when the Pharisees heard it, they said, This fellow doth not cast out de∣vils, but by [note f] Beelzebub [the Prince of the Devils.]

[Paraphrase] 24. The ruler of the De∣vils, which consequently is able to cast out devils that are his subjects, inferiour to him.

25. And Jesus knew their thoughts, and said unto them [Every kingdome divi∣ded against it self is brought to desolation, and every city or house divided against it self shall not stand.]

[Paraphrase] 25. If any King mean to uphold his kingdome, he will not quarrel and fall out with his own subjects, and cast them out, which are a doing him service, such divisions and civil dissentions as these will soon destroy his kingdome, and therefore cannot probably be affirmed of any prudent Ruler, or Prince.

26. And if satan cast out satan, he is divided against himself; how shall then his kingdome stand?]

[Paraphrase] 26. And Satans casting out devils, which are about his businesse, (possessing those whom he would have possest) would be such a civill dissension and breach as this. This is an ar∣gument against you. But then secondly,

27. And if I by Beelzebub cast out Devils, by whom do [note g] your children cast them out? Therefore they shall be your judges.]

[Paraphrase] 27. Why may not I cast out devils by the power, and in the name of God, as well as your disciples and countrymen, the Jews among you (who being evil, are therefore more obnoxi∣ous to suspicion of holding correspondence with Satans kingdome) doe, at least pretend to doe. When they in the name of God go about to cast them out, you affirm it to be by the power of God, and so doe I. Why should you not beleive that of me, which you affirm of your own?

28. But if I cast out devils by the Spirit of God, then the kingdome of God is come* 1.8 unto you.]

[Paraphrase] 28, But if it be indeed by the power of God, that I doe all this (call'd the finger of God Lu. 11. 20.) then it is clear, that although you were not aware of it, yet this is the time of the Mes∣sias, whose mission God hath testified with these miracles, and would not have done so if he had been a false Christ. And then thirdly,

29. Or else how can one enter into a strong mans house, and† 1.9 spoyle his goods? except he first bind the strong man, and then he will spoile his house.]

[Paraphrase] 29. My dispossessing Sa∣tan of his goods, turning him out of those whom he possesses, is an argument that I have mastered him, and so that I do not use his power, but that mine is greater then his, and employed most against his will, and to his damage.

30. He that is not with me, is against me: and he that gathereth not with me, scat∣tereth abroad.]

[Paraphrase] 30. And 'tis proverbially known, that he that is not on ones side, that brings forces into the field, and is not for a mans assistance, he is certainly for his enemy, engages against him, doth him hurt; and consequently my casting out devils, shews that I am Satans declared enemy.

31. Wherefore I say unto you, All manner of sin and blasphemy shall be forgi∣ven unto men, but the blasphemy against the holy Ghost, shall not be forgiven unto men.]

[Paraphrase] 31, For this speech of yours [that I work by Beel∣zebub] let me tell you, Pha∣risees, v. 24. that this malitious resisting, and holding out against the visible work of God, and despising the miracles, that I have wrought by the Spirit and power of God, v. 28. is such a crime, of so deep a dye, that it shall to them, that continue in it, be re∣missible.

32. And whosoever [note h] speaketh a word against the son of man, [note i] it shall be for∣given him, but whosoever speaketh against the Holy Ghost, it [note k] shall not be forgiven him, neither. [note l] in this* 1.10 world, nor in the world to come.]

[Paraphrase] 32. Whosoever shall say this against the son of man, that is, shall not receive me, as I am the son of man, or before I am sufficiently manifested by the Spirit or finger of God to be the Messias, he may by want of light, or manifestation, be excusable, and by a general repentance for all his sins of ignorance, may receive pardon. But he that shall resist the Spirit of God, manifestly shining in these miracles wrought by Christ, to the astonishment and conviction of all, but Pharisees, v. 23. and shall impute those miracles to the devil, which, by what hath been said, sufficiently appear to be the works of Gods own power, If he repent not particularly of this, and come in, and acknowledge Christ, thus revealed and manifest∣ed to him, there is no pardon or mercy to be had for him, neither in this age, nor at the coming of the Messias (by him supposed yet future) or, neither in this life, where he shall be punished with spiritual death, Gods withdrawing of grace, nor in the other, where eternal death expects him.

33. Either make the tree good, and his fruit good, or else make the tree corrupt and his fruit corrupt: for the tree is known by his fruit.]

[Paraphrase] 33. For indeed they that doe this, that impute the mi∣racles, which by the power and finger and spirit of God are wrought by me, unto the devil, must, according to the old known rule of judging the tree by the fruit, he understood to affirm the same ill of him (that is, the holy Ghost) whose productions these miracles are, as they affirm of the miracles themselves, by pronoucing these to be diabolical, they do by implication pronounce the holy Ghost to be an infernal spirit, and so God to be the devil, which is the highest, and the most irremissible blasphemy imagi∣nable.

34. O generation of vipers, how can ye, being evil, speak good things? For out of the abundance of the heart the mouth speaketh.]

[Paraphrase] 34. Yee are indeed a wretched sort of people, Your language speaks you what you are, viz. that your viperous hearts will not permit you to speak any otherwise, (as [how can you] is used Jo. 5. 44. and of Christ, he could not doe miracles Mar. 6. 5. that is, their unbeleif was a let and impediment to him) For as your hearts are, even so by consequence will your language be, and therefore from so viperous a brood no better can be expected.

35. A good man out of the good treasure of the heart bringeth forth good things, and an evil man out of the evil treasure bringeth forth evil things.]

[Paraphrase] 35. Every man enter∣taineth his guests with such provisions as he hath, And just so, mens words are testifications of what is in their hearts.

36. But I say unto you; that every [note m] * 1.11 idle word that men shall speak, they shall give account thereof in the day of judgement.]

[Paraphrase] 36. But deceive not your selves, as if words were too light to be accounted for, Beleive it, words, such they may be, false, blasphemous words, such as yours are now, v. 32. and such as flow out of the evil treasure of the heart, v. 35. shall be most sadly accounted for in the day of judgement.

37. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.]

[Paraphrase] 37. For words as well as actions are accounted of by God in conferring either rewards or punishments upon us.

38. Then certain of the Scribes and of the Pharisees answered, saying, Master, [we would see a sign from thee,]

[Paraphrase] 38. All that take upon them to be sent from God, and expect to be received, bring some signs with them, miracles, or somewhat of that nature, to give them authority, we now desire some such from you.

39. But he answered and said to them▪ [An evil and adulterous generation seek∣eth after a sign, and there shall no sign be given to it, but the sign of the prophet Jonas.]

[Paraphrase] 39. 'Tis the sign of a wicked infidel people to be al∣wayes unsatisfied, after so ma∣ny miracles and manifestations, (sufficient to prove me the Messias) still to be requiring more, without ever being moved with what you have already; For such as you there is but one signe, or token, or miracle behind, that of my resurrection from death, after ye have crucified me; whereby you shall have my office asserted, after I am gone, and find Jonas's drowning and wonderful restoring from the whales belly, to have been a type of me, and that a most significant one.

40. For as Jonas was three dayes and three nights in the whales belly, so shall the son of man be [note n] three daies and three nights in the heart of the earth.]

[Paraphrase] 40. For as Jonas lay buried in the whales belly three daies, so shall Christ continue in the grave part of three natural dayes, or shall die in one day, and rise again the third day after it.

41. The men of Nineveh shall rise up in judgment with this generation, and shall condemn it, because they repented at the preaching of Jonas, and behold* 1.12 a greater then Jonas is here.]

[Paraphrase] 41. And they that are not convinced and brought to re∣pentance by my resurrection, and the preaching of my Apostles, which shall be consequent to that, their sin and condemnation shall be much greater then that of the Ninivites was, for upon Jonas's recovery from the whales belly, and coming to preach to them, they repented, Jon. 3. where∣as the resurrection of Christ, and mission of the Spirit, and preaching of the Apostles over all Judaea after that, is a farre greater way of conviction, then that recovery and preaching of Jonas.

42. The Queen of the south shall rise up in the judgement with this generation, and shall condemn it; [for she came from the uttermost parts of the earth to hear the wisdome of Solomon, and behold,* 1.13 a greater then Solomon is here.]

[Paraphrase] 42. for certainly here is that which is infinitely more then all that wisdome of So∣lomon, manifestations of God infinitely more discernible then ever Solomons wisdome was, which yet was so talk'd of that it brought in forein princes from afarre at the newes of it.

43. When the unclean spirit is gone out of a man he walketh through drie pla∣ces, seeking rest and findeth none.

44. Then he saith, I will return into my house, from whence I came out. And when he is come, he findeth i•• empty, swept and garnished.

45. Then goeth he, and taketh with himself seven other spirits, more wicked then himself, and they enter in and dwell there, and the last state of that man is worse then the first. Even so shall it be also to this wicked generation.]

[Paraphrase] 43, 44, 45. But to you that having received such means of converting and bringing you to repentance, such miracles, and particu∣larly casting out devils, v. 22. (which occasion'd all the di∣scourse since, and to which this is annext Lu. 11. 24.) have not yet walk'd worthy of them, I shall now apply this parable, v. 43, 44, 45. the meaning of which is, That this nation (out of which I came to cast out the power of Satan, and to bind the strong man, and take from him his usurped possession and goods for their proper Masters use) doth appear so farre to resist all my methods, as to blaspheme that holy Spirit, by whom I work v. 24. and then what is to be look'd for, but that the Devils ejected (either by your own children, or) by me in my Fathers name, either out of any single person, or nation, finding no where else in the heathen world, such plea∣sant desireable habitations of rest and contentment, as here among you (as a well watered sea•• is the most pleasant) shall try their utmost to re-enter here, and when they come to doe so, finding that Christ hath not gotten any admission, they shall with many more worse then themselves, make entrance, and take a durable possession again, and so the state of this people is like to be more desperately damnable, then before I came among you it was, or then, if Satan had never been cast out, it would have been.

46. While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.

47. Then one said unto him, Behold, thy mother and thy brethren stand with∣out, desiring to speak with thee.]

[Paraphrase] 46, 47. Whilst he was on this severe discourse so un∣grateful to many of his audi∣tors, it happened that his mo∣ther, the blessed virgin Mary, and some others of his nearest kinred were waiting without to speak with him, and upon this occasion one of his auditors, either to trie what he would say, or perhaps to interrupt him in his speech, told him that his mother and kindred waited for him.

48. But he answered and said to him that told him, Who is my mother? and who are my brethren?

49. And he stretched forth his hand toward his disciples, and said, Behold my mother, and my brethren.

[Paraphrase] 48, 49. To which he presently replied (to signifie this office of his, to declare the will of his Father, to be dearer to him then all relations, and withall to shew, that obedience to God was the thing above all others most welcome to him) in these words, Who is my mother, &c. that is, Ye are deceived in me, bare natural or secular respects sway not with me in compa∣rison to the gaining of proselytes to heaven.

50. For whosoever shall doe the will of my Father which is in heaven, the same [is my brother, and sister, and mother.]

[Paraphrase] 50. becomes thereby the child of God, and consequent∣ly by that means the brother and sister of Christ, and besides, Christ is also formed in him, and so he is the mother of Christ, an∣swerable to the Virgin, in whom Christ was conceived. And therefore I doe most justly set that valuation on him, and in that re∣spect▪ more tend the teaching of such, and conversing with them, then the paying a civility to those, who are in carnal respects nearest to me.

Annotations on Chap. XII.

[ a] * 1.14 V. 8. Son of man] That by the phrase the son of man in this place is not meant Man in common, (as some very learned men have thought) but peculiarly Christ, is more then probable, not only by these words a greater then the Temple is here (assuming a greater liberty for his Disciples from his presence, and the ne∣cessity of their service to him, then belonged to other ordinary Jews in all cases, or then the Temple could give any servants of the Temple) but also by the use of this phrase of son of man for Christ in Daniel, c. 7. 13. and in every other of the 88 repetitions of it in the New Testament. And although by the words, as they are in S. Mark, c. 2. 27. the contrary seemeth not impro∣bable, where the ground of Christs affirming that the Son of man is Lord of the Sabbath, is because the Sab∣bath is made for man, as if the Sabbaths being made for man did conclude him Lord of it, and consequently that he was Lord, for whom it was made, that is, Man in common, and not Christ; yet to this the answer is ready, that the case of which Christ there and here speaks, being for the necessary use, and good of man, plucking and eating for necessity, and preservation of life, That may be very fitly referr'd to by Christ, when he saith The Sabbath is made for man so that the phrase for man shall signifie for the good of man,* 1.15 & im∣port that the Sabbath being designed for the good of man, could not reasonably be conceiv'd to oblige him to any thing so contrary to that, as is starving, or debilita∣ting of nature (so as to render him unable to discharge the duty of the calling.) And from thence that former conclusion of mans being Lord of the Sabbath will not follow, because man is not Lord, or free di∣sposer of all those things that are for his good, (for even all the morall precepts of God also are for mans good, and the King is said to be for thy good; yet is not he subjected to thee, as to a Lord, no more then the mo∣rall law can be dispens'd with by thee) The only proper conclusion from this notion of the Sabbaths being made for man will be this that he that made a positive law, did not oblige to the observance of it in such cases which are for the good of man, as works of mercy (which being part of the morall eternall Law, he preferres before the performance of these positive Lawes, which respect his own service v. 7.) and so that the Law of the Sabbath at the very making of it was not design'd to have force in it to bind men to strict rest in some cases, as those v. 5. of the necessary services of the Temple (and what is done here was for the service of Christ, who is greater then the Temple) And so still Christ, that son of man, who comes to doe good in the world, is in any reason so Lord of the Sabbath, as that he may use it, which way he will, for the use and good of man, and thus God did alwaies appoint it to be used so as the Rest might be broken, when any Morall good requir'd it. And so likewise the strict abstaining from eating till the sixt houre, or till their solemn ser∣vice was performed, which is said to have been obser∣ved among the Jews upon their Sabbaths, at least their great daies, and that custome referr'd to by S. Peter, Act. 2. 16. when, it being the day of Pentecost, as this also was (see note on Lu. 6. a.) he proves that they were not drunk, as they were accused, because it was yet but the third not the sixth hour of the day, before which they knew they did not use to eat or drink; And this seems to be the quarrell that the Jewes had here to the Disciples, that, on the Sabbath day, they eat before the time, not that the rest was broken by rubbing the eares of corn. Of this therefore saith Christ, that were it never so much a part of the law, or custome of the Sabbath, yet in case of necessity, which implied charity, it was not of force; And thus the Jewes, to whom Christ spake, understood his speech, as appears by the question that next follows v. 10. whether 'twere lawfull to heal on the Sabbath day, that is, whether in this case (of curing) God had permitted working, or doing any thing on the Sabbath, which Christ answers distinctly, that the life or safety of one sheep (accor∣ding to their own doctrines) much more of a man, is to be preferr'd before the observation of the Sabbath. One other sense is affix'd to these words, as if by this phrase of the Son of mans being Lord of the Sabbath, Christs power of abolishing the Sabbath were here asserted by him. But to this I conceive, this place doth not belong. For although there is litle reason to doubt of Christs having this power, yet if Christ had spoken upon that head, of his power to abolish the Sabbath, then 1. he would not have defended his action by that which was already (while that law was in force) continually practised among them which of you ha∣ving &c. And 2. if he had once asserted the abolition of the Sabbath, the Pharisees would have needed no other lesser argument, nor consequently have asked that other question, to get matter of accusation against him v. 10. To which again Christs answer is the same, as to the former: For to both his only answer is that God preferrs acts of Charity before the outward strictnesse of Sabbatick rest. To that belongs his saying Joh. 5. 17. that his Father worketh till now, and he worketh, that is, that God the Father at the creating of the world did not so rest on the seventh or Sabbath day, but that he worketh ever since in the acts of conservation and pro∣vidence, as he did then in creating on the six daies, and accordingly in imitation of him, v. 19. Christ may fitly doe the like, doe cures, that is preserve, &c. As for any distinct text in the Gospels for Christs abro∣gating the Judaicall Sabbath, there is no more reason to expect it, then the like for Sacrifices, or Circumci∣sion, or the Judaicall Priesthoood, the substance being come, and the Temple, and that people destroyed, the ceremonies or shadowes, Col. 2. 16, 17. as farre as they were such, ceased of their own accord, and no far∣ther are they now abroga••ed, having never been obli∣gatory to any, but that people.

[ b] * 1.16 V. 18. Chosen] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies so to preferre be∣fore all others, as to choose, or assume to any office, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I take to my self,

in Phavorinus; but in Isaiah, whence this verse is cited, 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to sustain, which seems rather to be∣long to it, that of chosen being after mention'd there, and rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beloved here.

[ c] * 1.17 Ib. Judgement] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place seems to signifie the whole Gospel, the true religion, the true way of worshipping & obeying God, the whole will of God under the Gospel, and either is to be rendred Truth out of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Is. 42. 1. (whence these verses are taken) which Prov. 8. 20 is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 truth, and signifies so, when tis rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, judgement Jer. 5. 4. Psal. 37. 6. and Job. 3. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Isai. 32. 26.) and oftentimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 righteousness, which is all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 truth: and so in Hesychius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (not, as 'tis false printed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) judgement signifies truth: or else being rendred judgement, it is to be taken in the same sense as if 'twere rendred truth, as indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 judgement is the title of the prime Christian virtue, Righteousness, or equity in judging, Mat. 23. 23. And either way it here signifies the Gospel, and so v. 20. also.

[ d] * 1.18 V. 20. A bruised reed] The reed is the weak, in∣firme man, the bruising of that reed, is his falling into sin, and the flaxe on fire that is burning in the illych∣nium, or lampe (see Isa. 43. 17. Jud. 15. 14. 16. 9.) is the man again, the smoaking flax, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is when the flame is out, or burns darkly for want of oyle, and yet there remains some fire in the flaxe,* 1.19 and that smoakes, or shines dimmely, in stead of flaming; and answerable to that is the man, in whom Grace is de∣cayed, but yet not desperately or irrecoverably gone out, some sparks of good being still left in him: and this person, in this estate, Christ is so farre from destroying, or triumphing over, that he doth most tenderly cherish and labour to restore such an one in the spirit of meek∣nesse, to a firme habit of Christian practise again. This is Christs practise at his coming into the world, as designing to plant (not the unsinning, legal, perfect, but) the syncere, Evangelicall righteousnesse through the world, which is the meaning of the phrase that fol∣lowes untill he bring forth (or, send forth) judgment into victory; the Hebrew Is. 42. 3. is he shall bring forth, and the word untill is taken out of v. 4. where the same sense is repeated again, & judgment again signi∣fies the Gospel, that is, Christian, Evangelicall righteous∣nesse (see Note c.) and though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the old Te∣stament signifies for ever,* 1.20 Lam. 5. 20. 2 Sam. 2. 26. Job. 36. 7. Jer. 5. 3. Am. 1. 11. yet that is, when it renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies both to victory, and to eternity, but here (seeming to be the Epitome or bre∣viate of the following words, v. 4. he shall not fail nor be discouraged, it most probably signifies victoriously, and notes that the Gospel shall be so set up over the world, that he shall not faile, or be discouraged, that is, either 1. the bruised reed shall not faile, or be bro∣ken worse then it is, nor the flaxe be discouraged or quench'd; or else 2^dly, the Messias shall not faile &c. till he have set judgment on the earth, that is, till he have set up the profession of the Gospel in the world, among the Heathen, if the Jewes will not receive it. By this rendring of it 'twill appeare what is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Hebrew of Isaiah, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in the Septuagint; sure, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, judgement in truth should be set for true judgement, and rendred so, he shall bring forth true judgment, and and so 'twill remain, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall be the summe of the following words, v. 4. he shall not faile nor be discouraged, till he have set judgment on the Earth, and so the consequents both in Isaiah and here will be the same, There, and the Is••les shall wait for his law; here, and in his name shall the Gentiles trust.

[ e] * 1.21 Ib. Not breake] It is the custome of all writers, very frequent in the sacred dialect, to use phrases whereby they understand much more then they doe expresse. an example of it we have in this verse out of the Pro∣phet, where Christs not breaking the bruised reed sig∣nifies his great mercy, and kindnesse in repairing and restoring and curing the bruised weakling, and so his not quenching the smoaking flax, is his enlivening, quickening, enflaming that fire or spark of grace or goodnesse, which was almost quench'd. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 idle word v. 36. is much more then idle, vain, even blasphemous speeches. So Eph. 5. 11. where the Gentile foule abominations taken up by the Gnosticks,* 1.22 are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unprofitable works of darknesse, meaning surely not that they brought in no profit or advantage, but the greatest danger, and mischief in the world. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a wicked and not only an unprofitable servant. So in Philoxenus's Glossary,* 1.23 Ne∣quam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Nequitia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so in Cyrils Greek Glossary: So in Hesiod, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 riotous, in∣temperate, unprofitable, uselesse, ill-mannerd, detestable, to be all one, the interpretation of the Latine Nequam, a wicked man,* 1.24 but literally good for nothing. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which properly signifies without law, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a breach, or commission, against the law, is oft set to signifie the highest degree of obdurate prophane sin∣ning, 2 Thess. 2. 8. being there spoken of Simon Ma∣gus the most blasphemous apostate.* 1.25 So though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 literally signifies to transgresse and may belong to the least sin, as being a variation from the strict rule of the Law, yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that transgresses 2 Jo. 9. and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 transgressor (since the solemn title of Julian) signifies an Apostate.* 1.26 So 2 Tim. 3. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those which doe not love the good is set to expresse the most virulent haters of the orthodox pious Christi∣ans. So 1 Cor 13. 6.* 1.27 where 'tis set down as the cha∣racter of the charitable man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he rejoyceth not in iniquity, the meaning is, he is very much troubled,* 1.28 and sorrowfull, so v. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the charitable man is not puft up signifies much more then so, that he, is extremely humble. So in the third commandement of the Decalogue, where 'tis said of the perjured person, that the Lord will not hold him guilt∣lesse, that sure signifies, that God will look on him, and deal with him as a most guilty punishable person. And so 1 Pet.* 1.29 1. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vain conversa∣tion, is most vitious, and enormously ill, and Rom. 1. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I am not ashamed, is, I rejoyce and glory in the Gospel of Christ. And Rom. 8. 8. They that are in the flesh, (that is, those that follow their carnall appetites, in despight of the Law, cannot please God, that is, are very farre from pleasing, being in pro∣fest enmity to him v. 7. must needs be hated and oppo∣sed by him. And v. 12. We are debters not to the flesh to live after the flesh that is, we are farre from all ob∣ligation to goe on any farther in any carnall course, 'tis more then time to give over that, as 1. Pet. 4. 3. the time past of our lives may suffice us to have wrought the will of the Gentiles, that is, 'tis abundantly suffici∣ent, much more then enough, to have spent so vilely. So Rom.* 1.30 13. 10. where it is only said of Charity that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it worketh no evil to the neighbour, the meaning certainly is, that 'tis so farre from doing so, that it worketh all the good it can, or otherwise it would not thence be concluded, that it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the filling up, and improving, of the law.

[ f] * 1.31 V. 24. Beelzebub] Beelzebub in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is rendred by the Greek of the Old Testament 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the prince of the flie or flies, the god of Ekron 2 Kin. 1. 2. and v. 6. being indeed an Idol, that the

inhabitants of that city in Palaestine worshipped, and conceived to have power over all hurtfull flies, and to drive them out of their region. That this was the hea∣then Jupiter is not improbable, the title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being bestow'd on him by the Heathens that is, he that caught, or, drove away flies. This Idol in* 1.32 Pliny is call'd Achor Deus from Accaron or Ekron the name of that city, and, as he saith, the Cyrenaeans, when any plague of flies comes on them, sacrifice and pray to him, and on that they die presently. This is here called Prince of Devils, that is, one that hath power over them (as 'twas, it seems, beleived) able to throw them out of those that were possess'd with them, (whole legions together) like swarms of flies, which, with their Prince or chieftain, fly about in the upper and middle region of the ayre; This gives the reason of their speech here, why they conceived Christ to cast out Devils by Beel∣zebub, because Beelzebub they thought to have that power, and therefore to have the name of Ruler, or Prince of Devils, and Christ visibly casting them out, they thought he operated by this power.

[ g] * 1.33 V. 27. Your children] Your children here signifie either your Disciples, that is, spirituall children, or your countrey-men, that is, children of your nation natural∣ly, and so he means the Jewes, who did pretend at least to exorcise and cast out Devils, in the name of the God of Abraham, the God of Isaac, the God of Jacob, which was their ordinary form of Exorcisme; and which, it seems, the sons of Scheva were willing to change into the name of the Lord Jesus, in imitation of the Apostles Act. 19. 13. So in Justinus against Try∣pho the Jew, If, saith he, you invoke the name of any of your Kings, or just men, or Prophets or Patriarchs, the Devil will not obey you, but if you call upon the God of Abraham &c. and so exorcise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, per∣haps he will obey; So saith Irenaeus, By the invoking of the most high, and almighty, even before the coming of Christ, men were delivered from the wicked Spirits, and à Daemoniis universis, from all kinds of Devils; And so Tertull. contra Marcion. expounds this pas∣sage in S. Luke that Christ affirms himself to cast out Devils by the same power, by which their children did, in virtute scilicet creatoris, by virtue of the Creator. That there was this custome among the Jewes (and so long continued) of charming and incantations, may farther appear by the latter remainders, (being, as appears by the Christians recouncing them, abuses of the true) which we find in the forms of renouncing Ju∣daisme, in the Liturgies of the Greek Church; where, after the mention of the severall feasts and Sabbaths, is added 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (not as 'tis read by Goar out of Allatius his Manuscript, and that of Cryptoferrara, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by him rendred observationibus, but without question) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I renounce all charms and incantations and defensatives, &c. The Phylacteries there renounced being not those (mention'd in this Gos∣pel c. 23. 5.) worne about them as remembrances of a part of the Divine law, but such Antidotes as we now speak of, which they carried about them, to defend themselves from Witchcraft, and Fascinations, whe∣ther they were some written Characters, or the names of God, as the God of Abraham, the Lord of Sab∣baoth, &c. From the Jewes the Aegyptians borrowed their magicall practises, saith Orig. cont. Cels. l. 1. and l. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The names of Abraham &c. joyn'd with the name of God is not only of force in the Jewes prayers, and exorcisms, but almost all others that dealt in con∣jurations use them: and from thence the Ignorant sort came to take Abraham for the name of a God, saith S. Chrysostome, because of the form 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by them thus easily mistaken. So in like manner the words Zebaoth and Adonai were ordinary among them, saith Origen l. 4. and* 1.34 Iamblichus calls these Assyria nomina, that is, Hebrew names, as when Themistius saith the saying of, The Kings heart is in the hands of God, is taken out of the Assyrian books, he clearly means the Hebrew, the Book of the Proverbs, and the letters now used for Hebrew letters, are properly the Assyrian, which in their captivity they compelled them to use, in stead of their own ancient letters, which only the Samaritane retaineth. The same Incantations were by them also used in curing diseases, as I remember there is a famous one in Trallian for the cure of the Gowt, and Pausanias in his description of the rites of the Pyraetheia (mention'd by Strabo l. 15.) saith that in Lydia the Magician having laid wood on the altar, first puts a Mitre on his head, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, calls upon some kind of God in a barbarous form, not under∣stood by the Grecians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he reads his charm out of a book (we might render it lite∣rally, out of the Bible) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as in the story of Elias) and presently the wood is set on fire, Eliac. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Such formes as these 'tis not improbable that God was sometimes pleased to prosper, when he was particularly call'd on, as the one true God, as he had revealed himself to his own people, and not as one of the false Gentile gods, and when 'twas thus, 'twas sure the power of the true God, and not any virtue in the words, that did it. This Christ uses as an argument ad homines, that they who themselves profess'd to cast out Devils by the God of Abraham, had no reason to say Christ did it by the Prince of Devils.

[ h] * 1.35 V. 32. Speaketh a word] It is ordinary in the He∣brew dialect for speaking to signifie doing, and word to signifie thing, and so here to blaspheme or to speak a word against the son of man, and again against the Holy Ghost, is to oppose and resist them. Now the phrase Son of man, here belongs unto Christ, as he appear'd in the weaknesse of humane state, the son of Mary, considered without any such light shining in him, to convince all men that he was the Messias, viz. Christ abstracted from the great power of his doctrine and miracles, which when they did appeare, convinced the Auditors to an acknowledgment, that never man spake as he spake, and the beholders here, v. 23. and else∣where, that sure he was the Messias. This power (of his doctrine and here particularly) of his miracles, is in the parallel place Luc. 11. 20. called the finger of God (which what it signifies is cleare by Exod. 8. 19. when that is said to be truly the finger of God, that is, a work of Gods own power, which the Ma∣gicians by their sorcery were not able to doe) and here v. 28. the spirit of God: which two phrases finger of God, and spirit of God, appeare by these two paral∣lel places compared, to be all one and consequently To oppose, or to speak against the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the holy spirit, or the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Spirit of God, is in this place to oppose the power, and convincing light of these mi∣racles of his, which manifested him to act by the power of God, & so were the Testimonies of God himself, that Christ was, what he affirm'd himself to be, the Messias promised. And that shews the ground of difference be∣twixt these two sinnes, speaking against the Son of man, and speaking against the Holy Ghost; the first was the not beleiving him to be the Messias, when, though he affirmed himself to be so, yet there was not that con∣vincing light, and manifestation of his being so, but the

second was resisting this light thus brightly shining in him, acknowledging the miracles which he did, Joh. 11. 48. but rather then they would acknowledge them to be done by God (because if they did that, they must receive him as the Messias, which they would not doe, because he was not such an one, as they had fancyed, and desired he should be, a temporall deliverer) affir∣ming them to be done by the Devill v. 24. which be∣ing their onely possible evasion, (and that here confu∣ted by Christ by three arguments, the first v. 26. the second v. 27, 28. and the third v. 29, and 30.) he now tells them, that this, if they continue in it, must needs bee a wilfull blindnesse, and so not capable of that ex∣cuse of ignorance or blinde zeale, of which the former sinne was capable.

[ i] * 1.36 Ib. It shall be forgiven him] The difference of these two sinnes being set downe, (note h.) it followes now that the former of these was a sinne, for which under the Law of the Jewes there was place for sacrifice, and and so for forgivenesse (upon a generall confession of all unknowne sins, and asking pardon for them of God) It did not incurre that sanction of Death, or Excision from the people, and proportionably (in the Christi∣stian anagogy) it was in the number, or of the nature of those sins, by which the sinner, if before living spiri∣tually, doth not ipso facto become spiritually dead, nor incurre present obligation to death eternall, but by Christs sacrifice is preserved from it; and if before he were spiritually dead, yet is not this such, as is to him imputed, so as to fill up the measure of his iniquities, and bring utter desertion upon him, but (as a sin 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or unaffected ignorance, Num. 15. 28.) is accordingly pardonable by a generall repentance (such was that of Nathaniel Joh. 1. 4. 5. Can any good come out of Nazareth? which was speaking a word against the son of man, and yet easily pardonable.

[ k] * 1.37 Ib. It shall not be forgiven] As that former kind of sin was capable of mercy, so this second was of a farre higher nature, none of those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ignorances, for which only sacrifices were appointed under the law, Heb. 9. 7. Num 15. 18. but parallel to those, for which there was no Sacrifice accepted (see Heb. 10.) but just vengeance and punishment under the Law, to which death without mercy was to be expected on the impenitent opposers, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad∣versaries and despisers, Heb. 10. 27, 28. Those that sin thus, are the soul that doth ought presumptuously, or with a high hand, Num. 15. 30. (a hand lifted up, saith the Hebrew, a hand against Gods finger, Lu. 11. 20. or against the holy Spirit here) and so that reproa∣ches the Lord there, as the spirit, Heb. 10. 27. (which is just the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or blaspheming the spirit here, and so the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reproach there is rendred blasphemy by the Greek 2 Kin. 19. 22.) and so must be cut off from the people; And proportionably now under the Gospel such a sin as this shall not be forgiven: the of∣fender thereby, if he were before spiritually living, cer∣tainly dyes spiritually, and so is cut off from Gods true Israel (and by the Apostles and the Churches disci∣pline is to be cut off from the congregation by censures) the sacrifice of Christs death, typifyed by the legall sacrifices, doth not obtain, that such sinners should not fall into present spirituall death, and present obli∣gation to eternall death, nor doth the spirit of meek∣nesse, but the rod of Excommunication belong to such. Or if the offender were not before spiritually living, this addes unto his dead works, and so brings on him a new obligation to eternall death; Though the sacrifice of Christs death, if they repent of such sin particularly, and actually, (God giving them space of life to do so) may and certainly doth raise them up from this spiritual death, and obligation to eternall, by Justification. But without such particular speciall repentance from their sin particularly retracted, they shall continue in death spirituall here, till they fall into eternall hereafter, which is now by Christ most clearly revealed against all wil∣full sin centinued in impenitently, though it were not before so clearly revealed under the Law. The issue of this whole matter, as farre as concern'd the Pharisees there, was this, that unlesse their sinne were particu∣larly retracted by repentance, and Christ received, and acknowledged upon these miracles of his, or after∣wards by the conviction, which the Holy Ghost should work upon the crucifiers, they can never have pardon or remission, not that they that were here guilty, should never after repent, or upon repentance be accepted; This is not said here or in any other place, but rather the contrary is every where affirmed in the Scripture, which offereth Repentance to all (and that so really, that by the grace of Christ, and the Holy Ghost assisting his word they may receive it) and promiseth pardon to all, be they never so great sinners, so they doe amend their lives sincerely, and lay hold on Gods mercy in Christ; and this is particularly apply'd to those Phari∣sees, by force of Christs prayer for his crucifiers (which was certainly heard) Father forgive them, that is, deny them not the means of forgivenesse, (the power of Re∣penting) and forgivenesse if they shall repent; And ac∣cordingly the Apostles after teach that God had exal∣ted Christ to his right hand to give repentance unto Israel, Act. 5. 31. that is to all Israel, Act. 2. 36, and 38. and particularly those crucifying rulers, Act. 3. 17. whose ignorance is there, as on the crosse by Christ, urged to make their case the more hopefull, not that it was not notoriously vincible and criminous, but that they had not yet received all those means, and me∣thods of the Holy Ghost for their conversion, the grea∣test of all being yet behind, the raising up Christ from the dead, to be such a sign to move them, as Jonas was, whereupon v. 38. &c. he tells them, that that only sign more they should have (though they were a mali∣tious and adulterous generation) and when that was witness'd by the descent of the Holy Ghost upon the Apostles, and the preaching, and miracles wrought by that descent, then they that come not in to Christ, shall never be forgiven, nor be capable of any farther means of working Repentance in them, this being indeed the last that should ever be allow'd them.

[ l] * 1.38 Ib In this world &c.] This phrase seems to referre to a perswasion of the Jewes that some sins which could not be forgiven upon their sacrifices (whether their daily sacrifices, or that on the great day of Expiation) and so are irremissible 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in this age, might yet be remitted, and pardon'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in that to come, which sometimes signifies among them the age of the Messias.▪ sometimes the state after death, (see note on Lu. 1. 0.) But of this sin unrepented of, saith Christ, there is no place for any such hope; That opi∣nion of yours, that every Jew hath his part in the age to come, as that notes the age of the Messias (there be∣ing now no farther Messias to be look'd for by you) shall stand you in no stead, if you stand out impeni∣tently against all this light and manifestation of divine power, now evidently testifying, that I am the Messias. And for the state after death, when that comes and your sentence is once past, there will be small hope of relief, or release for you.

[ m] * 1.39 V. 36. Idle word.] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may bear proportion in sense to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies vain▪ indeed, but frequently false, because that which is false wants the solidity and substance of Truth. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vanity and lyes, Prov. 30. 8. Or as the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is derived, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when the words are without deeds agreeing to them. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vain speech, Eph. 5. 6. is, not unprofita∣ble, but false speaking, such as with which they are ad∣vised, that they be not deceived. But 'tis farther ob∣servable from the Scripture style, mention'd Note e.

(which uses to signifie more then the words literally im∣port) that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unfruitful Eph. 5. 11. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vain doe signifie not only the negation of, but contrariety to all profit, that is, the greatest wickednesse. and so may 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here. The advice of Pythagoras, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let it be more desirable to thee, or choose rather to cast a stone at an adventure, then an idle speech, where it is evident that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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. And accordingly in this place R. Stevens mentions another reading, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every wicked word. Thus will the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 evil things v. 35. and thus it may referre to the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used for reproach and contumely, c. 5. 11. for such was that against Christ v. 24. that great contumely and falsity of his casting out Devils by the Prince of Devils That it is some grand crime, not every word which tends not to some special end of Christian edification, appears by the next verse, where they are affirm'd to be such, as for which under Christ men are sure to be condemn'd, and not by evil works or actions only.

[ n] * 1.40 V. 44. Three dayes &c.] That Christ was not in the earth three nights, it is clear, and therefore the way of interpreting this place must be taken from a figure, which expresses one whole thing by two parts of it. Thus the heaven and the earth in S. Peter 2 Pet. 3, 7. (see Note e.) signifie the world; And the natural day, consisting of night and day, and beginning among the Hebrews at Evening, is here meant by this phrase night and day, and so Christ is said to be three dayes and three nights in the earth, though the first natural day he was not in the grave any part of the night, but the latter part of the Friday, all Saturday, and so much of Sunday as untill the Sun approached their Horizon. The rec∣koning of Daies by the Jewes was by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 eve∣ning and morning, which made up the naturall day, so among the Athenians also, see A. Gellius l. 3. c. 2. And as it is practised in the businesse of Circumcision, which was precisely observed the eighth day, if the child were born in one day, though but half an hour before the end of it, that is, before the beginning or evening of the next, that half hour was counted for one of the eight daies (because, say they, legall daies are not accounted from time to time, or from houre to houre) so is it here, that part of Friday wherein he was buried, was the first day of this number. Thus when Lu. 9. 28. 'tis sayd, about eight daies after, Mat. 17. 1. and Mar. 9. 2. 'tis after six daies, that is, after six daies complete, the first and the last being not com∣plete, and so though numbred by one, yet omitted by two Evangelists, and accordingly the space of these very three daies, of Christs lying in the grave untill his resurrection, are, when 'tis prophetically mentioned by Hosea, c. 6. 2. said to be after two days: So a lu∣strum and an Olympiad, though they contain but four complete yeares are yet said to be five yeares, after the manner of our accounting a tertian, and a quartan Ague. See Nebrissensis quinquag. c. 25. and Is. Ca∣saubon against Baron. p. 16.

Notes

• * 1.1

  or son, see note on c. 3. l
• † 1.2

  sustained, or taken to my self,
• ll 1.3

  nations, see note on Mar. 24. e.
• * 1.4

  cry out, make an outcry, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  bring ••orth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: see note on c. 9. i.
• † 1.6

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

  Is not this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  upon you. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.9

  plunder, or forcibly carry away his hous∣hold-stuffe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;
• * 1.10

  age, nor, in that to come.
• * 1.11

  vain, false.
• * 1.12

  somewhat more, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.13

  somewhat more, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.14

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

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

  〈 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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.32

  Nat. Hist. l. 10. c. 28
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.34

  De Myst. l. 8. c. 4.
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉