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

Annotations on Chap. I.

[ a] * 1.1 V. 1. Most surely believed] This word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath several notions in the New Testament: 1. It is no more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be fulfilled, performed, done. So 2 Tim. 4. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fulfil or perform thy mi∣nistery. So saith Phavorinus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ful∣fil, adding, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Apostle saith, Fulfil, or performe thy ministery. So in* 1.2 Nilus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to fulfil desire is to do what is desired, so 2 Tim. 4. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that the preaching may be fulfilled, i. e. gone through with, and that the Gentiles may hear, i. e. that it may be preached to the Gentiles also. So in Hesychius Presbyter, Cent. 2. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Old Te∣stament did not perfect or complete the inward man to piety, or in that respect; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the same sense. And so 'tis in this place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, things which have been done, perfor∣med, acted, among us, of which the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or narra∣tion ensuing doth consist. And this is perfectly agree∣able to the notion of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (that in the Old Testament is once rendred by it) which signifies to fulfil, and performe, as well as to fill. So the He∣brews have a proverbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let a man fulfil his heart, i. e. do what he lists, and in the Psalmist [to fill, or fulfil, all thy mind], is [to grant all thy petitions.] Secondly then it signifies to fill, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is fulnesse or plenty, Col. 2. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the riches of the fulnesse of un∣derstanding, and because the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies Metaphorical, as well as real filling, infusing, imbuing, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 do so too. And according to the matter of subject, to which it is applyed, the sig∣nification is yet farther varied. For so being applyed to the Heart, the principle of action, it signifies [to incite to any action, to embolden to do any thing] and when there is any thing of difficulty in it, or of danger, then it is particularly to give courage, or confidence, to em∣bolden. So Act. 5. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;* 1.3 why hath Satan filled thy heart, that thou shouldst lye, or deceive the Holy Ghost? i. e. why, or how did Satan incline or embolden thee to do this villany? and so Eccles. 8. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the heart of the sons of men is filled to do evil, i. e. men are by impunity incited and em∣boldned to do so. So Hest. 7. 5. who hath filled his heart to do this? or, whose heart hath filled him to do this? where the Greek reads distinctly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; who is it that hath dared? to denote the danger that he incurred that had done it, and so the boldnesse of the adventurer. And thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comes ordinarily to signifie boldnesse, confidence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb. 6. 11. confidence of hope, the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 else∣where, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, confidence of faith, Heb. 10. 22. the effect of being wash'd from an evil conscience in the end of the verse, and the instrument of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, coming cheerfully to God, in the beginning. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 4. 21. being confident that God was able, and so boldly depending on it. So 1 Thess, 1. 5. Our Gospel hath been towards you (preached to you) not onely in word, but in power, and in the holy Ghost, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in or with much con∣fidence, for so the next words [as ye know what man∣ner of men we were among you] are interpreted, c. 2. 2. we were confident in our Lord to speak the Gospel of God to you in much contention. And so Rom. 14. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let every man have assurance (such as on which his actions are to depend) in his own (not any other mans) understanding. The Kings MS. leaves out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then the meaning is Let a man be moved to do any thing by his own, not by another mans conscience, for so the Context enforce••h, being in opposition to one mans judging another for doing what he thinks he ought to do, v. 4. according to that of 1 Cor. 10. 29. why is my liberty judged of another mans conscience? These are the places where the word is used in these books, which are therefore put together here in the first place.

[ b] * 1.4 V. 2. Ministers] Two possible acceptions there are of the phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word may signifie, as it doth in some other places, the matter, the thing spoken of, for so it doth v. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the words, i. e. the things, wherein thou hast been instructed. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word, i. e. thing done c. 2. 15. (see Note on Mat. 2. h.) and in this notion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] will be the Apostles, as those that were Christs instruments and officers, not one∣ly saw, but acted themselves the things, the passages that are here related. And this is the plainest and clea∣rest meaning of the phrase. 2^ly. It is the opinion of other learned men, and, among them of* 1.5 Budaeus, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies here, as generally it doth throughout S. Johns Gospel, the word, i. e. Christ incarnate. That the use of this phrase or title of Christ should not be appropriated to S. John onely, may appear probable, because this style seems to have been known among the Jews, before Christs time, and is oft used by the Chaldee paraphrast, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word of the Lord. As when Gen. 3. 22. we read, The Lord said, Behold the man, &c. the Targum hath it [And the word of the Lord God said, Behold Adam whom I have created alone in my age, as I am alone in the highest heavens, see the learned Paul Fagius on the Chaldee para∣phrase of that place. So Gen. 26. the word of the Lord created Adam. So Isa. 1. 17. in stead of my soul, the Targum hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my word hateth, and c. 45. 17.

Israel is delivered or saved, by the Lord, they read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the word of the Lord, so Jer. 1. 8. be∣cause I am with thee, they read, because my word is with thee, and so Psal. 110. 1. The Lord said unto my Lord, they again, The Lord said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to his word. And to Abraham, Gen. 15. 1. I am thy shield, My word is thy shield. So is Christ called the word, in the Alcoran, and therefore the paraphrast of it, Ben Achmet expounds his word by the son of Mary. And it seems this word in this sense was gotten among the Heathens very antiently, which caused Amelius, when he read the beginning of S. Johns Gospel, to cry out, Per Jovem barbarus iste cum nostro Platone sentit, verbum Dei in ordine principii esse, This barbarian is of our Plato's opinion, that the word of God is in the or∣der of principles. Thus Julian the Apostate hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jesus, God, word, Ep. 51. p. 210. Of the full importance and cause of this name see Sol. Glas∣sius in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Messiae, p. 270.

[ c] * 1.6 V. 3. Excellent Theophilus] 'Tis not certain that Theo∣philus here was the proper name of a particular man, but perhaps a feigned title to signifie every Christian, every one that loved God, to whom he addresses his discourse. Thus saith Epiphanius Haer. 51. p. 429. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whether he wrote to one Theophilus, when he said this, or whether to every man that loved God; leaving it uncertain which it was. Thus Sal∣vian, in his Epistle to Salonius, prefix'd before his books ad Eccles. Cathol. giving him an account, why he inscribed those books not by his own name, but by that other of Timothy, saith he followed this Euange∣lists example, qui in utroque divini operis exordio Theophili nomen inscribens, cùm ad hominem scripsisse videatur, ad amorem Dei scripsit, who in the beginning both of his Gospel and of the Acts inscribing the name Theophilus, seeming to have written to a man, he wrote to, or for, the love of God. Thus in Athanasius l. de incarn. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are used promiscuous∣ly for Christians.* 1.7 And then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will be no title of honour, nor any more then Optimus in Latine, a forme of civility onely.

[ d] V. 5. Of the course of Abiah] Though the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 do literally denote the service of no more then a day,* 1.8 yet it is not so to be taken here, but in a greater latitude, for the space of a week. So saith Titus Bo∣strensis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, you must not understand the word of dayly continuance and serving in the Temple, but of weekly.

[ e] * 1.9 V. 10. time of incense] At the time when the Priest offered incense within in the Sanctuary or Tabernacle, the people were left alone without,* 1.10 in the atrium Ju∣daeorum, the court of the Jews, praying for the pardon of sins, every man apart for himself till the Priest came back again, and pronounced the benediction. This is it that seems to be referred to by the half hours silence in heaven, Rev. 8. 1. which seems there to be set in re∣lation to that time of the Priests being gone in to offer incense; This is set down punctually Ecclus. 50. where v. 15. there is mention of the high priest Simon the Son of Onias offering 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the odour of sweet smell, or of incense, unto God. Then, saith he, the sons of Aaron cryed out and sounded with trumpets▪ v. 18. (as in that Rev. 8. 2. it followes, immediately, the seven trum∣pets were given to the Angels, &c.) and then followes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 19. then all the people together made hast, and fell on their face to the ground, and v. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The people besought the Lord most high in prayer before the merciful, until the ministery of the Lord (the incense, noted by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there) were done, and they had accom∣plished his service, all which is a distinct description of this manner of the peoples praying without, whilest the Priest offers within, as the two other parts, 1. of giving praises to God, and 2. the Priests pronouncing the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or benediction, are set down there also, one v. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the singers sang praises with their voices, &c. the other v. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Then descending he lift up his hands over all the congregation of the children of Israel, to give blessing to the Lord, or, the Lords blessing, out of his lips, &c.

[ f] * 1.11 V. 17. To the wisdome] The difficulties of under∣standing this verse, will be best avoided, and the ob∣vious sense of it most clearly arise, if it be first observed, that there be in the Hebrew language but few Praepo∣sitions, in comparison with the Greek. By which means it comes to passe that as our English translators do oft mistake, and disturb the sense of Scriptures by not ob∣serving this, (as for instance Job 2. 4. where we render Skin for skin, it should be, skin after skin, i. e. one thing, that is nearest to us, after another, yea all that a man hath, will he give for his life) so in the writings of those, that being Jews by birth, write in Greek, i. e. in the Greek translation of the Old Testament, and wri∣tings of the New, the Greek p••epositions are used in the latitude that belongs to the Hebrew, and not according to the strict propriety of the Greek idiome in Attick writers, but farre more loosly and promiscuously. This hath been already observed on occasion of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] with a Genitive case Mat.* 1.12 1. 11. which cannot there signifie under, but before, and so in other places, See Note on Mar.* 1.13 2. b. And the same is often observed of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that it signifies (beside the vulgar notation of it,) sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, within, sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into and for, and this upon that known ground, because the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used in that latitude. This being thus premised, it is next ob∣servable, that this expression of the office of John Bap∣tist, and the answerablenesse of it to that of Elias, is here taken from Malac. 4. 6. There his preaching of repentance is express'd by his turning the heart of the fathers with the children (for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is there to be ren∣dred with not to) and the heart of the children with the fathers, that is, converting fathers and children together, working upon them (or, according to his office, ende∣vouring, by preaching in the wildernesse, to work upon them) and perswading them to repent, and amend their lives, Mat. 3. 2. This place of Malachi is both by Matthew c. 17. 11. and by Mark 9. 12. repeated out of the Septuagint (which hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he shall, or he doth, * 1.14 restore, or return all, i. e. all men, (the Neutral 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all being o••t taken for the Masculine, see Mat. 18. 11. & 18.) Where there is nothing set in stead of the heart of the fathers with the children, &c. but only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all, noting that, and no more, to be the meaning of the phrase in Malachi, [he shall convert the heart of the fathers with the children, and of the children with the fathers, (of old and young▪ young and old) i. e. he shall preach re∣pentance to the whole Jewish nation, noted by [the land] in the end of that verse of Malachi, which God there threatens to come and destroy with a curse, i. e. finally and universally▪ if this preaching of the Baptist, and of Christ, & of the Apostles, do not bring them to repentance. Now what is by those two Evangelists so briefly express'd by, he shal restore, or return al, is here more largely repeated out of the words of Malachi,* 1.15 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to convert the hearts of the fathers, &c. Whence 'tis apparent, that the Praepoposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must here be taken in that notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which belongs to that place of Malachi, and so is to be rendred not to but with the children, to this clear sense, John Baptist shall go be∣fore Christ, as his herald to prepare his way in (or ad∣mission to) mens hearts, by preaching repentance, or re∣turn,

or new life, the interpretation of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 conversion which is used in Malachi. This first part of the period being thus explain'd, the second, which is not taken from Malachi, but is a kind of glosse or paraphrase to explain that obscurer prophetick ex∣pression; will more easily be interpreted, if first we ob∣serve the signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the New Testament, which generally notes to mind, to desire, to like, to look after with an appetite, from the Nowne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is used for affections,* 1.16 appetite, 1 Cor. 14. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, children in appetites, or designes, or inclinations, as they are that set their minds on that that profits least; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those that have more perfict,* 1.17 mature, manly appetites: so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to mind, desire, look after the things above, Col. 3. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Phil. 3. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 8. 5. to mind earthly, carnal things: and so agreeably 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.18 Rom. 8. 6, 7. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 27. the minding of the flesh, and of the spirit, that is those appetites which the flesh on one side, and the spirit on the other doe incline men to; or, as Theophy∣lact most fully, the desire and pursuit either of carnall or spirituall things. And if in this sense the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be here taken, 'tis then the minding of just things, and being applied to that which went before turning the hearts of the fathers unto the children it will perfect∣ly agree with it, He shall bring men to repentance, and the most disobedient (viz. Publicans &c. Lu. 3. 12.) to the minding of justice, and righteousness, Lu. 3. 13. that is, of all good things. But 'tis still possible that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be here taken for that practicall vertue of pru∣dence, (as 'tis at large defined by the Moralist) the pra∣ctical knowledge of those things which are truely eligi∣ble, the knowledge that will bring men to the true jus∣tice, the judging of what is or is not to be done accor∣ding to the rules of justice; and 'tis possible again that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the just should be the Masculine gender, and so the phrase be rendred, the prudence or practical wisdome of just men; and then also 'twill be answerable to the text in Malachi, thus; that he shall convert the Jewes, even the most vicious of them to that practice of all morall rules which denominates men just, that is, that this should be the design of John's preaching, to make them such, to work such a generall reformation among the Jewes. As for the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that (as was said) is ordinarily used for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to, or otherwise 'twill be hard to find out any sense of these words.

[ g] * 1.19 V. 20. Dumb] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both a dumb man and a deaf, and is wont to be rendred either by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mich. 7. 16. that is, growing or becoming deaf, for there the Context referres it to the eares. In this place one of the significations of the Hebrew seems to be put for the other, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 silent or dumb, (if we believe Theophy∣lact and the ancients) for surdus deaf, and so that which is added, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and not able to speak will be no Pl••onasme, but signifie him dumb also. For that he was not only dumb, but deaf, appears by his friends, who doe not speak but nod and make signes to him, v. 62. and it is not probable that of the two things that befell him, one should be twice, and the other not once foretold by the Angel.

[ h] * 1.20 V. 22. Vision] By 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vision is here meant the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or appearance of God by an Angel to the Priest, revealing his will unto him, and these were wont to be at the time of offering of incense, see Jos. Ant. l. 13. c. 18. where when Hyrcanus was offering incense, God gave him the Oracle. From hence it was that the people seeing Zachary stay so much longer then ordina∣ry within, and come out speechlesse and astonished, con∣cluded that he had seen a vision, that an Angel had ap∣peared unto him.

[ i] * 1.21 V. 23. Ministration] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is here first met with, may deserve to be look'd into. The Origination of it among* 1.22 Grammarians from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 spoyles, seems remote and alien. Another way may be better collected from Hesychius by changing the punctation of a few words in him thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies publick ser∣vice, officiating, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is all one with that, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 populus) signifies publick or belonging to the people. Thus is the King call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the officer of God for publick administrations, Rom. 13. 6. Hence then is the prime importance of the word for any publick service. Of which sort because among both Jewes and Heathens, the Priestly office, the sacrifices &c. of the Temple, were the chief, the word comes to signifie any sacred office. Of this we have these foot∣steps in the Grammarians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hesychius & Phavorinus, and again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thus the word is used in this place by S. Lu. for the executing the priests office, & so Phil. 2. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are joyned, sacrifice and sacred office, or service, and Heb. 8. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he hath obtained a more excellent ministery, that is priest∣ly service, in opposition to the priests office on earth, ver. 4. so Heb. 9. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the utensils of the priest, and Heb. 10. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he was daily attending, or waiting on the priests office: From hence it is brought down to the service of the Christian Church, any Christian office, as Act. 13. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, while they ministred to the Lord, that is, were about the daily offices, praying, and fasting, &c. and so Rom. 15. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that I might be a minister of Jesus, employed in sacred offices. This word, though it comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 publick, doth not yet so belong to publick employ∣ments, but that it signifies* 1.23 domestick also (and simply serving 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Phavorinus, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hesychius) especially that office of the steward, which is most publick of any in the fami∣ly, having the administration of the whole domestick af∣faire belonging to it. Hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Pollux to perform the stewards office over the house. Now be∣cause, as Christ saith, it is the stewards office, to give eve∣ry man his portion of food in his season, and because the diet in an house or family belongs to all, is every man's portion, only so, that the steward assignes it diversly to every one, as he thinks fit to dispense it, (and thence in the Grammarians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that are set over the diet,) therefore in the Scripture style, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is oft used for the businesse of the collecta or offertory, for the dispensing of the oblati∣ons, and out of them relieving the poor Christians; Thus 2 Cor. 9. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the admi∣nistrations of this liberality, which was to supply the wants of the Saints, as it followes there, and all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 liberality of communicating, v. 13. And so Phil. 2. 30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was the relie∣ving the Apostle, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 25. the reliever of my want. So Rom. 15. 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ministering to them in carnall things, is interpreted by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 26. liberality to the poor saints: and so perhaps when the Angels are call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 1. 7. his ministers, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 14 ministring spirits, it may bear the sense of serving, so as to feed, and relieve, and provide for us. But because the office of the steward is to govern the family, as well as thus to give meat in due season, therefore agreeably to this, as the word is sometimes used by Christian writers peculiarly for the Lords supper, in reference to the feast provided there in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 antiently, and still in the offertory, for the use of the poor (in the same manner as 'tis call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 breaking of bread.) so also some∣times it is used to signifie the whole service of the

Church, or exercise of the priest's office, and sometimes peculiarly the government of the Church, as in Eusebius generally when one Bishop dies, another, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, undertakes the office, or administra∣tion, or government of it, as of Pius the Bishop of Rome l. 4. c. 11. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the same Chap. of C••ladion Bishop of Alexandria.

[ k] * 1.24 V. 28. Highly favoured] For the finding out the full importance of this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place, 'twill be needfull first to examine the severall notions of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Nowne,* 1.25 from whence the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comes. One eminent notion of it for the Gospel of Christ is ex∣plain'd (as it signifies the matter of the Gospel) Note on Heb. 13. d. and (as it signifies the preaching or pro∣mulgating of it) Note on Act. 18. e. Another noti∣on, as it signifies charity, liberality, is explained Note on Act. 2. f. and very neer to that, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a gift, Note on 1 Pet. 3. e. Beside these it signifies also a reward, either that of good words, of thanks, as we call it, or else farther, of some real return, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Hesychius, a retribution for a good turn, and so 'tis oft used. Lu. 17. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; will he thank, or reward that servant? so Lu. 6. 32, 33, 34. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; what thanks, or reward is due to you? for which there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reward, v. 35. So 1 Pet. 2. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this shall be, or shall yeild a reward, all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, honour, the reward of an heroick action, v. 20. Fourthly it signifies favour, or mercy, in this chapter, to Mary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou hast found favour with God, ver. 30. and in some other places, and in ef∣fect in all those, where it signifies the Gospel in oppositi∣on to the Law, that being so styled, because there is so much of Gods favour, and undeserved mercy discernible in it, contrary to boasting, or debt. Lastly, it is taken for virtue, goodness in the latitude, without restraint to any particular kind of it, and that both of the body (beauty) and of the minde, from whence is that gloss of Hesychius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word gracious signifies either good or handsome; for that universall goodness of the mind it seems to be taken 2 Pet. 3. 18. grow in grace, that is, all kind of goodness, and in the knowledge. (that is practical knowledge) of our Lord, &c. and so in diverse other places mention∣ed Note on Ephes. 5. c. Now from which of all these notions the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be taken, or (because there are but two, that can be competitors for it) whe∣ther as it signifies favour, or goodness, is somewhat uncer∣tain; If it be taken from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 favour, mercy, as it seems to be Ephes. 1. 6. then it will agree with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou hast found favour with God, v. 30. And so Theophy∣lact expounds it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. when he had first said, thou that art favoured, he addes by way of interpretation, for thou hast found favour, &c. But some arguments there are to preferre the other notion, 1. that Hesychius renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, good, or gracious, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, distinctly pitching on that notion of it, and per∣haps where we read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (I suppose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an ex∣cellent, lovely person, that doth all things with a grace, it may be a false print for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as that book is very full of such faults) 2^ly, Ps. 18. 26. where the He∣brew reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & the Septuagint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the merciful thou shalt be merciful, the Greek Scholiast reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the gracious thou shalt deal gratiously. Thirdly, this word is used once in the Son of Syrach, c. 18. 17. and by us rendered rightly a gracious man. Fourthly, the word here is not only by the vulgar Latine rendred, gra∣tiâ plena, full of grace or goodnesse, but in like manner by the Syriack also. And in this notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a gracious woman, Prover. 11. 16.* 1.26 (as perhaps on the contrary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ungratious 2 Tim. 3. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 full of grace or goodnesse; which phrase in Syriack and Chaldee signifies no more, then very good or gracious,* 1.27 so Act. 9. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies a very good woman, diligent, laborious, (that wrought many good things v. 39. in a peculiar no∣tion of the phrase good works, for diligent in the calling, see Note on Tit. 3. a.) as among the Hebrews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 full of beauty, signifies very handsome; so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 15. 14. full of goodnesse is very good; and in* 1.28 Philo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Act. 6. 3.) a man full of wisdome, that is a very wise man, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Act. 6. 5. an eminent believer. And if the word be thus rendred, 'tis then a fit forme of a salutation, such as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ô most excellent Theophilus, v. 3.

[ l] * 1.29 Ib. Lord, &c.] This speech of the Angels is by him delivered in form of a salutation (see v. 29.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hail, &c. and so these words that immediately follow, being part of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, salutation, seem most fitly rendred by way of prayer or benediction, The Lord be with thee, Blessed art thou, &c. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is generally used, the Lord be with you, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, grace be with you, and the like formes of Chri∣stian salutation.

[ m] * 1.30 V. 39. In those daies] The phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in these daies hath for the most part a peculiar sig∣nification, differing from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in those daies. The latter signifies an indefinite time, sometimes a good way off, but the former generally denotes a cer∣tain time then present, instantly, then, at that time; so here that which is said of Maries going to Elizabeth, was sure immediately after the departing of the Angel from her, and therefore 'tis said she rose up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, very hastily. So v. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, immediately, Elizabeth conceived, so c. 6. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, then, at that point of time, he went out to the mountain, See c. 23. 7. c. 24. 18. Acts 1. 5. c. 11. 27. & 21. 15.

[ n] * 1.31 V. 67. Prophecyed] To prophecy is a large word, and besides the foretelling of future events, which is the ordinary notion of it, it signifies secondly to worke Mi∣racles, as when 'tis said of Elisha's body, that being dead it prophecyed; Eccles. 48. 14. referring to the mi∣racle that it wrought, in raising the dead body, that was put into Elisha's grave, 2 Kings 13. 21. thirdly, to de∣clare the will of God to any, by revelation, or mission from him, Thus Sybilla l. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will prophe∣cy all things that are past, present, and to come. Ad∣ding, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and first God commands me to say—professing to doe it from God. So the author of Synopsis Prophetiarum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Any that receives knowledge from God of things past is called a Prophet. So* 1.32 Chrysostome, O 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A Prophet is no more but an interpreter, but that of God. And Grammarians have observed that the word naturally signifies no more, then this of speak∣ing from, or in the stead of another, that is, of God; as a Proconsul is he that supplies the Consuls place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Composition being all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So the Poets were said to be the Prophets of the Muses, as in Pin∣dar 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let the Muse in∣spire and I will prophecy. And in Theocritus,

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

the sacred Prophets of the Muses, that speak under them, or as they are inspired and directed by them. In which sense as Christs Prophetick office consisted in revealing the will of God to the world, so all that have in any degree done the like are styled Prophets, all that have taught men their duties towards God, and Men; Thus among the Heathens, the Divines which told men what they ought to doe, their Priests, or reli∣gious persons were called Vates, Prophets. And even their Poets which ordinarily reprehended their vices,

are by S. Paul called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their owne Prophets, Tit. 1. 12. For although of that Epimenides it be true, that he is ordinarily by the heathens called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a divine man, and a Prophet, and that his book is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Oracles or Prophecies, yet is this rather a confirmation of this use of the word Prophet, fo•• those which teach men their duty; for of this Epi∣menides saith Diodorus Siculus lib. 5. that he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a divine, and Plutarch in Solon, that he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the same purpose; and Ari∣stotle Rhet. l. 3. c. 17. saith expresly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he prophecyed not of things to come. And thus Glaucus (among the ancient Mythicall writers) that di∣rected men the way in their navigation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 how they were to order their voyage, was by them called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sea-prophet. Thus when Exod. 7. 1. God said to Moses, I have made thee a God to Pharaoh, and Aaron thy brother shall be thy Prophet, The meaning is, that what God had or should com∣mand Moses, Moses should (as God to a Prophet, the Oracle to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) deliver to Aaron, concer∣ning Pharaoh, and Aaron should goe, as a Prophet sent from God and deliver it to Pharaoh; he shall be thy spoaks∣man, he shall be to thee in stead of a mouth, Ex. 4. 16. Fourthly, it signifieth to expound, or interpret Scrip∣ture, as 1. Cor. 14. 1. Desire spirituall gifts, but spe∣cially that ye may prophecy, and v. 3. he that prophecy∣eth, speaketh to edification, &c. So v. 4, 5, 6, 22, 24, 28. 31, 32. Fifthly, 'tis sometimes set to signifie wild, raving, mad behaviour, or speaking such as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or enthusiasts among the Heathen, men possess'd with diabolical furies, were wont to use: so when the evill spirit came upon Saul, he prophecyed in the midst of the house, 1 Sam. 18. 10. and in the same rage or sury cast the javelin at David v. 11. The reason of this is clear, v. 12. because Prophets did ordinarily both speak and act in a manner farre distant and remote from the ordinary practice of other men, used strange language, strange motions and agitations of the body, and accor∣dingly were by many that looked on them thought to be mad. So the Prophet sent by Elisha to anoint Jehu, is called this mad fellow 2 Kings 9. 11. Sixtly, it signi∣fies singing and praising God, forming of divine hymnes, and singing them to God. So 1 Sam. 10. 5. Thou shalt meet a company, a colledge or covent of Prophets com∣ing down from the high place with a Psaltery, and a ta∣bret, and a pipe, and a harp before them, and they shall prophecy, (where the Chaldee paraphrase reads, shall sing) and the spirit shall come on thee, and thou shalt prophecy, (where the Chaldee hath, and thou shalt praise with them.) So 1 Chron. 25. 1. David seperates the sons of Asaph, Heman, and Jeduthun, who should prophecy with Harpes and Psalteries and cymbals. And so 'tis possible it may be, Numb. 11. 25. where 'tis said of the seventy, that they prophecyed and did not cease; for as 1. Sam. 10. 6. Sauls prophecying was to be an effect of the Spirit of God coming upon him, and was a signe of his being set a part by God for the Kingly office, and furnished with abilities for it which is call'd turn∣ing him into another man; so Num. 11. 15. God takes of the spirit that was upon Moses, that is, the Spirit of government, wherewith he was indued, and gave it un∣to the Seventy, and when the Spirit rested upon them, they prophecyed; whereas the other circumstances a∣gree, the giving them the Spirit, and fitting them for their office by that means, so the evidence of it, their prophecying may agree also, though wherein their pro∣phecying consisted is no where defined in Scripture. This onely is unquestioned, that it was some extraordi∣nary act, a testimony that the Spirit of God in some ex∣traordinary manner rested upon them, and as such, was discernible to all (in like manner as was Sauls strip∣ping off his clothes and lying down naked, 1 Sam. 19. 24.) and so fit to authorize them in the eyes of others, as by a miracle, and to declare to all that they were assumed to this office. And to this notion of pro∣phecying must this place be interpreted, Zacharias was filled with the holy Ghost and prophecyed, was stirred up in an extraordinary manner by the Spirit of God, to compose this divine hymne following, the Benedictus, saying, Blessed &c. And so, 1 Cor. 11. 5. Every woman praying or prophecying, Where speaking of the Church, wherein the woman is not permitted to speake c. 14. 34. 'tis apparent that prophecying cannot be taken for in∣terpreting of Scripture, and so it remains that it signifie this of singing hymns in the Church, which is fitly joyn∣ed with praying. What is here said of his being fil∣led with the holy Ghost, (as before of Elizabeth also, v. 51.) is no more then being indued with the Spirit of God (see note k.) incited by somewhat higher then his owne spirit, the Spirit of God enabling him to make this hymne. So when the Spirit descended with the gift of tongues, they were filled with the holy Ghost, Acts 2. 4.

[ o] * 1.33 V. 69. Horne of salvation] The word Horne hath divers notions in the Scripture, first it signifies power, or strength, because the hornes being the weapons of beasts, their strength or ability of hurting others is said properly to consist in them. So Lam. 2. 3, 17. he hath cut off all the horne of Israel, and, set up the horne of thine adversaries; so Je••. 48. 25. the horne of Moab is cut off, and his arme is broken, the horne being the beasts best instrument of defence, as the arme is the mans; so Mich. 4. 13. I will make thy horne Iron, and thou shalt beat in pieces many people, that is, I will give thee great power; so Ezech. 29. 21. I will cause the horne of the house of Israel to bud forth, they shall have some considerable strength again; so the hornes of the wick∣ed and the righteous, Psal. 75. 10. are their power. Secondly, it signifies honour, glory, triumph, as when the horne is said to be lifted up, or exalted, Psal. 75. 4. 89. 24. 112. 9. Thirdly from the union of both these, it signifies Regal power, the honour; and power of a King, so Zach. 1. 18. Dan. 7. 7, 8. and Rev. 13. 1. the four, and the seven, and the ten hornes are confess'dly so many Kings. And this seems to be the importance of the word in this place, where the house of David being the regal family, and the word Saviour denoting him that is the ruler, or leader, or Prince of the people, (thou gavest them Saviours, Neh. 9. 27. i. e Rulers, Judges; and, Savi∣ours shall come up, (Obad. 21.) & the kingdome shall be the Lords) the horne of salvation in the house of David will denote the kingdome of Christ, that spirituall one which is not of this world, or rather Christ (in concreto) under the notion of a King. Thus Psal. 18. 2, among the ti∣tles given to God (upon his delivering David from the hands of his enemies, as here for the redeeming us from the hands of all that hate us, v. 71.) this is one the horne of my salvation, that is, my King, and Saviour; and this is agreeable also to that other part of the period, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he hath raised up, to, or for us, that of rais∣ing up belonging to persons advanced by God to any office of King, or Prophet, (see note on Acts 13. g.) particularly of Christ to his Kingdome, Acts 2. 30. God had sworne that he would from the fruit of Davids loynes according to the flesh raise up the Christ to fit on his throne, which is distinctly paral∣lel to this.

[ p] * 1.34 V. 70. The world] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies an age, and in the New Testament most commonly is used in a general sense, not for the age of a man, nor again for an hundred years, but for an age of the world, or some eminent part in the division of that. Now the World is divided two wayes, either into the age before the Messias, and the age of the Messias, or into the age of this world, and of the world to come after the day of doom. Accor∣dingly the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used sometimes for the first part of the first division, for the first estate, beginning at

the beginning of the world, and reaching to the end of the Jewish common-wealth. Thus is the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à secule, ordinarily used, and accordingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, to note that general age from the beginning of the world, of which the Jewish state was an eminent part, under which prophecies had been allowed by God to this people. And it being resolved by the Jews that there was to be another age (beside that first) which they call the age of the Messias (see Note on Mat. 24. c.) or the age to come, they are wont to use the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (or sometimes for brevity sake 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the Septuagint render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to age and yet farther, or to age and afterward,) in seculum & secu∣lum, to age and to age, meaning thereby both these ages, the then present, and that other then to come, the age of the Messias. Thus have we interpreted the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 age Mat. 24. 3. in a diverse sense from that which belongs to it Mat. 28. 20. In the former to signifie the Jewish state, in the latter the state of the world un∣der the Messias. And in that notion I suppose it is, that the Gospel of Christ is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.35 Rev. 14. 6. the Gospel of that age of the Messias, the Christian faith, which was to endure till the end of the world, Mat. 12. 32. note l. Sometimes again the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies the first number of the second divi∣sion, this world, from the creation till the day of doom, as Luk. 20. 34. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the children of this age, the men of this world (opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that are vouchsafed partici∣pation of that other,) do marry, &c. and so in many o∣ther places. And so likewise for the second part of the second division, the state after this life, that of another world, ordinarily call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the world to come, and that world or age, it is oft call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 simply also, as Joh. 6. 51, 58. he shall live 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we render for ever, or to that age to come, which is eternal. And from this notion of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] it is peculiarly, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 commonly signifies eternal, including both this world and that o∣ther. This eternal future state was, it seems, denied by the Sadducees, and thereupon it is the observation of the Jews, that after Ezra's time it was appointed, that at the end of benedictions in the Temple, the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in seculum should be changed into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from age to age, i. e. from this age to the next. So we find it in c. 9. of Cod. Bera∣choth, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In all the conclusions of benedictions they were wont to say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from age; But when the Sadducees perverted this form of speech, and said that there was but one age, they appoin∣ted that the form should be from age and to age. And though perhaps this latter form be before Ezras time to be met with in the Hebrew writings, yet, it seems, twas not in their formes of benedictions in the publick ser∣vice, and there it was probably inserted on that occasion. And an abbreviate of that form it is which the Christi∣ans have delivered to them by Christ, Mat. 6. 13. thine is the kingdom,* 1.36 the power and the glory 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to both ages, the present and the future, which we accor∣ding to sense render for ever and ever, i. e. for this world (which is one for ever,) and for the next (which is another for ever.) This is more largely set by the Apo∣stle, Gal. 1. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the ages of ages, but yet more amply in the antient Church, which added that second versicle to the doxologie [As it was in the beginning (i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the age, from the beginning of the world, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifies) is now, and ever shall be, world without end] i. e. now, in this world, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to that world, which shall never end.

[ q] * 1.37 V. 74. Grant] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with an Infinitive mood after it (as here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is, according to the sense of it, to be rendred, as if the word power, or something else like it, were to be understood; so often in the Revelation, as c. 2. 7. and 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will give to eat, or drink, i. e. power to do so, c. 3. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will give the priviledge, or favour, to sit. So the Passive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in like manner c. 6. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, c. 13. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and v. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it was given to receive, to do, to give, and so c. 16. 8. and 19. 8. where the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 power, or the like, is clearly understood, which in many other places is express'd, c. 9. 3. c. 6. 8. c. 15. 5, 7. &c. and so the former part of the 74. ver. being read, as it were, in a parenthesis, the sense will be perspicuous, The oath which he sware to Abraham our father, that he would give us power to serve him in holinesse, &c. And so, beside the expli∣cation of that oath made to Abraham (which hath from this passage been explain'd in* 1.38 another place) here will be observable also the allusion of this whole passage to the names of the Baptist, and his parents. For the mea∣ning of Zachary is the remembrance of God, and to that referres his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gods remembring his co∣venant,* 1.39 v. 72. Elizabeth signifies the oath of God, and to that referres 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.40 the oath which he sware. And John signifies the free gift, or grace, of God, and to that referres the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the giving deliverance and grace to serve him in sincere holinesse, &c. the grace of Justi∣fication, Sanctification, and Perseverance.

[ r] * 1.41 Ib. Without fear] That the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without fear] referres to our enemies, in whose power before we were, appeares by the distinct mention of them in the next words, and therefore it cannot with any sense be applied to the excluding that fear of our danger, which is founded onely in our selves, our own negligences, or miscarriages. And that it is to be joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being delivered, and not with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 serving, is not onely apparent by many antient Copies, which so joyn it without any comma betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and by Irenaeus l. 3. c. 11. reading it, Nobis sine timore ere∣ptis, servire in sanctitate, us being delivered without fear, to serve him in holinesse, and* 1.42 Titus Bostrensis —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because some oft times are delivered from the hands of enemies, but with fear, therefore he saith, that he gives us to be delivered with∣out fear, adding 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for Christs coming caused us to be without fear delivered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for we felt not, had no apprehension of, the treachery of our enemies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. but he presently snatch'd us out, and transferr'd us from them into his own lot and portion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. which layes the ob∣ligation on us (as on those that are now become his) to serve him in holinesse and righteousnesse, &c. but also by the nature of the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without fear] in the translatours of the Old Testament, in that onely place, where 'tis used, Prov. 1. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he shall rest without fear from all evil, which is an explication of the dwelling safely that immediately pre∣ceded.* 1.43 And this according to the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fear among the sacred writers, not for the passion it self, but for the object of it, as 1 Pet. 3. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fear not their fear, where the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies whatsoever formidable object, which the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 13. malitious persons can bring upon them. So also in humane writers, in* 1.44 Lucian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; where as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is fear, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is of danger. And so in Alex. Aphrodis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the terror or terrible things threatned by the tyrant. So in * 1.45 Menander—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

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

A fair-spoken woman is exceeding great fear, i. e. is very much to be feared, a great danger. So Isa. 8. 12. whence that place of S. Peter is taken, where the Greek hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his fear or terror, the Hebrew hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ which notes the formidable object, nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

which signifies the passion, and presently it followes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lord shall be thy fear, i. e. the object of it, and so he is called the fear of Isaac. Thus is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] also the thing that is feared, Prov. 3. 25. as appeares by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the incitations of wicked men,* 1.46 the follow to explain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So perhaps 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb. 5. 7. may signifie the thing against which he prayed, and from which he was delivered. And thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will be directly all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without danger, as Wisd. 17. 4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to preserve safe, and so 1 Cor. 16. 10. where the Apostle speaking of Timothy, bids them see, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that he may be safely with them, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 11. peace∣ably. The same thing is express'd by the translatours of the Old Testament, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. 4. 8. Prov. 1. 33.* 1.47 not as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notes hope, or expectation of future good, but as 'tis opposite to our present notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and imports safety. And this observation might be ex∣tended to many other words in the Scripture, which seem to denote actions, affections, or faculties, but are used for the objects of them, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the will of God, 1 Thess. 4. 3. the things which Gods wills, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hope,* 1.48 Rom. 8. 24. the things hoped for, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 faith, Rom. 4. 14. and in many other places, where it signifies the doctrine of the Gospel, the thing to be believed. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sorrow for calamity,* 1.49 1 Pet. 2. 19. (and therefore, saith Hesychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sorrow is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hurt and destruction, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mourning is, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 calamity) and from thence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be wounded, Rom. 14. 15. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not to mourn, but to use such asperity as will cause mourning, 2 Cor. 12. 22. But this by the way. I shall only adde that by Analogie of Scripture, it no way appeareth that fear is to be ex∣cluded from our serving of God, but rather that it is a good powerful motive to it, and so is called the begin∣ning of wisdome, and a wholsome companion of it, and therefore we are commanded to work out our salvation with it.

[ s] * 1.50 V. 78. Day-spring from on high] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here the title of Christ, there is no question, whether it be literally to be rendred the East, or the rising of the sun, that sun of righteousnesse, Mal. 4. 2. And this ti∣tle seems formerly to have been bestow'd on him, Zach. 3. 8. and 6. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Behold the man whose name is the East, or rising of the sun, as Ju∣stin Martyr cites it dial.* 1.51 cum Tryph. For which we ordinarily have, whose name is the Branch. The He∣brew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies oriri to rise or spring, and that may be applied to a branch that sprouts out of the tree, but so also it belongs to the rising sun, and accordingly signifies also lucere, to shine, and Heb. 1. 12. the bright∣ness is in the Syriack Ts••mach of his glory. And if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Zachary be not a quite distant thing from the same word here in this other Zachary, it must then needs be in this other sense, for that here it is so, appeares by that which followes, both of visiting, and giving light to them that sit in darknesse. And so it may well be read out of that Prophet too, ch. 6. 12. not, he shall grow or branch up; (referring to the word Branch, but) he shall rise up, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, shine out from under him. Hence is it that where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the East is used in other places of Scripture, some of the Greek Scho∣liasts have still applied it to Christ. As Bar. 4. 36. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, look toward the East, i. e. saith Olympiodorus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the Sun of righteousnesse, our Lord Je∣sus Christ. And Jer. 23. 5. I will raise up unto Da∣vid 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Septuagint, the righteous East; Severus renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Christ the Sun of righteousnesse. And from hence perhaps it is that Tacitus hist. l. 5. at the destru∣ction of Jerusalem, saith that some on that occasion re∣membred antiquas Sacerdotum literas, the antient wri∣tings of the Priests, which foretold eo ipso tempore fore ut valesceret Oriens, that at that very time it should come to passe, that the East should prevail, i. e. Christ, cujus nomen est Oriens, whose name is the East, meaning all this while by the East, that Orient or rising Sun, and not the point, from whence he risech. To which purpose also may applied that of Philo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Father of all things sent him forth (in the word from whence the original 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comes) his most ancient son, or first born.

[ t] * 1.52 V. 79. Shadow of death] What is the meaning of this figurative speech, the shadow of death, will be best conjectured by comparing it with Psal. 23. 4. though I walk thorow the valley of the shadow of death, &c. There making God his shepheard v. 1. he compares him∣self to a sheep, which feeds sometimes upon an hill, some∣times in a valley, and again may be supposed to be in danger of Wolves, or else free from that danger. The hills being the highest, have all the light and warmth of the sun upon them, and the valleyes contrariwise that are shaded by the hills have much lesse of that warmth or light, and being also more subject to incursion of Wolves then the hills were, (where their coming would be more discernible) this is there the meaning of, [the valley of the shadow of death] a gloomie vale of danger of the utmost evil. Proportionably here (in a spiritual sense) the shadow of death is a state of sin, and ignorance, want of light, or knowledge, and want of warmth, or grace, the description of the state under the Law, which afforded neither of these in any proportion to what is now done by Christ, and so left men in a dangerous condition, till Christ was thus pleased to shine upon them, and thereby to rescue them out of it.

Notes

• * 1.1

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 27. & 51.
• * 1.3

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

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

  in Pandict. p. 31.
• * 1.6

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

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

  P. 763. 〈◊〉〈◊〉.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.10

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

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.13

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

  See note on Mat. 17. 6. 〈 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

  Jul. Pollux and Thavo∣rinus.
• * 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 leg. ad Cajum p. 774. P.
• * 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

  Tom. 3. p. 485. l. 42.
• * 1.33

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

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

  Pract. Cat. l. 1. sect. 1.
• * 1.39

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.42

  pag. 722.
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.44

  in tyranni∣cid. p. 400.
• * 1.45

  ap. Stobae. p 433.
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.51

  p. 105.
• * 1.52

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