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

The Gospel according to S. LUKE. (Book Luke)

CHAP. I.

1. FOrasmuch as many have taken in hand to set forth in order a de∣claration of those things [which* 1.1 are most surely [note a] believed among us,]

[Paraphrase] 1. which have in these late years been so illustriously act∣ed among us,

2. Even as they delivered them unto us, which from the be∣ginning were eye-witnesses, and [ [note b] ministers of the word,]

[Paraphrase] 2. Instruments and actors of those things, which were the subject matter of this following history.

3. It seemed good to me also, having* 1.2 had perfect understanding of things from the very first, to write unto thee in order,] most [note c] excellent Theophilus,

[Paraphrase] 3. I thought fit also, having gotten exact knowledge of the several passages, to set them down by way of history.

4. That thou mightst know the certainty of those things, wherein thou hast been† 1.3 instructed.]

[Paraphrase] 4. That thereby thou may∣est be confirmed in the belief of those things which are supposed to have been taught thee, and received by thee to prepare thee for baptisme, viz. the principles of Christianity.

5. There was in the daies of Herod the king of Judea, a certain priest named Zacharias, [of the [note d] course of Abia,] and his wife was of the daughters of Aaron, and her name was Elizabeth.

[Paraphrase] 5. of the family of Abia, 〈◊〉〈◊〉 Chron. 24. 10. that is, of the eighth of the 24. courses of the Priests, which ministred in the temple by their weekes.

6. And they were both [righteous before God, walking in all the commande∣ments and ordinances of the Lord, blamelesse.]

[Paraphrase] 9. sincere, upright persons, which so lived in obedience to Gods will in all matters of duty (without indulgence in any known sinne) and to all the Jewish observances, as with Gods mercifull allowance to humane frailties, is sure to be acceptable in Gods sight.

7. And they had no child, because that Elizabeth was barren, and they both were now well stricken in years.]

[Paraphrase] 7. And they were childlesse in the same manner as Abra∣ham was, for beside the barrennels of the wife they were both of an age conceived to be past child-bearing.

8. And it came to passe that while he executed the priest's office before God in the order of his course,

9. According to the custome of the priests office, [his lot was to burn incense when he went into the Temple of the Lord.]

[Paraphrase] 9. it was his course to go into the Sanctuary, and offer incense there.

10. And the whole multitude of the people were praying without at the [note e] time of incense.]

[Paraphrase] 10. And while the Priest offered incense within, the peo∣ple, according to the custome, were praying without.

11. And there appeared unto him an Angel of the Lord, standing on the right side of the altar of incense,

12. And when Zacharias saw him, he was troubled, and fear fell upon him.

13. But the Angel said unto him, Fear not Zacharias, for [thy prayer is heard, and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John.]

[Paraphrase] 13. thy prayer for the people (joyned with the in∣cense, Lev. 16. 17.) and for the whole world (as Josephus and Philo say) is now most effectually heard, God meaning now suddenly to send the Messias, and before him his forerunner, who shall be born of thy wife Elizabeth, and called John.

14. And thou shalt have joy and gladnesse, and many shall rejoyce at his birth.]

[Paraphrase] 14. And this birth of a son to thee in thy old age by a barren wife, shall not only be matter of joy and exultation to thee, but to many others also, all that expect the Messias, shall rejoyce at this coming of Elias his forerunner.

15. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink, and he shall be filled with the holy Ghost, even from his mo∣thers womb.]

[Paraphrase] 15. For he shall be a very eminent person, abstaining after the manner of the Naza∣rites, and the power of the holy Ghost shall be discern'd to be upon him very early, v. 80.

16. And many of the children of Israel shall ••e turn to the Lord their God.]

[Paraphrase] 16. And being a Preacher of repentance to the Jewes, he shall work upon many of them, and bring them to repentance and new life.

17. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to* 1.4 the [note f] wisdome of the just, to make ready a people prepared for the Lord.]

[Paraphrase] 17. And he shall go before the Messias, as his harbinger, with the same affections of zeal and courage against sinne, (see note on ch. 9. d.) of earnest calling for repentance, (and reproving even Herod himself) and with the same authority and prophetick power, which toward Ahab was observable in Elias (to whom he hath a greater resem∣blance then to any of the old Testament) to work an universall reformation among the Jewes, to bring them to the minding of those things which tend to true justice, and not only of externall legall observances, to sincere reformation and change of all their evil waies; and so fit men to receive Christ on his conditions, and to render themselves capable of his mercies.

18. And Zacharias said unto the Angel, Whereby shall I know this? for I am an old man, and [my wife well stricken in years.]

[Paraphrase] 18. my wife beside that she hath all her time been barren▪ grown in years also, past bearing of children.

19. And the Angel answering said unto him, [I am Gabriel, that stand in the presence of God, and am sent to speak unto thee, and to shew thee these glad tidings.]

[Paraphrase] 19. My name is Gabriel, and I am an officer or atten∣dant that wait on God, by whom I was dispatcht on this good message to thee.

20. And behold, thou shalt be [note g] dumb, and not able to speak, untill the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.]

[Paraphrase] 20. And as a punishment of thy unbelief, and withall as a signe to assure thee of the truth of what I say, thou shalt be deaf and dumb, and so continue till after the birth of the child, v. 64. which shall be according to the ordinary course of womens conceiving and bringing forth, reckoning from this time.

21. And the people waited for Zacharias, and marvailed that he tarried so long in the [Temple.]

[Paraphrase] 21. Sanctuary.

22. And when he came out he could not speak unto them, and they [perceived that he had seen a [note h] vision in the Temple, for he beckned unto them, and remained speechlesse.]

[Paraphrase] 22. concluded that God had given him some revelation in time of his offering incense, and he made signes to them, but was not able to speak to them, continuing dumb, after the amazement of it was over.

23. And it came to passe that assoon as the daies of his [note i] ministration were ac∣complished, he departed to his own house.

24. And after those daies his wife Elizabeth conceived, and hid her self five moneths, saying,

25. Thus hath the Lord dealt with me in the daies wherein he looked on me, to take away my reproach among men.]

[Paraphrase] 24, 25. And his wife Eli∣zabeth conceived presently (see v. 20. and note m.) and as∣soon as she perceived it, she went out of the way to avoid the discourses of the people, and returned not till the time of the conception of Christ (and revealing of that) whose officer and harbinger onely, John was to be, And Elizabeth blessed God for this miraculous mercy of his, in giving her a child in her old age, and so taking away from her the reproach of barrennesse, which was so heavy and unsupportable among the Jewes, Isai. 4. 1.

26. And in the sixt moneth] the Angel Gabriel was sent from God unto a city of Galilee, named Nazareth,

[Paraphrase] 26. And in the sixt moneth after Elizabeth's conception, See v. 36.

27. To a virgin espoused to a man whose name was Joseph, of the house of David, and the virgins name was Mary.

28. And the Angel of the Lord came in unto her and [said,* 1.5 Haile thou that art [note k] highly favoured, the [note l] Lord is with thee, blessed art thou among women.]

[Paraphrase] 28. saluted her in this form, Hail thou gracious person, the Lord of heaven be with thee, Let all men for ever account of thee as the most blessed woman in the world.

29. And when she saw* 1.6 him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.]

[Paraphrase] 29. And seeing and consi∣dering what had happened, she knew not what to judge of it, but cast about, what should be the importance of this salutation.

30. And] the Angel said unto her, Fear not Mary, thou hast found favour with God,

[Paraphrase] 30. And while she was thus musing,

31. And behold] thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus.

[Paraphrase] 31. And though thou art a virgin, yet &c. (See Ma••. 1. 21.)

32. He shall be great, and shall be called the son of the Highest, and the Lord God shall give unto him the throne of his father David.

33. And he shall reigne over the house of Jacob for ever, and of his kingdome there shall be no end.]

[Paraphrase] 32, 33. He shall be an e∣minent person, being the son of God (see note on Mat. 1. l.) and the God of Israel shall settle upon him a spirituall kingdome, of which that temporall of David was but an imperfect representation, the absolute government of the Church, that spirituall house of Jacob, and that kingdome of his shall continue forever, shall never be destroyed, as the kingdome of the Jewes shall.

34. Then said Mary unto the Angel, How [shall this be, seeing I know not a man?]

[Paraphrase] 34. can I, being a virgin, conceive?

35. And the Angel answered and said unto her, [The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee. Therefore also that holy thing that shall be borne of thee, shall be called the son of God.]

[Paraphrase] 35. This shall be done by the Holy Ghost, and the power of the eternall God coming upon thee, for which cause the child which shall be born, shall be the son of God, and not of any man.

36. And behold, thy cousin Elizabeth she hath also conceived a son in her old age, and this is the sixt moneth with her who was called barren.

[Paraphrase] 36. And for a token of this, know thou that thy cousin Elizabeth hath also conceived in her old age, and that barren woman is now six moneths gone with child.

37. For with God nothing shall be impossible.]

[Paraphrase] 37. For nothing is impos∣sible for God to perform, be it never so strange, or difficult.

38. And Mary said, Behold the handmaid of the Lord, be it unto me accor∣ding to thy word.] And the Angel departed from her.

[Paraphrase] 38. And Mary exprest her faith and her obedience, ready to be disposed of by God, as he thinks fit, with all submission and humility of mind.

39. And Mary arose [note m] in those daies, and went into the hill-countrey with hast into a city of Judah.]

[Paraphrase] 39. And immediatly (see v. 24.) Mary arose, and went as speedily as she could into the hill-countrey, to some city there (of which there were many, Josh. 15. 48.) within the portion of Judah, to visit Elizabeth her cousin.

40. And entred into the house of Zacharias, and saluted Elizabeth.

41. And it came to passe that when Elizabeth heard the salutation of Mary, the babe leaped in her womb, and Elizabeth [was filled with the holy Ghost.]

[Paraphrase] 41. was transported and inspired by God with a pro∣phetick Spirit, See note n.

42. And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.]

[Paraphrase] 42. And she brake out into the same words that the Angel had used to Mary, v. 28. adding also an Eulogy or benediction to the child in her womb.

43. And whence] is this to me, that the mother of my Lord should come to me?]

[Paraphrase] 43. And what an honour

44. For lo, [assoon as the voice of thy salutation sounded in mine eares, the babe leaped in my womb for joy.]

[Paraphrase] 44. at the very minute wherein thou first spakest to me, I was so affected with joy, that the child did suddenly spring in my womb by reason of that joy which transported me.

45. And blessed is she that believed, for there shall be a performance of those things which were told her from the Lord.]

[Paraphrase] 45. Thy beliefe v. 38▪ of that message which the Angel delivered unto thee from God, v. 28. and 36. shall never be repented of by thee, for it shall certainly be performed in every particular exactly.

46. And Mary said, My soul doth magnifie the Lord,

47. And my spirit hath rejoiced in God] my ••aviour.

[Paraphrase] 46, 47. Upon this Mary also brake out into a divine hymne of thanksgiving to God, saying, All the faculties of my soule, my affections, and my rationall faculty, have all reason to blesse and praise the name of God.

48. For he hath regarded the low estate of his hand-maiden, for behold, from henceforth all generations shall call me blessed.]

[Paraphrase] 48. For he hath done an honour, (the greatest that was ever done to any) to me the unworthiest of all his servants, In which respect all posterities shall look upon me, as the happiest person, the most highly dignified by God of any.

49. For he that is mighty hath done to me great things, and holy is his name.]

[Paraphrase] 49. For the omnipotent God of heaven hath honoured me above imagination, his name be blessed for it.

50. And his mercy is on them that fear him from generation to generation.]

[Paraphrase] 50. And his mercy and gracious acceptance and abundant kindnesse is to those that serve and obey him humbly, from time to time to all eternity.

51. He hath shewed strength with his arm, he hath scattered the proud in the imagination of their hearts,]

[Paraphrase] 51. Whereas the proud and great designers of the world are so farre from being favoured, that they are opposed and confounded by him.

52. He hath put down the mighty from their seates, and exalted them of low degree.]

[Paraphrase] 52. Nothing is more or∣dinary with him then to de∣base the lofty Atheist, and to advance the humble person, though of never so low degree.

53. He hath filled the hungry with good things, and the rich he hath sent empty away.]

[Paraphrase] 53. The poor that calls to him is replenisht by him, and the rich man that trusts in his wealth, is often brought to beggery.

54. He hath holpen his servant Israel, in remembrance of his mercy,

55. As he spake to our fathers, to Abraham, and to his seed for ever.]

[Paraphrase] 54, 55. He hath now per∣form'd his promise to Abra∣ham and to his seed, hath exhibited to them (the Jewes, and all the believing world) that great promised mercy, and so made a provision for them, which shall never fail, sent the Messias, the Saviour of the world so long expected, a mercy that shall never be taken away from us.

56. And Mary abode with her about three moneths, and returned to her own house.

57. Now Elizabeths full time came that she should be delivered, and she brought forth a son.

58. And her neighbours and her cousins heard how [the Lord had shewn great mercy upon her,] and they rejoiced with her.

[Paraphrase] 58. God had shewn a mi∣racle of mercy to her, in gi∣ving her a child thus in her old age, and when she had been barren so long.

59. And it came to passe that [on the eight day they came to circumcise the child, and they called him Zacharias after the name of his father.]

[Paraphrase] 59. on the eighth day whereon it was the custome to circumcise children, and to give them names, the kindred and neighbours met to that purpose, and they intended to call him by his fathers name, Zachary.

60. And his mother] answered and said, Not so, but he shall be called John.

[Paraphrase] 60. and Elizabeth being also inspired by God v. 41. and having by that means received knowledge of the name appointed by God, and not from her husband, who was now dumb, and so had been ever since the Angel spake to him, v. 22. (see Titus B••strensis p. 771. B.)

61. And they said unto her, There is none of thy kindred, that is called by this name.

62. And they made signes to his father, how he would have him called.

63. And he asked for a writing table, and wrote, saying, His name is John: and they marvailed all.

64. And his mouth was opened immediatly, [and his tongue loosed,] and he spake and praised God.

[Paraphrase] 64. and his tongue restored to him as before.

65. And fear] came on all that dwelt round about them, and all these sayings were noised abroad throughout all the hill-countrey of Judaea.

[Paraphrase] 65. And great astonish∣ment and reverence

66. And all they that heard them, laid them up in their hearts, saying [What manner of child shall this be? and the hand of the Lord was with him.]

[Paraphrase] 66. Certainly this child will prove some notable per∣son: And God in a speciall manner was present to him, to assist and prosper him.

67. And his father Zacharias was filled with the holy Ghost, and [note n] prophecyed, saying,

[Paraphrase] 67. And Zachary by espe∣ciall motion of the Spirit of God coming on him, sung this hymne.

68. Blessed be the Lord God of Israel, for he [hath visited and] redeemed his people.

[Paraphrase] 68. hath performed his pro∣mise often mentioned (see Gen. 21. 1. and 50. 24. Exod. 3. 16. and 4. 31.) of visiting and bringing Israel out of Aegypt in this spirituall (as formerly he did by way of temporall) deliverance, and by the Christ the Messias now to be born, hath

69. And hath raised up [an [note o] horne of salvation for us, in the house of his ser∣vant David.]

[Paraphrase] 69. a King a Ruler, and eminent deliverer for his peo∣ple; and although the kingdome be not a secular one, yet is he to be borne of Davids family.

70. As he spake by the mouth of his holy prophets, which have been since [note p] the world began,

71. That we should be saved from our enemies, and from the hands of all that hate us.

72. To performe [the mercy* 1.7 promised to our fathers] and to remember his holy covenant,

[Paraphrase] 72. the promises made to our fathers, wherein not only they but especially their seed was concerned. Gen. 22. 16.

73. The oath which he sware to our father Abraham,

74. That he would [note q] [grant unto us, that we being* 1.8 delivered out of the hands of our enemies, might serve him [note r] without fear,

75. In holinesse and righteousnesse before him all the days of our life.]

[Paraphrase] 74, 75. give us power, ability, grace, that we being secured and rescued from dan∣ger of enemies might obey and attend him in a sincere performance of all duties toward God and man, and cheerfully and con∣stantly persevere therein.

76. And thou child shalt be called the Prophet of the highest, for thou shalt go before the face of the Lord to prepare his wayes,]

[Paraphrase] 76. And this John shall be a prophet of God, (foretelling judgments on the nations, if they repent not speedily) or rather of an higher ranke, pointing out Christ (see Mat. 11. note d.) and as his forerunner, by the preaching of repentance and change, to fit men for Christ.

77. To give knowledge of salvation to his people, by the remission of their sinnes,]

[Paraphrase] 77. To teach men that in Christ there is a possibility of obteining salvation for sinners, to wit by pardon of their sins upon repentance and new life.

78. Through the tender mercy of our God, whereby the [note f] † 1.9 day-spring from on high hath visited us,]

[Paraphrase] 78. which is a special act of compassion in God, through which it is that this rising Sun. i. e. the Messias or Christ, so called by the Prophets, is come from heaven to visit and abide among us.

79. To give light to them that sit in darknesse, and in the [note t] shadow of death, to guide our feet into the way of peace.]

[Paraphrase] 79. to shine forth to blind, ignorant, obdurate worldlings, living in a state of death, and to put us into that way that will bring us to salvation.

80. And the child grew and waxed strong in spirit, and was in the deserts, till the day of his shewing unto Israel.]

[Paraphrase] 80. And Iohn grew, and had the Spirit of God dayly more and more shewing himself in him, and dwelt in the hill countrey of Iudea, where he was born, till the time of his preaching, or setting to the execution of his office among the Iews.

Annotations on Chap. I.

[ a] * 1.10 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* 1.11 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 〉;* 1.12 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] * 1.13 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* 1.14 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] * 1.15 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.* 1.16 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,* 1.17 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] * 1.18 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,* 1.19 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] * 1.20 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.* 1.21 1. 11. which cannot there signifie under, but before, and so in other places, See Note on Mar.* 1.22 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, * 1.23 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,* 1.24 〈 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,* 1.25 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,* 1.26 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 〉,* 1.27 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] * 1.28 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] * 1.29 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] * 1.30 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* 1.31 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* 1.32 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] * 1.33 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,* 1.34 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.* 1.35 (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,* 1.36 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* 1.37 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] * 1.38 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] * 1.39 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] * 1.40 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* 1.41 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] * 1.42 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] * 1.43 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 〉,* 1.44 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,* 1.45 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] * 1.46 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* 1.47 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,* 1.48 v. 72. Elizabeth signifies the oath of God, and to that referres 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.49 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] * 1.50 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* 1.51 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.* 1.52 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* 1.53 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 * 1.54 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,* 1.55 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.* 1.56 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,* 1.57 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,* 1.58 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] * 1.59 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.* 1.60 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] * 1.61 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.

CHAP. II.

1. AND it came to passe in those dayes that there went out a decree from [Caesar Augustus, that [note a] all the world should be [note b] * 1.62 taxed.]

[Paraphrase] 1. Augustus the Roman Emperour, that all persons in the Roman Empire should have their names and conditions of life and estate set down in court-rolls, &c. according to their families.

2. (And* 1.63 this taxing was first made when Cyrenius [was governour of Syria.)]

[Paraphrase] 2. was sent Procurator in∣to Syria (under which province Palaestine was) to enrol that part of the Empire. note b.

3. And all went to be taxed every one [into his own city.]

[Paraphrase] 3. to the city where their Ancestours were born, and so these to the city where David was born, from whence they came, ver. 4.

4. And Joseph also went up from Galilee out of the city of Nazareth into Ju∣daea] unto the city of David, which is called Bethlehem, (because he was of the house and linage of David)

[Paraphrase] 4. And so though Ioseph dwelt in Galilee in the city Nazareth, he was forced to go into Iudaea,

5. To be taxed with Mary his espoused wife, being great with child.

6. And so it was that while they were there, the dayes were accomplished that she should be delivered.

7. And she brought forth her first born son, and wrapped him in swadling clothes, and laid him in* 1.64 a [note c] manger, because there was no room for them in the Inne.

8. And there were in the same countrey shepheards abiding in the field* 1.65 keep∣ing [note d] watch [over their flock by night.]

[Paraphrase] 8. by turns over their flock, some one watch of the night, some another.

9. And lo, the Angel of the Lord came upon them, and the glory of the Lord shone round about them,] and they were sore afraid.

[Paraphrase] 9. And an Angel of God appeared to them in a shining cloud, signifying God's especial signal presence there, (See note on Mat. 3. k.)

10. And the Angel said unto them, Fear not, for behold I bring you good ti∣dings of great joy, which shall be to all people.

11. For unto you is born this day in the city of David a Saviour, which is Christ the Lord.]

[Paraphrase] 11. For the Messias or God incarnate is this day born in Bethlehem Davids city.

12. And this shall be a sign unto you,] Ye shall find the babe wrapped in swad∣ling clothes, lying in* 1.66 a manger.

[Paraphrase] 12. And by this you shall distinguish this child from all others,

13. And suddenly there was with the Angel a multitude of [the heavenly host, praising God, and saying,]

[Paraphrase] 13. Angels, so farre from envying this dignity of mans nature, that they congratulated it, and thereupon sang this hymne,

14. Glory to God in the highest, and on earth* 1.67 [note e] peace, good will towards men.]

[Paraphrase] 14. God be glorified by them which are in the highest heavens, the Angels, &c. because of that peace which this birth of Christ hath brought on the earth; and because of that favour, mercy, reconciliation of God toward men, which is wrought thereby, or because of that recon∣ciliation of God toward those that are found sincere before him.

15. And it came to passe, as the Angels were gone away from them into hea∣ven, the shepheards said one to another, Let us now go even unto Bethlehem, and see this thing which is come to passe, which the Lord hath made known unto us.

16. And they came with hast, and found Mary and Joseph, and the babe lying in a* 1.68 manger.

17. And when they had seen it, they made known abroad the [saying which] was told them concerning this child.

[Paraphrase] 17. whole story of all that

18. And all they that heard it wondred at those things which were told them by the shepheards.

19. But Mary kept all these things [and pondered them in her heart.]

[Paraphrase] 19. comparing them one with another in her private meditation, without speaking of them to any.

20. And the shepheards returned glorifying and praising God, [for all the things that they had heard and seen, as it was told them.]

[Paraphrase] 20. for the real completion of all those things which were first told them by an Angel, and then heard and seen by themselves.

21. And when eight dayes were accomplished for the circumcising of the child, his name was called Jesus, which was so] named of the Angel before he was con∣ceived in the womb.

[Paraphrase] 21. And when the eighth day was come, wherein 'twas the law and custome for children to be circumcised and named, he was circumcised, and his name imposed on him, which was Jesus, according as he had been

22. And when the dayes of her purification according to the law of Moses were accomplished, [they brought him to Jerusalem to present him to the Lord,]

[Paraphrase] 22. they brought him, as their first-born, to present him to the Priest, and then to redeem him, as Num. 18. 15. is appointed,

23. (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord.)]

[Paraphrase] 23. (According to that law given to the Jews, that as the first-born male of other creatures, so the first-born son (in remembrance of Gods slaying all the first born of the Aegyptians, to deliver them) should be consecrated to God, Exod. 13. 3. and since the Levites were by God taken in stead of the first-born, it is to be redeemed, Num. 3. 12. & 46.)

24. And to offer a sacrifice according to that which is said in the law of the Lord, a pair of turtle doves, or two young pigeons.]

[Paraphrase] 24. And then for her own purification after child-birth, Lev. 12. 6. to offer her pair of turtles, being not able to offer a lamb (which is an argument that the Magi had not yet brought their presents, Mat 2. 11.) according to the commandement of God, that he which is not able to bring a l••mb shall bring a pair of turtles, &c. Lev. 12. 8.

25. And behold, there was a man in Jerusalem, whose name was Simeon, and the same man was [just and devout, waiting for the consolation of Israel: and the holy Ghost was upon him.]

[Paraphrase] 25. an upright and godly man, looking for, and expecting the coming of the Messias, see v. 38. whether in a spiritual onely, or (as most expected) in a temporal kingdom, to restore their liberty to the Jews.

26. And it was revealed unto him by the holy Ghost, that he should not see death, before he had seen the Lord's Christ.]

[Paraphrase] 26. And he had received re∣velation from the holy Ghost, that before he died, the Messias should come, and he should see him.

27. And he came by the Spirit into the Temple, and the parents brought in the child Jesus to do for him after the custome of the Law.]

[Paraphrase] 27. And at this very time he came by the guidance and dictate of the Spirit, into the Temple, and when Joseph and Mary brought in Jesus, to perform those things which were accor∣ding to the law usual to be done.

28. Then took he him up in his armes and [blessed God and said,]

[Paraphrase] 28. recited this hymne,

29. Lord now lettest thou thy servant depart in peace according to thy word.]

[Paraphrase] 29. Lord now thou hast fulfilled thy promise revealed to me v. 26. I am heartily content to die.

30. For mine eyes have seen thy salvation,]

[Paraphrase] 30. For I have with these fleshly eyes of mine beheld the Messias,

31. Which thou hast prepared before the face of all people,]

[Paraphrase] 31. Whom thou hast so long promised, and at last exhibited in the sight of all the congregation,

32. A light to lighten the Gentiles, and the glory of thy people Israel.]

[Paraphrase] 32. A light afforded to the Gentile world Isa. 49. 6. to reveal to them Gods righteousnesse (or the way of living which will be acceptable to God) Psal. 116. 18. and (after he hath reformed the religion of the Jews, taught them the substantial in stead of the Ceremonial observances) to bring the Gentiles to the receiving of that religion, and so to bring much glory and honour to that nation, to those at least tha•• do receive him, or in case they will do so.

33. And Joseph and his mother marvailed at those things which were spoken of him.

34. And Simeon blessed them, and said unto Mary his mother, Behold, this child [is set for the fall and rising again of many in Israel, and for a sign which shall be spoken against,]

[Paraphrase] 34. is appointed by God to be a means of bringing pu∣nishment and ruine upon all obdurate impenitents, and on the other side to redeem, restore, recover those that will be wrought on by him, throughout all this people; and he shall be vehemently opposed, so holy and severe in his precepts and practise, that he shall be a butt or sign, such as are mention'd Isa. 8. 18. a mark for all obdurate sinners to set themselves against,

35. (Yes a [note f] sword shall pierce through thy own soul also) that the thoughts of many hearts may be revealed.]

[Paraphrase] 35. (And that opposition shall bring upon thee either death it self, or some sore affliction,) that the machinations and designes of men, (see note on Mat. 15. e.) which are now kept secret, may come forth, and be discovered by their dealings with him, by the judgments which they passe upon him, some recei∣ving him as the Messias, others not. See note on Rom. 8. f.

36. And there was one Anna a prophetesse, the daughter of Phanuel, of the tribe of Aser, she was [of a great age, and had lived with an husband seven years from her virginity.]

[Paraphrase] 36. very old, and had lived in the matrimonial estate but seven years, unto which she came a pure virgin.

37. And she was a widow of about fourscore and four years, which departed not from the Temple, but [note g] served God with fastings and prayers night and day.]

[Paraphrase] 37. And being now a wi∣dow of about 84 years old, she constantly frequented the Temple (see note on Act. 1. d.) and performed all acts of piety, praying and fasting constantly, at the prescribed and accustomed seasons of performing those duties, fasting twice a week (see c. 18. 12.) and observing the dayly houres of prayer.

38. And she coming in at that instant [gave thanks likewise unto the Lord, and spake of him to all them, that looked for redemption in Jerusalem.]

[Paraphrase] 38. sang an hymne to him, and expresly affirmed him to be the Messias, and this she did to all those in Jerusalem which expected the coming of the Messias. See v. 25.

39. And when they had performed all things according to the Law of the Lord, [they returned into Galilee to their own city Nazareth.]

[Paraphrase] 39. they returned to Beth∣lehem, and there continued, till they were warned to remove into Aegypt, Mat. 2. 14. from whence returning they came to their own dwelling at Nazareth in Galilee, Mat. 2. 23.

40. And the child grew, and waxed strong in spirit, filled with wisdome; and the grace of God was upon him.]

[Paraphrase] 40. And Jesus grew in sta∣ture of body and faculties of mind (his divine Spirit assisting and strengthning his natural faculties) and was indued with great wisdome through the grace and power of Gods Spirit upon him.

41. Now his parents went to Jerusalem every year at the feast of the Passe∣over.

42. And when he was twelve years old, they went up to Jerusalem after the custome of the feast.

43. And when they [had fulfilled the dayes,] as they returned, the child Jesus tarryed behind in Jerusalem, and Joseph and his mother knew not of it,

[Paraphrase] 43. had continued there all the feast dayes, and then came home.

44. But supposing him to have been in the company, [went a dayes journey, and they sought him] amongst their kinsfolk and acquaintance.

[Paraphrase] 44. after they were come a dayes journey they missed him, and made strict enquiry after him.

45. And when they found him not, they turned back again to Jerusalem, seek∣ing him.

46. And it came to passe that after three dayes they found him [in the temple, sitting in the midst of the doctors] both hearing them, and asking them questions.

[Paraphrase] 46. in the court of the Temple, or porch, and many of the Masters of Israel, the Scribes, or learned men, about him.

47. And all that heard him were astonished at his understanding and answers.

48. And when they saw him they were amazed, and his mother said unto him, Son, why hast thou thus dealt with us? Behold, thy father and I have sought thee sorrowing.

49. And he said unto them, How is it that ye sought me? [Wist ye not that I must be* 1.69 about [note h] my Fathers businesse?]

[Paraphrase] 49. the house of God is my proper home, my fathers house, and so a place fit for me to be in, but this ye were ignorant of.

50. And they understood not the saying, which he spake unto them.

51. And he went down with them, and came to Nazareth, and was subject un∣to them,] but his mother kept all these sayings in her heart.

[Paraphrase] 51. and though in that of staying in the Temple (an in∣troduction or essay preparatory unto his office, to which he was sent by God, to whom obedience is due before parents) he did somewhat without his parents leave (see Ioh. 2. 4.) yet in all other things he lived in perfect obedience to them.

52. And Jesus increased in wisdome and stature, and in favour with God and man,]

[Paraphrase] 52. And Iesus in respect of his humane nature consisting of body and soul, did grow or improve, his soul improved in wisdome, his body in stature, as others of his age are wont, and withal became dayly a more eminent illustrious person in the eyes of all.

Annotations on Chap. II.

[ a] * 1.70 V. 1. All the world] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not always signifie the whole world, may be concluded by Act. 11. 28. where the prophecy of the famine through the whole world, seems to belong to the same, which was foretold by Christ, Mat. 24. 7. and so to referre only to Judaea (see Note on Mat. 24. e. and Eusebius Eccl. Hist. l 2. c. 11.) Thus Lu. 21. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the things that come upon the world, seems to belong only to those things that were a coming on Judaea. And thus it is ordinarily said, that Jerusalem is situate in medio telluris in the middle of the earth; that is, of Judaea; as Delphi is said to be O••bis umbilicus, the navel of the world, that is, of Greece, and as Minos calls Crete, over which he was King, his Orbis in Ovid,

Certè ego non patiar Jovis incunabula Creten, Qui meus est orbis, tantum contingere monstrum.

So Plinie in his Nat. Hist. l. 12. c. 12. uses the word Orbis for a region. In nostro orbe proximè laudatur Sy∣riacum.

But here the word belongs to the Roman Em∣pire, which is often called by that title,

Orbem Jam totum victor Romanus habebat and in Hegesippus l. 2. Antiq. c. 9. Orbis terrarum qui Romano Imperio clauditur & definitur, and so in Spar∣tianus, Lampridius, Marcellinus, and in Optatus l. 3. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Antoninus in his Rescript to Eudaemon Nicomediensis, I am Lord of the world, and in Vlpian, who from a Constitution of Antoninus, Qui in orbe Romano sunt, cives Romanos effectos esse; and Bartolus pronounces that he were an Heretick, which would not say that the Emperour is Dominus & Monarcha totius orbis, the Lord and Monarch of the whole world. See Hieron. Magius Miscell. l. 4. c. 15. And so Suidas in the word '〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Augu∣stus sent out unto all the regions of those that were subject to him, officers by wom he made the enrolings, and in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he saith, he decreed to number 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by head 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all the inhabitants of the Romans, and reciting the number, his style is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there were found so many myriads inhabiting the dominions of the Romans.

[ b] * 1.71 Ib. Taxed] The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here literally descrip∣tio, and that is (not an exacting of tribute, or taxation, but) a setting down, or enrolling every person, accor∣ding to their families and estates. So in Hesychius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it signifies the numbring of the people or declaring how many and what kind of people they are: And Phavorinus, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is when each man is sent for to make known, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what and how much be hath, and whence his estate came to him. This is it that the Greek and Latine glosse in H. Stepha∣nus hath express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, census, professus, profes∣sio, the word professio being the proper Latine word for this matter, and therefore the Vulgar very fitly hath it ver. 3. of this chap. Ibant profiteri, they went to tell what they were worth, &c. Suidas indeed in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mentioning this of Augustus, saith it was to the other end, of bringing into his treasury 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a sufficient proportion, and that it was therefore cal∣led, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first of this kind, by way of equal and moderate distribution, because they that were in power before him, were wont to take away what they would. But though Suidas be an excellent Grammarian, yet in matter of history his authority is not great, and 'tis sure enough the Roman subjects paid their vectigalia, certain taxes, before this, and the Publicans were the gatherers of them. And Cassiodore's words, which some∣what look toward that of taxing, yet refer it not to the cause assigned by Suidas, but because by the civil warr's mens dominions or possessions were uncertain and con∣founded, and therefore this Census was appointed toge∣ther with a survey and division, ut possession cer∣tain, and proportionably his tax be certain also. Cassiod. Var. l. 3. Ep. 52. It is therefore by learned men affir∣med, particularly by Is. Casaubon in Bar. p. 105. (and is most probable) that this decree of inrolling was an ef∣fect of Augustus's curiosity (and neither of his desire to inrich his treasury, nor to reforme the excesses of those before him) and this overruled by Gods special provi∣dence, saith* 1.72 S. Chrysost. that this Emperor might 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 serve or be instrumental to the conserving the record of the birth of Christ, whose name and his mothers as well as Joseph's, were now inrolled. And that is a farther evidence of the nature of this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that it was not a taxe, for that would not have belonged to women, and infants, but, as Cassiodore said, to the possessors onely. And thus Suidas himself un∣derstands it in Augusto, that he decreed to number by head all the inhabitants of the Romans, being willing to know 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, how great the multitude was, which must take off all authority of his to the contrary. This enrolling is most amply defin'd by Florus, ut om∣nia patrimonii, dignitatis, aetatis, artium, officiorúmque discrimina in tabulas referantur, that all the differen∣ces of patrimony, dignity, age, craft, office might be re∣corded. Now concerning this particular enrolling or census here mention'd, 'tis observable what Sepulveda and Gerundensis have related, that 27. years before the birth of Christ, Augustus appointed that there should be an enrolling of the whole Empire, and proclaimed it in Tarracon a city in Spain after the Cantabri (and o∣thers that in Spain had broke off from him) had been conquered and reduced by him. For then he concei∣ved that all the parts of his Empire were quiet and setled, and so that is was a fit time to take this view of his people. Velleius Paterculus seems to agree in this relation, making mention of a notable peace, that is, quiet and rest from warre about the twentieth year of Augustus, which being by him said about the 20^th year, if it be resolved to have been punctually the 17^th, it will fall directly on this time of this 27 years before our Saviours birth, that being in the 44^th year of his reign. But upon or soon after this Proclamation Au∣gustus found a breaking out of some stirres in other parts, and thereupon deferr'd his resolution to some other quieter time, which was this very point of time wherein Christ was born. Hence it is that the ancient Spaniards observed an aera (which is a word made up of the first letters of Annus erat Regni Augusti, the year of Augustus's reign) different from all other Chri∣stians, to wit, 27 years before them, reckoning from this first proclamation in Tarracon, and counting the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or enrolling here in S. Luke to have been at that time. By this passage of story considered there will arise to us matter of most excellent observation, con∣cerning Gods wise disposal of all things, particular∣ly in this of the birth of Christ, which, if Augustus's first decree and proclamation in the 17^th of his reign, had stood, in all probability could not have been in Bethlehem, as the Prophets foretold it should. For if that had gone on in the 17^th, there had been no use of this in the 44^th year of his reign. Had not this been in the 44^th, Joseph and Mary would have had occasi∣on at that time to come up to Bethlehem from Naza∣reth, where they dwelt, Had they not done so, Christ had not been born there: Whence appears Gods pro∣vidence in changing Augustus's resolution by the brea∣king out of new troubles, and transferring this time of full peace (and so of enrolling) to this very point of time, wherein Mary being so near her time, and going up to Bethlehem to be enrolled, should there fall in travail, and bring forth, that so the seed of David, and branch of Jesse (as Christ is call'd) that was conceived in Na∣zareth, should be born in Bethlehem, where Jesse lived, and David was born. Now whereas 'tis added that this was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.73 the first enrolling, that is to distinguish it from another, Act. 5. 37. the same which Josephus and Eusebius speak of and place under Cyre∣nius also, but differing from this here. As for Cyrenius having rule over Syria at this time, that is to be taken in a looser, not stricter sense, not that Cyrenius was there now the standing Governour under the Romans, but sent by the Emperour particularly on this occasion, to take an inventory of this part of his Empire. For so saith Suidas upon the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of some an∣tient Author, that Caesar Augustus desiring to know the strength and state of his dominions sent 20 chosen men in∣to all his dominions, one into one part, another into an∣other, to take this account, and P. Sulpitius Quirinius had Syria for his province, not to have any setled do∣minion there, but to perform this work, for which he was sent extraordinarily, Sentius Saturninus being then Pre∣sident of Syria, Tertull. cont. Marc. l. 4. c. 19.

[ c] * 1.74

V. 7. Manger] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Is. Casaubon ad Baron. i. e. a stable where cattel stand, and not onely the place where their meat is put, the manger. So in Latine Praesepe, Virgil. Aeneid. 7.

—in praesepibus ursi Saevire—and Stabant tercentum nitidi in praesepibus altis,

and to this the story best agrees, which gives the rea∣son of their laying him in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because there was no room (not in the stable, but) in the Inne.

[ d] * 1.75 V. 8. Keeping watch] 'Tis sufficiently known that the night was distinguisht into several watches, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mar. 13. 35. the evening, and midnight, and cock-crowing, and morning, The first ending at nine in the evening, the 2d at twelve, the 3^d at three, the fourth at six in the mor∣ning, as the day is divided into the third, and sixt, and ninth, and twelfth houres. Now these the shepheards in those countreys (which lay chiefly upon feeding cattel) i. e. the inhabitants of the countreyes did so distribute among them, that such a number of them might con∣tinue in the field and watch abroad so many houres in the night, and when that watch ended, so many other fresh men might come & succeed to that care, & this the form of speech in Greek doth import 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. literally rendred, watching the watches of the night over their flock, and so the Vul∣gar readeth it, custodientes vigilias noctis super gregem.

[ e] * 1.76 V. 14. On earth peace, good will to—] The concur∣rence of so many antient Copies and readings for this of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, makes it fit to give an account of that phrase, if so it be read. Gods favour or acceptance, (an argument, and evidence of the sincerity of the Chri∣stians heart which is so approved,* 1.77 or accepted by him,) is literally the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, good liking, i. e. Gods good liking, or well-pleasedness. So when, in the highest degree, 'tis said of Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in whom I am well pleased. So when of Noah 'tis said, that he found grace in the eyes of the Lord, Gen. 6. 8. Accordingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are such as these, whose uprightnesse of heart, and sincerity, (though mix'd with much frail∣ty, and some sin, for which there is no way of pardon but in Christ) hath approved them to God, and to these and none but these, this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 peace on earth be∣longs. And so this reconciliation of God to all penitent sinners, all sincere, faithful, new creatures, (those whom God sees, and ownes as such) as it is the full importance of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, peace upon earth toward men of his good-liking] so is it, next the glory of God, mention'd in the former words, the principal de∣sign of Christs coming into the world.

[ f] * 1.78 V. 35. A sword shall pierce] That Mary the mother of Christ was put to death is the affirmation of Epipha∣nius l. 3. haer. 78. contra Dicomarianitas, and this place of Scripture said to be fulfilled by it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, she was put to death according as it is written, asword shall passe through thy soul also, and so he goes on, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, her glory is among the martyrs. If she were not actually put to death, some great sensitive affliction, the sharpness of which is here compared to a sword, and said to pass through her 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, her animal or sensitive soul, is here certainly meant by it.

[ g] * 1.79 V. 37. Served God with fastings] Of this Hanna 'tis the testimony of Cyril of Jerusalem, Cat. 10. that she was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The first title re∣ferres to her continence and widow-chastity for so ma∣ny years, (having lived with an husband, but seven years after marriage, he, in all probability, dying at that time.) The 2^d. to her devotion and strict observance of piety. The 3^d. not to a solitarie monial life (as the La∣tine interpreter there falsly renders it) but to such a strict observance of all that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or austerity, in fasting so often every week, and attending of publick (and private) prayers so often every day (and all this for the whole space of her ensuing life) as was antiently observable among the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or devout persons. Thus did she take her self up from the cares and affaires of the world that she might have the full vacancy for the service of God, and dayly frequented the Temple at the houres of prayer, not that she did neither eat nor sleep, or that in any respect she could be said to dwell there alwayes, but that serving God there at all the set times of prayer, and to prayer adding the weekly observances of fasting also, she returned from those performances to her own house, and there properly inhabited; and this is enough to own that expression here, that she departed not from the Temple, i. e. forsook it not, kept close to it at the set times, (though she was at her own house also at other times) as the Apostles ch. 24, 53. are said to have been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, continually in the Tem∣ple, and Act. 1. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 continuing there, which yet doth not note that they were never out of it, but, as it follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they continued unanimously constant in prayer and supplication, not again that they did never intermit praying, but that they were constant in the fre∣quent dayly performances of that duty, at the houres appointed for it.

[ h] * 1.80 V. 49. My Fathers businesse] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to referre to the place where they found him, i. e. in the Temple, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Neuter, his own, Jo. 19. 27. signifies his own house, as Ester 5. 10. and 6. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 house, is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his own. Thus the Syriack reads it, and thus Theophylact, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in his temple. So Chrysostom Hom. 52. in Gen. spea∣king of Abimelech driving Isaac out of his countrey, askes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; whither drivest thou the righteous man? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, do'st thou not know that whithersoever he shall happen to de∣part, 'tis necessary he should be in his Fathers house, i. e. within his providence? And* 1.81 Dionysius Alexandr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They found me in my house, saith he by the prophet, but in the Gospel, I must be in those of my father, i. e. in his house likewise. So* 1.82 Titus Bostrensis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Being in the Temple of God he said, knew ye not that I must be in my fathers (house?) See the learned Fullers Miscell. p. 585.

CHAP. III.

1. NOw in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate be∣ing [note a] [Governour of Judaea, and Herod being Tetrarch of Galilee] and his brother Philip Tetrarch of [note b] Iturea, and of the region of Trachonitis, and Lysa∣nias the Tetrarch of Abilene,

[Paraphrase] 1. Procurator of Judaea, and Herod Governour of that fourth division of the kingdom called Galilee,

2. Annas and Caiaphas being the [note c] High priest,] the word of God came unto John the son of Zacharias in the wildernesse.

[Paraphrase] 2. Annas a chief priest be∣ing a man of principal autho∣rity among the Jews, and Caiaphas placed by the Procurator in the Pontificate,

3. And he came [into all the countrey about Jordan, preaching the baptisme of repentance for the remission of sins,]

[Paraphrase] 3. to several parts of the coasts that were nigh Jordan, Bethabara, Ioh. 1. 28. Aenon, Ioh. 3. 23. and by that means all the region about Iordan came to hear him, and he warned all the people to repent and be baptized of him, to come in as proselytes of his, that so their sins might be forgiven, which would otherwise bring certain destruction on them.

4. As it is written in the book of the words of Esaias the prophet, saying, [The voice of one crying in the wildernesse, Prepare ye the way of the Lord, make his paths streight.

5. Every valley shall be filled, and every mountain and hill shall be brought low, and the crooked shall be made streight, and the rough wayes shall be made smooth.]

[Paraphrase] 4, 5. There shall come a cryer, or herauld, or harbinger of the Messias in the wilder∣nesse, to fit men by repentance for the receiving of Christ, and part of his proclamation shall be in these words, Every valley, &c. which may figuratively import the peculiar quality of the Gospel of Christ, which was to work upon the poor in spirit, and exalt them to a participation of the greatest priviledges, which none of the higher loftier spirits were capable of, till they were humbled, and brought down from their heights; but literally they may seem to foretel the terrible destruction, which should shortly come upon this people for their impenitence, the plaining of the land for the coming of the Ro∣man army (see note on Mat. 3. c.) and the visible discrimination, which should then be made betwixt the obdurate impenitent unbelievers on one side, and those that are penitent and receive Christ, on the other.

6. And all flesh shall see the salvation of God.]

[Paraphrase] 6. And all men shall discern the deliverance which is wrought for the penitent believers, when all impenitents are destroyed.

7. Then said he to the multitude that came forth to be baptized of him, O ge∣neration of vipers, who hath warned you to flee from the [wrath to come?]

[Paraphrase] 7. destruction approaching?

8. Bring forth therefore fruits worthy of repentance, and [begin not to say with∣in your selves, We have Abraham to our father;] For I say unto you that God is able of these stones to raise up children unto Abraham.

[Paraphrase] 8. Do not think 'twill serve your turn, that you are able to say (see note on Mar. 2. a) We are of the seed of Abraham, who have right to the promises made to him, whatsoever our actions are, See Mat. 3. 9.

9. And now also the axe is laid unto the root of the trees, Every tree therefore which bringeth not forth good fruit is hewn down and cast into the fire.

[Paraphrase] 9. Mat. 3. 10.

10. And the people asked him, saying, What shall we do then?]

[Paraphrase] 10. And the common sort of people asked him, What was their task, or part of duty, to prevent or avert this ruine.

11. He answereth and saith unto them, He that hath two coats, let him impart to him that hath none, and he that hath meat let him do likewise.]

[Paraphrase] 11. And he prescribed to them an extensive liberality, charity, mercifulnesse to all the wanted what they had to spare.

12. Then came also [Publicanes] to be baptized, and said unto him, Master, what shall we do?

[Paraphrase] 12. the tole or tribute-ga∣therers.

13. And he said unto them, [Exact no more then is appointed you.]

[Paraphrase] 13. Receive all the taxes which the Emperour requires to be gathered, but beside that, do not you either by cunning, or force take any more for your selves.

14. And the souldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man,* 1.83 neither [note d] accuse any falsly, but be content with your wages.]

[Paraphrase] 14. And to the military men of the Iews (employed by their Procurators, or the Ro∣mans) he prescribed these rules, Neither fright, nor plunder any man, but be content with that allowance, which is assigned for your maintenance.

15. And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ or not,]

[Paraphrase] 15. And as the people were amuzed concerning him, look∣ing for some further declaration or manifestation from him, and having some disputes within them, whether he were not the Mes∣sias himself,

16. John answered saying unto them all, I indeed baptize you with water, but one mightier then I cometh, the latchet of whose shooes I am not worthy to un∣loose, he shall baptize you with the holy Ghost and with fire.]

[Paraphrase] 16. Iohn gave a clear an∣swer to their doubts, telling every one that came to him, in plain words, that he was not the Christ, saying, My whole office is, thus to receive you as proselytes, to believe on the Messias, who shall suddenly reveal himself; I am but a disciple of that great Master, sent before him, as disciples of prophets are wont to be, to take up room for him, (see Luk. 10. 1. and Mat. 26. 20.) to serve him, to take off, and lay away his shooes (see note on Mat. 3. h.) and truely I am unworthy of this office, to be the disciple of so divine a person. But he, when he cometh, shall be another manner of person, and do other kind of things; Over and above the receiving of proselytes with water in baptisme, he shall send down the Spirit of his disciples, in an appearance as of fire, Act. 2. and thereby enable them to speak with tongues miraculously, and so fit them for their office, (see Act. 1. a.)

17. Whose [fan] is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner, but the chaffe he will burn with fire unquench∣able.

[Paraphrase] 17. winnowing instrument, See note on Mat. 3. 12.

18. And many other things in his exhortation preached he unto the people.]

[Paraphrase] 18. And John Baptist said many such things as these, and more different from these, by way of exhortation and proclamation to the people, concerning the Gospel of Christ.

19. But Herod the Tetrarch being reproved by him for Herodias his brother Philips wife, and for all the evils which Herod had done,]

[Paraphrase] 19. And Herod calling him to the court, and hearing him often, and that with great respect to him at first (Mar. 6. 20.) at last being reproved by him for marrying his brothers wife, and for all other sins, that John saw him to be guilty of,

20. Added yet this above all, that he shut up John in prison.

21. Now when all the people were baptized, it came to passe that Jesus also be∣ing baptized and praying, the heaven was opened,

22. And the holy Ghost descended in a bodily shape like a dove upon him,] and a voice came from heaven, which said, Thou art my beloved son, in thee I am well pleased.

[Paraphrase] 22. And the holy eternal Spirit of God appeared visibly to come down, and to descend upon him, as a dove uses to descend, and light on any thing (see note on Mat. 3. k.)

23. And Jesus himself began to be about thirty years of age, being (as it was supposed) the son of Joseph, which was the son of [note e] Heli.]

[Paraphrase] 23. And at this time of his being baptized, Jesus was a∣bout thirty years old, the age before which the Levites were not to be admitted to sacred functions, Num. 4. 3. and 43. 1 Chron. 33. 2. And being born of a pure virgin he had truely no father on earth, but yet Joseph the son of Heli being betrothed to Ma∣ry his mother, he was his reputed father.

24. Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph.

25. Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Eli, which was the son of Nagge,

26. Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Judah,

27. Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri,

28. Which was the son of Melchi, which was the son of Addi, which was the son of Kosam, which was the son of Elmodam, which was the son of Er,

29. Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi,

30. Which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim,

31. Which was the son of Melea, which was the son of Menam, which was the son of Mattatha, which was the son of Nathan, which was the son of David,

32. Which was the son of Jesse, which was the son of Obed, which was the son of Boos, which was the son of Salmon, which was the son of Naasson,

33. Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Judah,

34. Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son Tharah, which was the son of Nachor,

35. Which was the son of Saruch, which was the son of Ragau, which was the son of Phaleg, which was the son of Heber, which was the son of Sala,

36. Which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noah, which was the son of Lamech,

37. Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan,

38. Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.

Annotations on Chap. III.

[ a] * 1.84 V. 1. Governor] Some question may be, what is here meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But* 1.85 Jac. Cujacius the learned Lawyer hath cleared it; Rectiùs Vetus in∣terpres Luc. 1. Procurante Pilato, quàm alii, prae∣side. Praeses enim Syriae tum fuit Vitellius vir Con∣sularis, Procurator Pilatus, Eques Romanus. Cujus rei authores habeo Tertullianum, Tacitum, Josephum. The ancient interpreter Luc. 1. renders it more truly, Pilate being procurator, then others, Pilate being Pre∣sident, or Governor: for Vitessius was then Governor of Syria, one that had been Consul, but Pilate a knight of Rome was Procurator: So I learn from Tertullian, Tacitus and Josephus.

[ b] * 1.86 Ib. Tetrarch of Ituraea] That which is here said of Herod's brother Philip being Tetrarch of Ituraea and Trachonitis is thus farre confirmed by Josephus Ant. l. 18. c. 7. that this Philip died in the twentieth year of Tiberius, having for the space of 37. years been Prae∣fect of Trachonitis, and Gaulanitis, and Batanaea where in stead of Gaulanitis the truer reading is Auranitis, of which we have mention in the same Josephus Ant. l. 15. c. 13. as a part of Zenodorus his province, Tracho∣nitis and B••tanaea being there named as the other parts of it, the latter of which (or else that, and Aurani∣tis together) is sure the Ituraea here. As for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tetrarch,* 1.87 it denotes a principality of a fourth part, and when Herod, who is call'd so, is elswhere call'd King Herod, the word King is to be taken in that la∣titude, as to signifie no more then what Tetrarch here doth, one placed by the Romans over this Region of Galilee, with Regal power and for life, and thereby dif∣fering from the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Governor (such as Pilate here, and Mat. 27. 2.) with Commission for so many years, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Pet. 2. 14. a Deputy of the supreme, and as a Steward in a family, dispensing it under him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Procurator.

[ c] * 1.88 V. 2. High Priests] Concerning the two 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or high Priests in this place (and the reconciling it with the Old Testament, where there was to be but one at a time, one of the sons of Aaron, Ex. 29. 30. Lev. 16. 32. and he to continue not for a year only, but for his life, whereas here it seems to be otherwise) many things have diversly been said by learned men. Without sur∣veying of their severall conjectures, I shall first think it worth observing that in the books of Samuel (when sure there was but one high Priest) Ahimelech the son of Ahitub being slain, and Abiathar succeeding him in the high Priests office, 1 Sam. 22. there is yet, after that, frequent mention of Zadok and Abiathar toge∣ther, 2 Sam. 15. 35. Zadok and Abiathar the priests, and c. 17. 15. and c. 19. 11. and 20. 25. and 1 Chron. 15. 11. every where Zadok and Abiathar priests, and Zadok plac'd before Abiathar constantly (as Annas before Caiaphas here.) The reason of which is proba∣bly this, because though Zadok was not actually high Priest in Davids time, yet being the son of Ahitub 2 Sam. 8 17. (not that Ahitub, the father of Ahime∣lech 1 Sam. 22. 11. who was of Ithamars line 1 Chron. 24. 2. but another 1 Chron. 6. 8. and 53. the lineal suc∣cessor of Eleazar v. 4. and 50▪) to him the High-Priest∣hood regularly belonged, and so after the expulsion of Abiathar (the last of Eli's, and so of Ithamars line, 1 Kin. 2. 26, 27.) was restored to him, 1 Kin. 2. 35. and Abiathar being in Davids time the High Priest of Eli's, and so of Ithamars line, (to which, it seems, it was chan∣ged from Eleazars, and continued in that line for some time) Zadok being a principall person in authority with David, a Priest, and regularly heire to the High∣priesthood, is constantly joyned with (and set before) Abiathar the high Priest. Agreeable to this example it is, that Annas father-in law to (the high Priest of that year) Caiaphas, a most eminent person himself, and one that had been high-Priest also, and, I suppose, the chief of the race of Aarons sons then alive, as Zadok was, is here set before, and joyned with Caiaphas, and call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 high Priest, though punctually he executed not the office of the high Priest. This being said by way of preparation, the main of the difficulty may perhaps be removed by observing of three things: First, That at this time, the land being under the Roman Emperour (whose name and the year of his reigne is set down at the beginning of the verse, as also his Procurator of Ju∣daea, Pontius Pilate, and the Tetrarchs of other places) the succession of the high-Priests was now changed, The one lineal descendent in the family of Aaron, which which was to continue for life, being not permitted to succeed (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Eusebius l. 1. c. 18.) but some other, whom he pleased, named to that office by the Procurator every year, or renewed, as often as he pleased. To which purpose is that of Theophylact, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

They who were at that time high Priests of the Jewes, invaded that dignity, bought it, and so destroyed the Law, which prescribed a succession in the family of Aaron. Secondly, That there was at this time, after the Roman Conquest, and before the destruction of the Temple (whensoever they made no King of (but only sent a Procurator in∣to) Judaea) the place and title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ruler of the people (and with it some part of the soveraign power) allow'd unto the Jewes, or at least somewhat proportionable to it. This Nasi was he which had at any time the chief power of that people within themselves, that is, what degree of power so∣ever remained in the Jewes at any time by the indul∣gence of their Conquerours it was principally in him: Whilest they were not subject to strangers, an absolute and supreme power (and therefore in the Law and in Ezechiel the Nafi or the Ruler signifies the King) but when they were subject to other nations, a power sub∣ordinate, such as was allow'd them by those that had dominion over them, but yet that supreme among them∣selves, for the deciding of all controversies arising from, and determinable by their Law, though generally with∣out power of life and death, to enforce the sentences of their judicatures. Such are the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the chief of the Captives that returned from Babylon. Zorobabel the son of Salathiel, Hag. 2. and Zach. 4. being of the tribe of Judah, Mat. 1. 12. Luke 3. 27. (at the same time when Josuah the son of Josedech is high Priest, Zach. 3. and therefore they two together are called the anointed ones, c. 4. 14. and named in the front of the Captives, Ezra. 2. 2.) and after him his posterity, till about the time of the Mac∣cabees. According to that of S. Basil in his Epistles p. 1170. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The successors of Sa∣lathiel and Zorobabel ruled the people somewhat after a popular manner, and after their time foreward the principality fell to the priesthood, to wit, in the time of the Macabees. (As for Nehemiah and the Gover∣nours mention'd by him c. 5. 14. it seems by his com∣mission, and the Babylonish name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he had his power from the King of Persia, not from the Jewish na∣tion, or from the right yet remaining in them under their Conquerours, of living according to their owne lawes.) After the manner of what was thus done in Palestine the like was generally put in practise in the severall countries whether the Jewes were dispersed, that is, not only in Babylonia, but also at Alexandria (saith Philo in Leg. ad Caium,) to the Nasi whereof all the multitude of the Jewes in Aegypt were subject, a million saith Philo, in his time; And therefore saith Josephus, Ant. l. 20. c. 4. that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Jewes being dead, the Emperor Claudius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 did not forbid them to set Rulers of the nation over them, but consented 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that all should be subject to them, according to their owne customes, and not be forced 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to transgresse the re∣ligion of their fathers. The like is reported of Augustus by Philo ad Flaccum, calling these rulers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Jo∣sephus did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and others of the heathen Wri∣ters Patriarchas, See Vopiscus in vita Saturnini. Third∣ly, This office of the Nasi generally sell on some person of the greatest authority among them, for skill and knowledge in their Law. And 'twill not be improba∣ble that that should be some Priest (such being most carefully brought up in that knowledge) and then though it be not necessary to suppose that that were the lineally descended high Priest (there being no such per∣haps left in the sand) yet 'twill be easie to conceive, that a Priest the chief of one of the ranks, especially of the first rank of the Priests, and he possess'd with so great au∣thority, as that of the Nasi (the greatest now left among them should be styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, chief or high priest. And so, I conceive, it was at this time, somewhat after the manner of what the Maccabee•• had formerly been, which were in a manner Kings and priests both, that is, being priests, were also one after another, leaders and rulers of the Jewes, (proportionable to the Nasi, of which I now speak) the onely rulers which then they had with any image of Regality on them. That this may be more discernible, 'twill not be amisse in brief to set down the beginning and progresse of them. Upon the profanation committed by Antiochus upon the Law and worship of God among the Jewes, arose Mat∣tathias the son of John, the son of Simeon, a priest in Modin, of the sons of Joarib (that is, of that family which had the first course of the four and twenty assigned to them by lot 1 Chron. 24.) and so of a family next to the family of the high priest, Aarons successor. This Mat∣tathias not pretending any right to the high priesthood (it being not affirmed that he was chief of that family of Joarib, but a branch of one of the sons, that is, one of that course, and besides Onias the last of the high priests of the succession of Aaron, was not, that appeareth, as yet gon into Aegypt) but meerly as a Zelot began to to kill the profaners, then went out into the mountains with as many after him as he could get, and at last when he had gathered an army, he left Judas as the mightiest of his sons (though not by succession again as the eldest of them) to be Generall of it, 1 Mac. 1. 66. And he under the name of Judas Maccabaeus (or the Zelot) did lead them, was as it were their King (the only one they had) their ruler at that time, and fought their battels illustriously, cleansed the Sanctuary, built a new Altar, and being at last slain, 1 Mac. 9. 18. it followes v. 29. that Judas's friends (that is, those that had continued with him in all his actions) came to chuse Jonathan a brother of Judas to be their prince or captain in his stead, to fight their battails, and so he took the government on him v. 31. And upon a trea∣ty of league betwixt Alexander the son of Antiochus E∣piphanes and him, Alexander ordains him to be the high priest of his nation, 1 Mac. 10. 20. and according∣ly after that he is so call'd, v. 69. Thus the Dukedome and the high Priesthood continued to his successors, his brother Simon, and Hiracanus Simons son, and so on, till the race of the Assamonaei or Maccabees were ex∣tinct also, by the killing of Aristobulus, and deposing of Hircanus. After which the Priesthood went among the Priests, at the will of the Governours appointed by the Romans, as Jonathan and the Assamonaei had been by the Kings, that then had power over them; but yet more uncertainly, not by successions, as among the Assamonaei they did. Now some successor as it were to that office of the Assamonaei, as farre as they were rulers of the people (not as by the King appoin∣ted to be the high priests) that is, some one of the Jewes, by themselves set up to be chief among them, I sup∣pose to have been continued at this time, after Herod the Great. And this not the lineal successor of Aaron (for after the slight of the last Onias into Aegypt where he built a Temple in imitation of that in Jerusalem, that Aaronicall line vanished, or was interrupted in Judaea) but, like Mattathias, some other Priest of great reputation and authority among the people; and such was Annas or Ananus or Ananias, at this time, a man of greatest value and authority among them, saith Josephus, who, though he differed from the high priest, put in by the Procurator, as Moses did from Aaron, yet being a Priest, and Nasi at this time, 'twill be easie to believe, that he should be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 high priest or chief priest (being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a priest and ruler of the people) both here, and Act. 4. 6. and as I suppose, Act. 23. 5. where by what is said of him by S. Paul, it is acknowledg'd that he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prince, or ruler of the people. Accordingly the

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story of the Gospel, Joh. 18. 13. mentions the carrying of Christ to Annas first, as to an officer of principall authority among them, who sent him bound to Caia∣phas, that was the Pontifex maximus that yeare, of the Romans putting in, and so continued all the time of Pilates Procuratorship. If this which hath been said of the Nasi be sufficient to shew that Annas might passe for one of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here (and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he is called, that's clear, and as clear, by what is said of him in Josephus, and the Gospels, the greatest man at that time among the Jews, to whom the malefactors were first brought, Joh. 18. 14. which proves him to be Nasi also) then the other part of the difficulty, as to Chai∣aphas, will be soon cleared: For 'tis manifest that at this time the Roman Praefect did ad libitum, when he would, and that sometimes once a year, put in whom he pleased into the Pontificate, to officiate in Aarons office, in stead of the lineal descendent from him. And that is it of which Josephus so frequently makes men∣tion. After the race of the Assamonaei it seems Jesus the son of Phaebes was put in, then he being put out, Si∣mon is put in his stead, this Simon put out, and Mat∣thias in his stead, Ant. l. 17. c. 6. then Matthias put out by Herod about the time of Christs birth, and Joazar put in his stead, Ant. l. 17. c. 8. then Joazar put out by Archelaus and Eleazar put in, c. 15. and he again put out, and Jesus the son of Sia put in. Then in the first of Quirinus there is mention again of Joa∣zar son of Boethius, l. 18. c. 1. who, it seems, was put in, and so turned out again by Quirinus the same year, and Ananus the son of Seth put in his stead, who was the Annas here mention'd by S. Luke. Then Gratus at the beginning of Tiberius's reign, put out Annas and put in Ismael, and in his stead Eleazar, Annas's son, then in his stead Simon, and after his year, Caia∣phas here, who continued from that, all his and Pilates time, till Vitellius displaced him, and put Jonathan ano∣ther son of Annas in his stead, and in his, a year or two after Theophilus another son of Annas, whom Agrippa again displaced, Ant. l. 19. c. 5. and put in Simon, and turning him out the same year, put in Mattathias a fourth son of Annas in the beginning of Claudius his reigne, some nine years after the death of Christ, and soon removing him, put in Elioneus, c. 7. Then it seems, Cantharas was put in, for in his place Herod put in Joseph, l. 20. 1. and in his stead about fifteen years after the death of Christ, Ananias son of Nebedeus, c. 3. After him we find Jonathan, then, Ismael, then Joseph, then Annas another son of Annas, then Jesus son of Dam∣neus, then Jesus son of Gamaliel, then Matthias, in whose time the Jewish warre began. These which I have thus named make up the number of 28. which, saith Josephus, l. 20. c. 8. held the Pontificate from the time of Herod to Titus's burning of the Temple, that is, were the men which were put into it by the Roman Presidents, And Caiaphas is one of them, and so he is mention'd Mat. 26. 3. and 57. and Joh. 11. 49. Caiaphas high priest of that year, and Joh. 18. 13. 14. 24. referring to the yearly change of this office at that time, though, as appears by Josephus, it were continued in Caiaphas for some space. But now (to return to Annas again) it is observable from Josephus, that beside this series of the chief priests, Ananias is set down as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the very same time, when Jesus Damnei is said to have been put into that other line, l. 20. c. 8. And this appears to be the Annas here, for having spoken of him in the beginning of the chapter, and affirmed him to be the happiest of all men, as ha∣ving five sons advanced to the dignity of high priest (viz. Eleazar, Jonathan, Theophilus, Mattathias and Annas) after himself had enjoyed it to satiety, he now adds, that Ananias became daily more famous, belo∣ved, and for his liberality honour'd of all, obliging daily with gifts Albinus the Procurator, and the Sum∣mus Pontifex, and presently he mentions Eleazar, as son of this Ananias, whom before we have set down son of this Annas. This being thus evident, it will be more then a probable conjecture, that by Annas's or Annanians's Pontificate, now spoken of, is meant his be∣ing the Nasi or ruler of the people at Jerusalem (as before I said) he being a person of so much authority among the Jewes. And so these two, the Nasi and the summus sacerdos, being the two chief men among the Jewes (it being affirmed by Josephus in the end of 8 chap. of l. 20. Ant. that the Pontifices were placed in the top of the Common-wealth, after the reign of Herod and Archelaus, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being brought to an Optimacy) may very well be resolved on, to be these two here named, as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at that time, though it fell out that they continued to be some years together. All which being put together will perhaps be able to answer any objection which can be brought against this conjecture. This Annas is after Act. 4. 6. call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.89 Annas the high priest, or chief priest, and without doubt is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 23. 5. and Act. 24. 1. being by Josephus so called, as even now appear'd. Of him S. Paul, Act. 23. saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I knew not that he is high priest. 'Tis rightly wondered how Paul should be able truly to say that he did not know him to be high priest, being so well acquainted with the Jewish nation, and the customes of their judicature: But if we take notice of the words of the by-standers v. 4. r••vilest thou God's high priest? It is first certain that Ananias was not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the high priest of God,* 1.90 nor indeed any man else at that time among them, the lineall succession having been a long while interrupted. And to that in those words S. Paul answers, that he did not know that he was; mean∣ing thereby, I suppose, the lineal descendent from Aaron. secondly there being at this time another high priest to whom that name more properly belong'd, then to Ananias it could, viz. the summus Pontifex, or he that was put i••to the place of the Aaronicall priest∣hood by the Roman Praefect, this might truly be said by him again, I knew not that he was high priest. How∣soever knowing him to be at that time the Nasi, be retracted his hasty and sharp speech, as having said somewhat against the Ruler of the people, who was not by Gods law to be evil spoken of. That which is or∣dinarily said of these two high priests, is, that one was the high priest, and the other his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or vicarius, such as Zephaniah called the second Priest, Jer. 52. 24. Of this Sagan it is clear that, though he were chief or principal of the ordinary priests which ministred to the high priest, and, in the day of Expiation, supplied his place in officiating, if any thing fell out which hindred him from being able to doe it himself, and thereupon be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the chief of the ordinary priests, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the secondary priest, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the other priest, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Josephus partaker of his office, viz. when he officiates for him, or in that he is appointed his vicarius, yet he is never 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the high priest. What he was you may plainly see, Cod. Joma c. 1. §. 1. where having spoken of the high priest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is to officiate on the day of Expiation, it follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they appoint unto him another priest under him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if by chance any pollution, or profana∣tion, (which hinders the high priest from officiating himself) doe befall him, as in Josephus, Ant. l. 17. c. 8. when Matthias the high priest was unclean, Joseph the son of Ellem was his proxy or Vicar to officiate for him, but this only for the space of one day, as he there saith, (the great day of Expiation, as the Glosse on Joma clears it) by which it appears that he was under the high priest, as his substitute once a year for a day (not for a year, or any long time) but never his collegue or equall to him. 2^ly. 'Tis evident, that this of the Sagan cannot

be applied to this matter. For I shall demand, to which of these two did the office of Sagan belong at this time, to Annas, or to Caiaphas? To Annas it could not, be∣cause if it did, he must be acknowledg'd inferiour to the high priest, whereas Annas in all passages of Scripture, where he is named with Caiaphas, hath the priority, and never appears to be inferiour to Caiaphas, and therefore it must belong to Caiaphas, or to neither of them. And to Caiaphas it cannot, because 'tis manifest, both that An∣nas was not the Pontifex Maximus at this time, & that Caiaphas was, by the series of them, even now set down from Josephus. 3^ly. The office of the Sagan, as vica∣rius to the high priest, extended no farther then to the officiating in the Temple (for from that only was the high priest excluded by pollution, so as to need a sub∣stitute to officiate for him) Or if it could be conceived that the Sagan were to supply the high priests place in judicature, when he were detained by sicknesse, &c. yet of Annas here that cannot be affirmed, for 'tis ap∣parent, that his authority continued to him, Joh. 18. 13. when Caiaphas was in health, and acted as high priest, v. 28. and so also Act. 4. 6. they both met in counsel together. For these reasons, I say, that ordinary way of reconciling this difficulty, by that of the Sagan, may not fitly be allow'd, being not appliable to either of these, who are both named here as persons of autho∣rity among the Jewes, next to the Emperour and his Procurator, and appeare at the apprehending of Christ to be Magistrates and persons of civil jurisdiction, which the Nasi and high priest were, but the Sagan, as such, cannot be pretended to have been. Another account, I acknowledge, is given of this matter, by Eusebius l. 1. c. 9. to wit, that Christ is here said to have begun and accomplish'd his whole time of preach∣ing under Annas and Caiaphas high priests, which, saith he, notes the compasse of 4 years, and that he be∣gan his preaching, when Annas, and ended it, when Caiaphas was high priest. For about this time, saith he, the Roman Praefects having changed the Mosaicall course, they that were by them made high priests con∣tinued not above a yeare in it. And he brings a suc∣cession out of Josephus thus, Valerius Gratus putting Annas out of the high priesthood, made Ismael in his stead, then after a while removing him, he put Eleazar Annas's son in his, and at the years end he gives it to Simon, and at the end of that year Joseph called Caia∣phas also succeeded him, and all these within lesse then 4 yeares, and so, saith he, Caiaphas was high priest at the time of our Saviours passion. This might sound at first hearing, as a probable conjecture, but, if examined, will cease to be such. For, 1. the thing in hand Lu. 3. 1. is not to set down the space of the continuance of Christs preaching, but the yeare of the beginning of Johns preaching punctually naming that 15^th year of Ti∣berius, And 2^ly, that which Josephus saith, Ant. l. 18. c. 3. is this, That at the beginning (not 15^th year) of the reign of Tiberius, Valerius Gratus was sent Praesident into Judaea, that he continued so eleven years, that in that time, probably in the three first years of his Government, he changed the high priest yearly, that Caiaphas was the last of them, who continued the rest of Gratus's time, and all Pilates ten years, and was not removed till the time of Vitellius, who succeeded Pilate, and put Jonathan Annas's son in his stead, l. 18. c. 9. By which 'tis clear that Eusebius was mista∣ken in applying that, which Gratus did in the beginning of Tiberius's reigne, to the four years of Christs preach∣ing and crucifixion, which was certainly under Pilate, all whose time Caiaphas was continued in the high priesthood. And so that cannot be the way of salving this difficulty. There is only a third way, that I have met with, that Annas having been high priest long since, was now a kind of Consulary man, and as such, being also father-in-law to Caiaphas the high priest of the year, is styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 high priest also. But to this the answer is clear, that there were many other such Pontifical men alive, that is, such as had been Pon∣tifices in their times, and therefore there was nothing in that peculiar to Annas, or which could put him in the Pontifical Fasti, as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of that year, with∣out some other addition of Dignity, peculiar to him from those others, such as I suppose that of the Nasi, and cannot imagine that of being father-in-law to Caiaphas, or any such extrinsecall relation to be.

[ d] * 1.91 V. 14. Accuse any falsely,] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 though it have a Proverbial signification to accuse, and by that means to flatter those, to whom that accusation is whisperingly conveyed, and had its originall from a passage about figs, as Phavorinus, and the Gramma∣rians ordinarily express it, yet it is used in a greater latitude for wronging, taking away any thing by force from any, according to the latitude of the significa∣tion of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies both to ca∣lumniate, and to use violence, and accordingly is ren∣dred in the Old Testament, sometimes by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (in the notion of oppressing by force) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sometimes by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but that in many places, when the sense would rather have required 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the like, so in Job. 35. 9. Psal. 119. 21. and other places. From this Old Testament∣use of the word must the sense of it be fetch'd in the New. So when Zacchaeus c. 19. 8. saith of himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which is the only other place where the word is used) it belongs clearly to wrong dealing, violence, injustice, taking by force from others (which was ordinary for the Publicans to do••,

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

All Publicans are rapacious, saith Zeno the Comoe∣dian, and such was Zacchaeus here) and therefore his penitent heart in that case vowes the satisfaction, which the Law requires for theft, restitution fourfold. The word belongs to any kind of injustice or extortion, and so here to that which is ordinary among souldiers, ra∣pine, plundring; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Hesychius, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, forcible invaders, and that is here farther express'd by that which followes, and be con∣tent with your 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, those stipends, that are publickly appointed the souldiers, that are kept toge∣ther in bands for publick use, as in Vopiscus, Annonâ suâ contentus sit, non de lacrymis provincialium vivat, that is, Let them not oppresse those countrey men, where they are quartered, but rest satisfied with the allowance of victualls, &c. that is allowed them.

[ e] V. 23. Sonne of Heli] The setling of the Genea∣logie of Christ, and reconciling the differences between S. Luke and S. Matthew, is a matter of some uncer∣tainty, arising from the customes of the Jewes in recko∣ning their Genealogies, among whom it is ordinary to find different pedegrees, which seem to contradict one another, when they doe not. And the matter requiring some length I rather referre the Reader to the labours of the learned H. Grotius on this place, and in the particular of Cainan v. 36. to the learned Sam. Bo∣chartus in his Phaleg, l. 11. c. 13.

CHAP. IV.

1. AND Jesus being full of the holy Ghost returned from Jordan,* 1.92 and was led by the Spirit into the wildernesse,

2. Being fourty daies tempted of the devil, and in those daies he did eat nothing, and when they were ended, he afterward hungred.

3. And the devil said unto him, If thou be the son of God, command this stone that it be made bread.

4. And Jesus answered him,* 1.93 saying, It is written, that man shall not live by bread alone, but by every word of God.

5. And the devil taking him up into an high mountain,* 1.94 shewed unto him all the kingdomes of the world in a moment of time.

6. And the devil said unto him, All this power will I give thee, and the glory of them, for that is delivered unto me, and to whomsoever I will, I give it.

7. If thou therefore wilt worship me, all shall be thine.

8. And Jesus answered and said unto him, Get thee behind me, Satan: For it is written, thou shalt worship the Lord thy God, and him only shalt thou serve.

9. And he brought him to Jerusalem,* 1.95 and set him on a* 1.96 pinacle of the Temple, and said unto him, If tho•• be the son of God, cast thy self down hence,

10. For it is written, He shall give his Angels charge over thee to keep thee,

11. And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.

12. And Jesus answering,* 1.97 said unto him, it is said, thou shalt not tempt the Lord thy God.

13. And when the devil had ended all the temptation, he [departed from him * 1.98 for a season.]

[Paraphrase] 13. left him for a time, meaning to wait an opportu∣nity to assault him again. See Mat. 4. 11.

14. And Jesus [returned in the power of the Spirit] into Galilee, and there went out a fame of him through all the region round about,

[Paraphrase] 14. being by the powerfull incitation of the Spirit of God now stirr'd up to set upon this prophetick office, returned

15. And he taught in their synagogues being [glorified] of all.

[Paraphrase] 15. exceedingly admired.

16. And he came to Nazareth, where he had been brought up, and, as his custome was, he went into the synagogue on the sabbath day, [and stood up for to read.]

[Paraphrase] 16. And he made shew to undertake to expound some part of sacred writ, as their Doctors are wont to doe.

17. And there was delivered to him] the book of the prophet Isaias, and when he had [note a] opened the book, he found the place where it was written,

[Paraphrase] 17. And the officer of the synagogue (see v. 20.) brought him

18. The spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor, he hath sent me to heale the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty [them that are bruised,]

[Paraphrase] 18. those that long impri∣sonment and shakels have brui∣sed,

19. To preach the acceptable year of the Lord.]

[Paraphrase] 19. To proclaim to all a year of Jubilee, wherein servants are set free &c.

20. And he closed the book,* 1.99 and gave it again to the [* 1.100 minister] and sat dow••, and the eyes of all them that were in the synagogue were fastned on him.

21. And he began to say unto them, This day is this scripture fulfilled in your ears.

22. And all bare him witnesse, and wondred at the gracious words which pro∣ceeded out of his mouth. And they said, Is not this Joseph's son?]

[Paraphrase] 22. And all that heard him did with acclamations expresse that they were amazed at the power and wisdome with which he spake, (see Psal. 45. 2.) wondring whence he had such excel∣lencies, Mat. 13. 54. but because they knew he was Josephs reputed son, one brought up in an ordinary condition, they did not believe on him.

23. And he said unto them. Ye will surely say unto me this proverb, Physitian heale thy self: Whatsoever we have heard done in Capernaum, doe also here in thy countrey.]

[Paraphrase] 23. Whereupon the spake unto them, saying, that which among the Jews is by way of gibe vulgarly used to a Physitian, who is himself fallen into any disease, or infirmity, Physician &c. (which signifies a man that pretends to doe cures abroad, but is able to do none at home) is become appliable to me, who being believed on by strangers, and by that means having opportunities to doe miracles or healing among them, am despised and rejected among my own countrey∣men, very few of whom having that belief of my power, as to come to me for cure, Mar. 6. 5. I cannot consequently doe many such miracles here, Mat. 13. 58. which in Capernaum and other places I have done.

24. And he said, verily I say unto you, No prophet is accepted in his own countrey.]

[Paraphrase] 24. And so generally it hath been, when prophets have been sent to work miracles of mercy, very few among their countrey-men, to whom they were familiarly known, have been found fit to receive them.

25. But I tell you of a truth, many widowes were in Israel in the daies of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land.

26. But unto none of them was Elias sent, save unto Sarepta a city of Sidon, unto a woman that was a widow.]

[Paraphrase] 25, 26. As in Elias's time of the many men and women, particularly of widows that were in that time of famine, through all Israel, there was none qualified to receive that miracle from Elias, but one onely, the widow of Sarepta, or Zarephath a city of Zidon, 1 Kin. 17. 9.

27. And many lapers were in Israel, in the time of Eliseus the prophet, and none of them was cleansed, saving Naaman the Syrian.]

[Paraphrase] 27. And though there were many leprous persons among the Israelites in Elisha's time, yet they being his countrey-men, the observation was there as here, that no one of them had faith to seek and qualifie himself for a cure of his leprosie, Only Naaman which was not that countrey-man, but a Syrian, was by Elisha converted to the true religion, and heal'd of his leprosie.

28. And all they in the synagogue when they heard these things, were filled with wrath,

29. And rose up, and thrust him out of the city, and led him unto the brow of the hill (whereon their city was built) that they might cast him down head∣long.

30. But he [passing through the midst of them] went his way.

[Paraphrase] 30. without being hurt by any of them.

31. And came down to Capernaum, a city of Galilee, and taught them on the sabbath daies.

32. And they were astonished at his doctrine, for [his word was with power.]

[Paraphrase] 32. he spake with autho∣rity, Mat. 7. 29. and added miracles also to confirm the truth of what he said.

33. And in the synagogue there was a man, which [had a spirit of an unclean devil,] and cried out with a loud voice,

[Paraphrase] 33. was possessed by the de∣vil, and tormented with a sore disease consequent to it,

34. Saying, let us alone, what have we to doe with thee, thou Jesus of Na∣zareth? art thou come to destroy us? I know thee who thou art, the holy One of God.

35. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had [thrown him in the midst, he came out of him, and hurt him not.]

[Paraphrase] 35. cast him into a sit of apoplexy, before or in the pre∣sence of them all, the devil and the disease departed from him, and he was very well immediately.

36. And they were all amazed, and spake among themselves, saying, [What a word is this?] For with authority and power he commandeth the unclean spirits, and they come out.

[Paraphrase] 36. This is very wonder∣full beyond all that was ever seen before,

37. And the fame of him went out into every place of the countrey round about.

38. And he [arose] out of the synagogue, and entred into Simons house, and Simons wives mother was taken with a great feaver, and they besought him for her.

[Paraphrase] 38. went

39. And he stood over her, and [rebuked the feaver, and it left her,] and im∣mediately she arose, and ministred to them.

[Paraphrase] 39. commanded the feaver to depart from her, and so it did.

40. Now when the sun was setting, all they that had any sick of divers diseases brought them unto him, and he [laid his hands on every one of them, and healed them.]

[Paraphrase] 40. by prayer and imposi∣tion of hands, without the use of any thing else, cured them.

41. And devils also came out of many, crying out, and saying, thou art the Christ the son of God. And he rebuked them, suffered them not to speak: for they knew that he was Christ.

42. And when it was day he departed, and went into a desert place, and the people sought him, and came unto him, and [stayed him] that he should not'de∣part from them.

[Paraphrase] 42. used all means to pre∣vail with him.

43. And he said, [I must preach the kingdome of God to other cities also: for therefore am I sent.]

[Paraphrase] 43. My businesse is to preach the Gospel, (and the cures which I work are but subservient to that,) and this I must preach to the rest of the villages and townes, and not con∣tinue still in one place.

44. And he preached in the synagogues of Galilee.

Annotations on Chap. IV.

[ a] * 1.101 V. 17. Opened the booke] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 re∣ferres to the manner of writing among the Jewes, which was not in Parchments or papers sowed together, as we now use, but in one continued page or long roll, and that folded up to save it from dust or other harm. So the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies no more, then charta volubilis, a paper, or parchment folded up, according to that of Isa. 3. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the heavens shall be fol∣ded up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a book, referring to the custome of folding books and writings; and so Apoc. 6. 14. the heavens passed away, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a folded book, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is by the Greek some∣times called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and by us rightly rendred a bill, Deut. 24. 1. and sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the round form, when 'tis folded up, as in Architecture some round parts are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exod. 26. 32. 27. 17. 36. 34. 38. 28. 27. and so saith Suidas, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the volume, or round form of a book, which some call the folding; Thus it is used Heb. 10. 7. out of the Psalmist, for a roll, or instrument, or indenture, wherein Christ undertakes in writing, under his hand as it were, to doe Gods will, or that which God requires of him, by way of office. And* 1.102 Theophylact who explains it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a roll. After the manner of these rolls or bills, were their books and other writings rolled up, when they would shut them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the books of the law folded up, saith R. Eliezer, in Gemar. Sanhed. c 7. and opened by way of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unfolding, or unrolling, and then again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rolled up, as here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rolling it up, v. 20. which the Hebrewes ordinarily expresse by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and he folded up the book, or roll, that is, shut it up, Joma. c. 7. § 1.

CHAP. V.

1. AND it came to passe that as the people* 1.103 pressed upon him to heare the word of God, he stood by [the lake of Gennesareth,]

[Paraphrase] 1. the sea of Galilee, Mat. 4. 18. or lake of Tiberias. See note on chap. 3. c. and on Mat. 14. e.

2. And saw two ships standing by the lake, but the fishermen* 1.104 were [note a] gone out of them, and were washing their nets,]

[Paraphrase] 2. And saw two boats, one belonging to Andrew and Si∣mon, Mat 4. 18. 'tother to Zebedee, and his sons, James and John, and the fishermen having made an end of fishing for that time, had carried out their nets, and cleansed them, meaning not to let them down 〈◊〉〈◊〉 use them any more.

3. And he went into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land, and he sat down, and taught the people out of the ship.

4. Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets* 1.105 for a draught.

5. And Simon answering, said unto him, Master we have toiled all the night, and have taken nothing, neverthelesse at thy word I will let down the net.

6 And when they had this done, they enclosed a great multitude of fishes, and their net brake.

7. And they beckned unto their partners which were in the other ship, that they should come and help them. And they came and filled both the ships, so that [they began to sink.]

[Paraphrase] 7. both the boats with the weight of the fish sunk into the water discernibly, and were in danger to be lost.

8. When Simon Peter saw it, he fell down at Jesus knees, saying, [Depart from me, for I am a sinfull man, O Lord.]

[Paraphrase] 8. My sinnes make me un∣capable of receiving benefit from thy miracles, this great miracle of the fish being ready to drown the boat, and to become destructive to me, I beseech thee go out of the ship.

9. For he was astonished,] and all that were with him, at the draught of fishes, which they had taken.

[Paraphrase] 9. This he spake, not out of a desire to be rid of his com∣pany, but out of a great sense of his own unworthinesse, and a great dread and amazement wrought in him by the miracle.

10. And so was also James and John the sons of Zebedee, which were partners with Simon, And Jesus said unto Simon, Fear not, [from henceforth thou shalt catch men.]

[Paraphrase] 10. thou shalt be a fisher∣man no longer, thy trade shall be changed into a more ho∣nourable, that of catching, so as to keep alive, and not (as in hunting and fishing &c. it is ordinary) to kill what is caught by thee; thou shalt catch men, and by so doing, preserve them to all eternity.

11. And when they had brought their ships to land, [they] forsook all and fol∣lowed him.

[Paraphrase] 11. all foure of them.

12. And it came to passe, when he was in a certain city, behold a man full of leprosie, who seeing Jesus, fell on his face, and besought him, saying, Lord, if thou wilt thou canst [make me clean.]

[Paraphrase] 12. recover me from my foul disease.

13. And he put forth his hand and touched him, saying, I will, be thou clean.] And immediately the leprosie departed from him.

[Paraphrase] 13. And he did but touch him, and speak the word

14. And he charged him to tell no man, [but go and shew thy self to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.]

[Paraphrase] 14. But, said he, go, &c. See note on Mat. 8. d.

15. But so much the more went there a fame abroad of him, and great multi∣tudes came together to hear and to be healed by him of their infirmities.

16. And he withdrew himself into the wildernesse,] and prayed.

[Paraphrase] 16. did oft go aside into places of solitude,

17. And it came to passe [on a certain day,* 1.106 as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem, and the power of the Lord was present to heal them.]

[Paraphrase] 17. on one of those dayes, besides his customary going out to some privacy for prayer, he spent some time in teaching, or expounding the Scriptures to them, and there were present many Pharisees, and Doctors of their law, and divers others coming from the parts of Galilee, &c. and he exercised his divine power in healing those that thus came unto him from all parts to that purpose.

18. And behold, men brought in a bed a man which was taken with the palsie, and they sought means to bring him in, and lay him before him.

19. And when they could not find by what way they might bring him in be∣cause of the multitude, they went up on the house top, and let him down through the tiling with his couch into the midst before Jesus.

20. And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.

[Paraphrase] 20. Mat. 9. 2.

21. And the Scribes and the Pharisees began to reason, saying, [Who is this which speaketh blasphemies? Who can forgive sinnes but God alone?]

[Paraphrase] 21. This is sure a blasphe∣mer, making a God of him∣self, for none but such can forgive sinnes.

22. But when Jesus perceived their thoughts, he answered and said unto them, [What reason ye in your hearts?]

[Paraphrase] 22. What ground have you for this dispute beginning in your hearts (and express'd by your tongues, v. 21.)

23. Whether is easier to say, Thy sins be forgiven thee, or to say, Rise up and walk?

24. But that ye may know that the son of man hath power upon earth to for∣give sins, he said unto the sick of the palsie, I say unto thee, Arise, and take up thy couch and go into thine house.]

[Paraphrase] 23, 24. Is it blasphemy for him that is endued with divine power, and can cure all disea∣ses with his word, to forgive sins also? The one ye shall see me able to do, And why may I not then freely, and without injury to any, do the other also? (see Mat. 9. 6.) whereupon he said to the Paralytick, I command thy health to return to thee, and thee to take up that bed, on which now through weaknesse thou art laid, and to carry it home unto thy house.

25. And immediately he arose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.

26. And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.

27. And after these things he went forth and saw [a Publican named Levi] sit∣ting at the* 1.107 receit of custome, and he said unto him, Follow me.

[Paraphrase] 27. Matthew, or Levi, the Publican; see Mat. 9. b.

28. And he left all and rose up and followed him.

29. And [Levi] made him a great feast in his own house, and there was a great company of Publicans, and of others that† 1.108 sat down with him.

[Paraphrase] 29. Matthew.

30. * 1.109 But [ [note b] their Scribes and Pharisees murmured again his disciples, saying, Why doe ye eat and drink with Publicans and sinners?]

[Paraphrase] 30. the Scribes of the Jews in that place, and the Phari∣sees murmured, and whispered against Christ, and questioned with his disciples, why their Master and they would doe that which was so unlawfull by the Jewish law, to wit, eat and drink with heathens, and those that freely converse with them.

31. And Jesus answering said unto them,* 1.110 They that are whole need not a Physi∣tian, but they that are sick.

32. I came not to call the righteous, but sinners to repentance.

33, And they said unto him, [Why doe the disciples of John fast often, and make prayers and likewise the disciples of the Pharisees, but thine eat and drink?]

[Paraphrase] 33. when the disciples of John (Mat. 9. 14.) and the Pharisees observe frequent daies of fasting, at least two every week, and set apart those daies to prayer also more solemnly then the rest, What is the reason that thy disciples doe not so at all, keep no solemn weekly daies of fasting?

34. And he said unto them, [Can ye make the children of the bride-chamber fast,] while the bridegroom is with them?

[Paraphrase] 34. Can it be expected or thought reasonable for the guests of a mariage-feast to fast,

35. But [the daies will come when the bridegroom shall be taken away from them, and then shall they fast in those daies.]

[Paraphrase] 35. there are sad daies to come upon my disciples, and when they come, and I, on whom they depend, am removed from them, then will it be seasonable for them to practise that duty of fasting.

36. And he spake also a parable unto them. [No man putteth a piece of a new garment upon an old, if otherwise] then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old.

[Paraphrase] 36. No prudent man put∣teth a parch of new cloth into an old garment (see Mat. 9. 16.) or if he doe not observe that rule of prudence,

37. And no man putteth new wine into old bottles, else the new wine will burst the bottles and be spilled, and the bottles will perish.

38. But new wine must be put into new bottles, and both are preserved.

39. No man also having drunk old wine, streightway desireth new, for he saith, The old is better.

[Paraphrase] 39. It is not best immedi∣ately to bring men to an au∣stere course of life, but by degrees, least they fall off upon the ungratefullnesse of it: for they that have tasted old wine which is the smoother, will not willingly leave that for new, which is more harsh (see Ecclus. 9. 10.) the old being sweeter, more gratefull and delightfull and agreeable to the stomach; And thus it is fit to condescend to the weaknesses of men, and not pre∣sently to require of my disciples the austerities of fastings &c. especially while I am with them, which is rather a time of festivity to them, But there will soon be a season for fasting also. ver. 35. &c.

Annotations on Chap. V.

[ a] * 1.111 V. 2. Gone out of them] Some differences seem to be between the story of Christs coming to these two boats &c. here set down, from what it had been in S. Matthew. There Peter and Andrew were casting nets into the sea, or lake, Mat. 4. 18. and James and John were in the ship mending their nets,* 1.112 v. 21. but here 'tis said indifferently of them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having departed from their boats, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they washed, or, had washed, their nets. So again 'tis said that Christ called Andrew and Peter, and they follow∣ed him, Mat. 4. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and departing thence he saw the other two, and called them v. 22. whereas here when Peter is called, James and John are with him v. 10. and unlesse they were called at the same time with Peter, there would be found no other men∣tion of their call, or their following of him. In answer. to these, it must first be observed in general, that Mat∣thew and Mark making a brief summary relation, and leaving out a main particular of this story, which Luke takes in, that of the miracle of the fishes, and setting down no more but his seeing and coming to their boats, and his calling them, and their following him, doe up∣on occasion of his coming first to one boat, then to the other, set down all that belongs to the one, before they proceed to the other, which is very ordinary in all sto∣ries, when yet many of the passages are intermix'd. This being said, it must next (for the reconciling of the first seeming difference) be observed, that what is here said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Aorist, must be understood of the time past indefinitely, and be best rendred, they had washed their nets, and so for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 too, they had gone out and wash'd (that is, they had given over fish∣ing at that time) and having done so, they were retur∣ned to their boats again before this time, when 'tis said of Christ, that he saw their ships standing by the lake, that is, at the point specified here ver. 1. when stand∣ing by the lake the people press'd upon, or flocked unto, him to hear the word. And as this is intimated by S. Luke ver. 3. (when 'tis said that Christ entered into one of the ships, and desired Simon, the owner of it, to thrust out a little, which notes that he was come back to the boat again) and as this is all that is affirmed by S. Luke in that matter, so it agrees very well with that which is said by S. Matthew; For before this it is, at Christs first comming to the lake, that S. Matthew describes them in another posture,* 1.113 Jesus walking by the sea of Galilee saw two brothers, Simon and Andrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. casting a net into the sea; Which as it may possi∣bly signifie fishing, so it may otherwise be interpreted, not to denote their being actually a fishing at that time (for that is expressed Lu. 5. 4. by a very distant phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 letting down their nets to catch, and that by lanching out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into the deep or midst of the lake) but more probably their washing their nets in the sea, as they were sitting on the shore, (and then that will be directly all one with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 washing or scouring of them, which, as now past, is here mentioned by S. Luke) And departing thence, saith S. Matthew, he saw other two brothers, the sons of Zebedee in the ship mending their nets: where, as their mending their nets was subsequent to the washing of them (and supposes it past, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they had washed here doth) so it agrees with S. Lukes affirmation, ver. 7. where they are supposed to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the boat. The designe of S. Luke in setting down this circumstance of their having gone out of their boats, and wash'd their nets was doubtlesse to inti∣mate, what is after affirmed, ver. 5. that at the time of Christs coming thither, they had despaired of catching any fish, and so had given over for that time, and had set to washing, and after that they in one boat, saith S. Matthew, to mending their nets; which as it is a far∣ther evidence of their resolution to fish no more at that time, so it is an enhancement of the miracle following, of the great draught of fish, which S. Luke sets down at large, but Matthew and Mark did not meddle with. Which order being thus supposed in the first part, the second will follow very agreeably, and all be capable of an exact Harmony, by compounding of Matthew and Luke together thus; Jesus walking by

the sea of Galilee, at his first coming thither, saw two brothers, Simon called Peter, and Andrew his brother, casting their net into the sea, Mat. 4. 18. that is, wash∣ing of it, Lu. 5. 2. When he had staid a while with them, he went on to another boat, and there he found other two brethren, James the son of Zebed••e, and John his brother in a boat with Zebedee their father, who having newly washed, were now mending their nets v. 21. both these precedent to, and so reconcileable with the subsequent passages mentioned Lu. 5. 2. He saw two ships standing, or abiding, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the lake, that is, at the shore, and the fishermen having gone out of them had washed their nets. And then (upon the peoples pressing about him to heare, Lu. 5. 1.) followes that passage (not at all related by S. Mat. or S. Mark) that he went into one of the ships, or boats, that of Peter, v. 3. and having, contrary to Peters intention, perswa∣ded him to lanch out and let downe the net 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to trie what he could catch, he there wrought that miracle, which had like to have drowned the boat, and occasio∣ned the calling in of James and John to their relief, and gave them all an astonishing evidence of his power. Hereupon to remove their feares, Christ saith to Simon here in the end of v. 10. Feare not, henceforth thou shalt catch men. At which time, I suppose, he called not him only, but all the other three, that had their parts in this miracle; This Matthew sets down first of Peter and Andrew v. 19. to whom he saith, Follow me, and I will make you fishers of men, and immediately they followed him, v. 20. and then of the other two, v. 22. who also left their nets and boat and father, and follow∣ed him; which act of their ready following S. Luke sets down agreeably, though more distinctly v. 11. when they had brought their boats to land, they left all, and followed him; i. e. when the two paire of fishermen, with their two boats, so laden that they were affraid they would sink, had brought them safe to shore, and had this farther evidence of Christs power in delivering them from that danger, being all called, they all obeyed his call, left their trade and goods, and attended him as disciples ever after. And whereas of his calling the sons of Zebedee, S. Mark interposes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he saw them mending their nets, and straightway he called them, Mar. 1. 19, 20. which seems to place no space or in∣terval betwixt his coming to their boat and his calling them, That may easily be answer'd by observing, First, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 presently is not alwayes taken in that nice sense, to signifie immediately, but often is taken in a latitude, and includes a greater interval, then here is supposed to have been; and Secondly, that it is not unlikely, that here should be an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Pe∣riod, which will thus be cleared in construction, he straight way called them, and they left their father, that is, assoon as he called them, they immediately left; for so 'tis read in S. Matthew, He call'd them, And they immediately left the boat &c.

[ b] * 1.114 V. 30. Their Scribes] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their, or of them, can∣not relate to those which went next before, the Publi∣cans, and other guests at the feast; For if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their Scribes where some of them, they must mur∣mure against themselves. Another way there is to ren∣der these words, by joyning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 murmu∣red, thus, the Scribes murmured at them, that is, at Christ and those that were with him. In this way of interpreting it there will be two difficulties, First, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 murmuring should be joyned with a Genitive case; but that may be salved, by saying that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is under∣stood, as when Mat. 10. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 power of spirits, is power against, or over, spirits, and Lu. 6. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an accusation of, that is against, him. The Second is, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ordinarily rendred against his disciples, is immediately joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, murmured, which if it stand so, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 against them, cannot be joyned with it also. The only way to salve that is by altering the ordinary punctation, and reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to his disciples, joyning it to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saying thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Scribes and Pharisees murmured at them, saying to his disciples. But there doth not appeare any necessity of this, there being yet a third interpretation, which is express'd with no inconvenience, viz. by rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Scribes of them, that is, the Lawyers &c. of, or among the Jewes, inhabitants of that place, which were then present, and so the Pharisees also, as many of that sect as were there present at that time.

CHAP. VI.

1. AND it came to passe on the* 1.115 [note a] a second sabbath after the first, that he went through the cornfields, and his disciples plucked the eares of corn and did eat, rubbing them in their hands.]

[Paraphrase] 1. In the morning of the day of Pentecost falling on a sabbath day, by which con∣junction that day became an high sabbath, Christ passed through the corn-fields which were now full ripe (this feast of Pentecost being called the feast of harvest, Exod. 23. 16.) and his disciples (see Mat. 12. a.) pluckt the eares of corn and eat of it.

2. And certain of the Pharisees said unto them, Why doe ye that which is not lawfull to doe on the sabbath daies?]

[Paraphrase] 2. And the Pharisees questi∣on'd them, saying, Why doe you eat before the publick service, which is not to be done on sabbath daies, especially on such daies as this, the feast of Pentecost? See note on Mat. 12. a.

3. and Jesus answering, said unto them, Have ye not read so much as this, what David did when himself was an hungred, and they which were with him?

4. How he went into the house of God, and did take and eat the shew-bread, and gave also to them that were with him, which is not lawfull to eat but for the priests alone.]

[Paraphrase] 3, 4. And Jesus answered for the disciples, by putting them in mind, what David did in the like case, that of hun∣ger, transgressing the law of holy things, which is in like manner appliable to such transgressions as these on the sabbath daies.

5. And he said unto them,* 1.116 that, The son of man is Lord also of the sabbath.

6. And it came to to passe also on another sabbath, that he entred into the syna∣gogue, and taught, and there was a man whose right hand was withered.

7. And the Scribes and Pharisees [watched him, whether he would heale on the sabbath day,] that they might find an accusation against him.

[Paraphrase] 7. observed him insidious∣ly, and at last asked him whe∣ther the working a cure on the sabbath day were lawfull or no? Mat. 12. 10.

8. But he knew their [* 1.117 thoughts, and said] to the man which had the withered hand, Rise up and stand forth in the midst: And he arose, and stood forth.

[Paraphrase] 8. their designes of treach∣ery (see note on Mat. 15. e.) and yet made no scruple to run the hazard, rather then omit the working of that mercy,

9. Then said Jesus unto them, I will ask you one thing, Is it lawfull on the sab∣bath daies to doe good, or to doe evil; to save life, or to destroy it?

[Paraphrase] 9. And therefore said, He that doth not an act of chari∣ty when there is need of it, and he can doe it, doth commit sinne, and he that then doth not cure destroies; I shall therefore ask you this question, Which of these is the fittest employment for a sabbath day to cure, or kill?

10. And looking round about upon them all, he said unto the man, Stretch forth thy hand; and he did so, and his hand was restored whole as the other.

11. And they were filled with [madnesse, and communed one with another] what they might doe to Jesus.

[Paraphrase] 11. Senslesse anger or rage, and consulted together

12. And it came to passe [in those daies that he went out into a mountain to pray, and continued all night* 1.118 in [note b] prayer to God.]

[Paraphrase] 12. at that time, or then, he betook himself (see note on c. 1. m.) to a mountain to pray, and continued all night in an house of prayer, or oratory, used to that purpose for the ser∣vice of God, to which men resorted to pray.

13. And when it was day he called unto him [his disciples, and of them he chose twelve, whom also he named [note c] Apostles.]

[Paraphrase] 13. his followers that re∣ceived the faith, and attended his preaching, and of them he chose twelve to be constant attendants (and these were the men to whom after he left his power at his parting from the world, Joh 20. 21. and gave them Commission to plant and rule the Church, and then named them Apostles, as Governours sent by commission by him.)

14. Simon (whom he also named [Peter]) and Andrew his brother, James and John, Philip and Bartholomew,

[Paraphrase] 14. Cephas, which in Syr∣iack signifies a stone)

15. Matthew and Thomas, James the son of Alpheus and Simon called * 1.119 Zelotes,

16. And Judas the brother of James, and Judas Iscariot which also was the traitor.

17. And he came down with them, and stood in the plain and the company of his disciples, and a great multitude of People out of all Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him and to be healed of their diseases,

18. And they [that were vexed with unclean spirits,] and they were healed.

[Paraphrase] 18. that being possess'd by the devils were brought into any disease by them,

19. And the whole multitude sought to touch him, [for there went virtue out of him, and healed them all.]

[Paraphrase] 19. because by vertue of any bare touch of his, cures were conveyed to all that needed them.

20. And he lifted up his eyes on his disciples, and said [note d] Blessed are [ye poor, for yours is the Kingdome of God.]

[Paraphrase] 20. ye lowly humble-min∣ded men, and such as can be content to be poore when call'd to it, for you are the men to whom the Gospel peculiarly belongs.

21. Blessed are ye [that hunger now, for ye shall be filled.] Blessed are ye that weep now, for ye shall laugh.

[Paraphrase] 21. that in this life have an earnest desire after the righteousnesse which is not attain'd to perfectly till another: for the time shall come wherein ye shall be satisfied abundantly.

22. Blessed are ye when men shall hate you, and when they shall [note e] [separate you from their company, and shall reproach you, and cast out your name as evil,] for the son of man's sake.

[Paraphrase] 22. excommunicate and a∣nathematize you as notorious offenders,

23. Rejoyce ye in that day, and leap for joy, for behold your reward is great in heaven:* 1.120 for in the like manner did their fathers unto the prophets.

24. But [woe unto you that are rich for you have received your consolation.]

[Paraphrase] 24. the wealth and great prosperities of this world are a sad presage to those which doe not use them Christianly: For all the good things, or matters of comfort that belong to them, they receive in this life.

25. Woe unto you that are full, for ye shall hunger. Woe unto you that laugh now, for ye shall mourn and weep.]

[Paraphrase] 25. All the worldlings pre∣sent plenty will end in famine and misery, All their jollity in weeping and gnashing of teeth.

26. Woe unto you when all men shall speak well of you, for so did their fathers to the false prophets.]

[Paraphrase] 26. Even a good reputati∣on when it is popular and ge∣nerall, the universall applause of the men of this world, is a very ill signe, and that which hath been generally the false, not the true, prophets portion.

27. But I say unto you which heare, Love your enemies, doe good to them which hate you.

28. Blesse them that curse you, and pray for them which despightfully use you.

29. And unto him that smiteth thee on the one cheek, offer also the other, [and him that taketh away thy cloak, forbid not to take thy coat also.]

[Paraphrase] 29. and from him that tak∣eth away thy upper garment, withhold not thy shirt, or inner garment also. See Mat. 5. note r.

30. Give to every man that asketh of thee, and of him that taketh* 1.121 away thy goods [note f] ask them not again.]

[Paraphrase] 30. Every man that truly wanteth (such is not he that maketh begging his trade, and refuseth to make use of his labour to sustain or rescue him from want) is the proper object of every mans charity, and therefore no man that is thus qualified to receive, and by asking offers thee an opportunity, is to be re∣jected by thee, And liberality consisting of two branches, giving, and lending freely without interest, doe thou exercise both parts of it towards the poor, give to all distrested persons that aske that from thee, and from him that wanteth and receiveth any leane from thee, exact no use.

31. And as ye would that men should do to you, do ye also to them likewise.]

[Paraphrase] 31. And whatever you would think an act of duty or charity from others to you, if you were in their condition and they in yours, be ye carefull to doe the same for them.

32. For if ye love them which love you, [what thank have yee? for sinners also love those that love them.]

[Paraphrase] 32. What thanks or reward can you expect? See 1 Pet. 2. 19. for the very heathens (as publicans Mat 5. 46.) are willing to pay kindnesses to them who have shewed them some first.

33. And if ye doe good to them which doe good to you, what thank have ye? for sinners also doe even the same.

34. And if ye lend to them, of whom ye hope to* 1.122 receive what thank have ye? for [sinners also lend to sinners,† 1.123 to receive as much again.]

[Paraphrase] 34. the heathens lend to heathens that at another time they may borrow as great a summe.

35. But love yee your enemies, and doe good, and [lend, [note g] * 1.124 hoping for no∣thing again, and your reward shall be great, and ye shall be the children of the high∣est, for he is kind to the unthankfull, and to the evil.]

[Paraphrase] 35. lend to them, to whom your loane may be a season∣able mercy, though they be so poor, that ye cannot in any probability ever borrow of them at any other time, and never think, that this improvident bounty will ever bring any want on you, And this shall be a means to make God your paymaster, who will doe it most abundantly, and beside that, ye shall herein imitate God himself, who is bountifull to those that make him no returnes, yea, that provoke him by their sinnes.

36. Be ye therefore mercifull, as your father also is mercifull.

37. Judge not, and ye shall not be judged; condemne not, and ye shall not be condemned; forgive, and ye shall be forgiven.]

[Paraphrase] 37. Mat. 7. 1. Doe not ac∣cuse (see note on Joh. 12. d.) or interpret other mens words or actions uncharitably, lay not unfavourable censures on them, but deale with that candor toward others, as you expect or desire God should doe to you.

38. Give, and it shall be given to you, good measure, pressed down▪ and shak∣en together, and [note h] running over, men shall give into your bosome; for with the same measure that ye mete withall, it shall be measured to you again.]

[Paraphrase] 38. All your works of mer∣cy and liberality shall be most abundantly repaid,

39. And he spake a parable to them,] Can the blind lead the blind? shall they not both fall into the * ditch?

[Paraphrase] 39. Another parable there was which Christ at some time used, though it seem not to have been spoken at the time when the former passages were delivered. See Mat. 15. 14.

40. The disciple is not above his master,† 1.125 but [ever one‖ 1.126 that is [note i] perfect shall be as his Master.]

[Paraphrase] 40. ever right true fol∣lower of Christ will be con∣tent to suffer what his master suffers before him, Mat. 10. 25. and that portion he must look for.

41. And why beholdest thou [the* 1.127 mote] that is in thy brothers eye, but per∣ceivest not the beam that is in thine own eye?

[Paraphrase] 41. small thin shiver of wood

42. Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye,* 1.128 when thou thy self beholdest not the beam which is in thine own eye? Thou hypocrite, cast out first the beam that is in thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brothers eye.

43. For a good tree bringeth not forth corrupt fruit, neither doth a corrupt tree bring forth good fruit.]

[Paraphrase] 43. For 'tis not thy super∣cilious finding fault, or judg∣ing of others, that will ever denominate thee good, unlesse thine own heart, and practises be accordingly.

44. For every tree is known by his own fruit,] for of thorns men doe not gather figs, nor of a bramble-bush gather they grapes.

[Paraphrase] 44. For every tree is dis∣cerned to be good by bringing forth that fruit which is proper to it, good of the kind.

45. A good man out of the good treasure of his heart bringeth forth that which is good:] and an evill man out of the evill treasure of his heart, bringeth forth that which is evil. For of the abundance of the heart his mouth speaketh.

[Paraphrase] 45. Every man hath a trea∣sury or repository within him, from whence all his actions are sent forth, he that hath an honest heart, a repository of good purposes and resolutions, on all occasions brings forth from thence good actions.

46. And why call ye me Lord, Lord, and doe not the things which I say?]

[Paraphrase] 46. Tis to little purpose for you to professe Christianity, to expect any good by that profession, unlesse your actions are sutable to my commands.

47. Whosoever cometh to me, and heares my sayings, and doth them, I will shew you to whom he is like.

48. He is like a man which built an house and digged deep, and laid the founda∣tion on a rock, and when the flood arose, the stream beat vehemently upon that house, and could not shake it, for it was founded upon a rock.]

[Paraphrase] 47, 48. Every disciple of mine that obeyes my doctrine, is to be compared to a builder, which in laying his foundati∣on, digged till he came to a firm rock, or hard stone, and layd his foundation upon that, and he had the benefit of it, no violence of wind, or flood (parallel to which are the most boy∣sterous temptations of the world) could shake his building, Mat. 7. 26.

49. But he which heareth and doth not,] is like a man that without a founda∣tion built an house upon the earth, against which the stream did beat vehemently and immediately it fell, and the ruine of the house was great.

[Paraphrase] 49. But he that sinketh not down my precepts into his heart.

Annotations on Chap. VI.

[ a] * 1.129 V. 1. Second Sabbath after the first] This phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath been matter of trouble to Interpreters. The most probable conjecture concer∣ning it is that of the learned H. Grotius, which I shall thus explain and confirme. When any of the solemn yearly feasts fell on the Sabbath day, that Sabbath had a speciall extraordinary respect attributed to it and was called sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a great Sabbath, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a great day of Sabbath, Jo. 19. 31. Now three of these feasts there were, the Passover, Pentecost, and the feast of Tabernacles. Of these feasts some dayes there were dayes of holy assemblies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wherein the assemblies were called together, as the first day of unleavened bread, Lev. 23. 7. and the seventh day of it, v. 8. the day of Pentecost, Lev. 23. 21. the first of the feast of Ta∣bernacles, Lev. 23. 35. and the eighth, v. 36. And these being dayes of rest (as 'tis appointed in every of those places) were a kind of Sabbaths, and distinguish'd from the other dayes of the feast, and therefore called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the great day, Is. 1. 13. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the great day of the feast, Jo 7. 37. And according∣ly Tertullian cont. Marcion. l. 5. speaking of the obser∣vation of dayes, mentions jejunia & dies magnos, Fasts and great dayes. But when any of these great dayes fell on the Sabbath too then that was not only a great day, but a great Sabbath. Now this great Sabbath was called also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a prime, or first Sabbath, (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are all one) and consequently three of these prime or great, or first Sabbaths there were, 1. When the Passover, that is either of the great dayes of that feast, but especially the first fell on a Sabbath, and 2^ly. when the day of Pentecost, and 3^ly. when the great day of the feast of Tabernacles fell on a Sabbath day, and these prime or great Sabbaths were thus distinguish'd one from another, The first of them call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first prime Sabbath, i. e. when the first day of the feast of Passover fell upon a Sabbath day. The second of them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the second prime Sabbath, that is, the day of Pentecost falling on a Sabbath. The third of them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the third prime Sabbath, that is, the great ••ay of the feast of Tabernacles falling on a Sabbath, of which Josephus saith, that 'tis then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Sab∣bath

most adored, or reverenced. By all this appears, that by this phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is meant on the day of Pentecost falling on a Sabbath at that time. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be all one, as if it had been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, appears to be according to Analogy, by the like use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used frequently by Josephus (not, as 'tis conceived, for the tithe of tithes payed by the Levites to the Priests, but the second tithing which was sold, and the price carried up to Jerusalem, and spent in festivity there, Tob. 1. 7.) which in Tobit is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in two words the second tithing.

[ b] * 1.130 V. 12. Praier] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies an oratory, a place where men are wont to pray, and so seems to be used in some places of the Scripture, especially in S. Lukes writ∣ings. So Acts 16. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Syriack read, ubi conspiciebatur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where a house of prayer was seen, a praying place by a river side, as here on a mountain, such an one there was in Mispah, 1. Mac. 3. 46. where upon occasion of the victory gotten by Jo∣shua in that place. Jos. 11. 3, 8. they were wont to meet to pray, and to deliberate on any great affair, and there was an Altar built by Joshua, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an house of prayer, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an house consecrate for prayers, which prayers and consecration, being both made unto God, it is very agreeable, that those places so consecrated to him, should be called, as here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Oratories, or praying houses, of God. Of these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we find frequent mention in Josephus, in his own life, the people convened in a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as they call it, a house of prayer, ample and capacious of great multi∣tudes; and speaking of Tiberias, I found the people con∣vened in a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Epiphan. t. 2. l. 3. c. 80. There were ancient places of prayer both among the Jewes, without the city, and among the Samaritans as we find, saith he, in the Acts of the Apostles. Such a place there is in Sichem, which is now called Neapolis, without the city in a plain region. And some such place it may seem to be wherein Jesus coutinued all night, in this verse.

[ c] * 1.131 V. 13. Apostles.] The title 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Apostles, which is here by Christ said to be given to the Twelve, is a name of power, and dignity, and authority in the Church, and how it doth signifie so will deserve to be explained. That the Government of the Church of God was now setled on the son of man upon earth, that is, up∣on Christ incarnate, had been foretold, Is. 9. 6. the Go∣vernment shall be upon his shoulders, and Is. 61. 1. the spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings, &c. he hath sent me to bind up, &c. to proclaim the acceptable year of the Lord, &c. (see Lu. 4. 18, 21.) In which place as the A∣nointing, and the Spirit of the Lord being upon him, so the sending is a setling the Government upon him. And the sending is a solemn word, noting a Diploma, or Commission, sealed to him, (as it were, by God in heaven) by the Spirits descending on him, Mat. 3. 17. and that supplyed the place of the solemn uncti∣on (the ceremony of advancing to any office, which is therefore paraphrased by the Chaldee by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exal∣tation) which was now out of fashion under the second Temple, and was to be supplied by Gods testimony from Heaven, as to Christ it was, and is accordingly styled Gods anointing him with the holy Ghost, Acts 10. 38. and simply Gods anointing, Acts 4. 27. Hence it is that Christ is said to be sent by his Father, Joh. 20. 21. to have power on earth to forgive sins, Mat. 9. 6. to have all power in heaven and earth delivered to him, Mat. 28. 18. to be the teacher, and Lord of his Church, or Disciples, Joh. 13. 1. and as the High Priest of our pro∣fession, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the apostle, Heb. 3. 1. in the same sense as the Great Pastor of his sheep, Heb. 13. 20. and the only (as Pastor, so) Bishop of our soules, 1 Pet. 2. 25. from whence saith Origen on Mat. 24. Propriè E∣piscopus Dominus Jesus est, The Lord Jesus is properly a Bishop. Now what was thus conferred on Christ, was also personally exercised by him, upon earth, whiles he remained here, he preached the Gospel, instituted rites in his Church to continue for ever, called disciples, gave them commands, used their ministery, designed some to certain offices, sent out seventy Lu. 10. 1. as Heralds, before his face, gave them power to cure diseases, v. 9. and so committed to them some, though but a tempo∣rary office, or mission, which ceased at their return to him, v. 17. On others he resolved to instate a larger and more durable power, to send them as his Father had sent him, to make them his successors on earth, but this he did not at this time. He sent them indeed (the Twelve peculiarly) Mat. 10. 5. and that with no small power; power to cast out unclean spirits, v. 1. and to preach v. 7. and that was the summe of this Mission, v. 8. Preach, cure, cleanse, raise, cast out devils, free∣ly ye have received, freely give, dispense the powers liberally to the advantage of others, which are so free∣ly bestowed on you. Proportionably to this, and that other of the seventy, Lu. 10. it is to be remem∣bred that among the Jewes, all sorts of Messengers are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So Ahijah, 1 Kings 14. 6. is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an harsh Apostle, or messenger, of ill news, so the twelve spyes, Num. 13. were said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be sent to explore the land, (and were as it were a sampler of the Twelve that here Christ sends out on the like account) and in the Old Testament the word is no otherwise used; A∣mong the Talmudists'tis used of them that were by the Rulers of the Synagogues sent out to receive the tenths, and dues that belonged to the Synagogues, such as Philo calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sent for the monies of the Temple, leg••ad Caium, and by the Emperour* 1.132 Au∣gustus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 receivers, (and in like manner the messengers of the Church that carryed their liberality, or letters congratulatory from one to another, are by Ignatius called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the di∣vine carriers, or Embassadors) and so in the Theodo∣sian Codex tit. de Judaeis, Apostoli are those that were sent by the Patriarch at a set time to require the gold, and silver due to them. Of these it is observable that when they were thus imployed though not on any very high imployments, and but for a short time, they yet were furnish'd with letters of Proxy, or Attourney, that what they did, might be done in the names and persons of those, from whom they were sent, and from thence the Axiom is known among the Jewes, that eve∣ry mans Apostle is as himself, to which Christ seems to referre, Mat. 10. 14. He that receiveth you, re∣ceiveth me, &c. So when Saul was sent by the Jewish Sanhedrim to Damascus, Acts 9. he had the letters of the High Priest with him, v. 2. And hitherto there is nothing discernible in this word Apostle that hath any denotation of dignity or government: that must be fetch'd from Joh. 20. 21. where Christ sends his dis∣ciples as his Father had sent him, sends them solemn∣ly, and with commission, in that notion of sending, wherein the Procurator, or Proconsul, is sent to his Pro∣vince, or wherein Moses is sent to the Israelites in E∣gypt, (send by whom thou wilt send, saith Moses) or wherein Kings, and Judges, and Saviours are every where in the Old Testament said to be sent, when they are by God advanced to any Government. Thus must Christ mean of himself, that he was sent by his father (see Mat. 10 40. & 15. 24. & Joh. 3. 24. & 5. 38. & 6. 57. & 17. 3.) & consequently thus must it be understood, that they are sent by Christ, and so Joh. 17. 11. As thou hast sent me into the world, I also have sent them (with∣out referring to the ordinary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Jewes the messengers of the Patriarchs) And so as in the earthly Kingdom, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rulers, or Procurators (such was Pilat in Judaea) which are next the Regal authority, are said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sent, 1 Pet. 2. 14. so the Apostles of Christ are sent also in Christs spirituall Kingdome,

sent not before his face, as Ministers, Disciples, the Seventy, Lu. 10. 1. and generally messengers are said to be sent, but sent as his successors and heires on earth, endued with that power by commission from him which he here executed. And this is the meaning of the word here, which seems not as yet to be bestowed on them by Christ, but being after really instated on them, 'tis here, and c. 17. 5. & 22. 14. occasionally mentioned, and so Mat. 10. 2. by way of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or anticipation (as the name Peter is, Mat. 4. 18.) the title that be∣longed to them at the writing of this. Thus when we read that the Father gave judgement to the Son, Joh. 5. 22. we read also in effect that the Son gives judgment to the Apostles, Mat. 19. 28. Lu. 22. 30. 2 Cor. 10. 6. when the Father gives the Son power to forgive sins upon earth, Mat. 10. 6. the Son gives power to the Apostles to remit sin on earth also, Joh. 20. 23. As the Father gave the keyes to the Son, Is. 22. 22. Rev. 3. 7. so the Son gave the keyes to the Apostles, Mat. 16. 19. As the Father gave the Son to sit on his Throne, so the Son gave the Apostles to fit with him on Thrones, Mat. 19. 28. Lu. 22. 30. As the Father gave the Son to be the foundation or corner stone of the Church, Mat. 21. 42. so the Son gave the Apostles to be foundations up∣on a foundation, Eph. 2. 20. the foundation of Apostles, Christ being the chief corner stone: And so as the Father sent the Son, Joh. 5. 24. & 17. 18. so the Son sent the Apostles, Joh. 20. 21: And from the dignity of this of∣fice it is, that the very Angel, Rev. 19. 20. (whose name hath no more in it then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath, both signifying messengers, or legates) professes himself to be but a fel∣low-servant of John, and his Brethren, that have the testimony of Jesus, that is, of Apostles and Apostolick men. The testification of the resurrection of Christ and the Christian faith, to which the Apostles were sent by Christ being, as 'tis there said, the spirit of Prophecy, the most honourable office that any mortal can be de∣signed to by Christ, and there put in comparison with that joyfull news brought them by that Angel, of the Emperors giving up their names unto Christ. See more of this word note on Jo. 20. b. Ro. 16. b. & 2 Cor. 5. c.

[ d] * 1.133 V. 20. Blessed are ye] That the Beatitudes here re∣peated are the same which are mentioned Mat. 5. there is little cause of doubting, though whether they were but once delivered only in the Sermon in the Mount, or whether again repeated in some other Sermon to other auditors, it is uncertain. That there is some variety in the words, as also in some other places some light differ∣ences between this and the other Gospels, seems to be caused by S. Lukes writing his Gospel by short Notes, which he had received from those which were present, being not an eye-witness or ear-witness himself, (see c. 1. 3. and Note on the title of S. Matthews Gospel.) From whence it followes that these words in S. Luke are to be interpreted according to the importance of those in S. Matthew who sets them downe more fully. And accordingly by the poore here, must be understood the poor in spirit there, by the hungry here, those that hunger and thirst after righteousness there, as the words of an Epitome are to be interpreted according to the sense of the entire copy, before it was thus contracted.

[ c] * 1.134 V. 22. Separate] That the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to separate denotes the first sort of Excommunication among the Jewes, there is no doubt, That they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Remoti∣on, or separation to the distance of four paces, for thirty dayes, and that (though not totally yet) in that degree, from civil, and domestick, and sacred commerce, there being a gate into the Temple, call'd the Gate of mourners, by which these were to enter, to discriminate them from other men. And that Hebrew word cannot be more literally rendred in Greek, then by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This did lay a reproach on him that was under it, and therefore that which is here added of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reproach you, may perhaps be but an appendix, or consequent of that, But then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to cast out your name as evil seems to referre to an higher degree, that of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or anathema. For there is an He∣braism in that phrase, The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 name signifies no more then person (so many 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 names Act.* 1.135 1. 15. is so many men) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 your persons, you, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is scandalous, offensive, abominable, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is by the Septuagint sometimes rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be∣ing ashamed, somtimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to abominate, some∣times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be evil or wicked, Gen. 34. 24. Esdr. 4. 12. and so to cast out your names as evil will signifie to cast out as wicked, shamefull, abominable persons, a denotation of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was the total casting out, and that with reproaches, curses, and execrations added to it, such as in Moses are denoun∣ced against the greater malefactors. See more of this matter Note Joh. 9. b.

[ f] * 1.136 V. 30. Ask••] What the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifies, will be worth the enquiry, For if it signifie to require or demand, or aske agin, the Prohibition will be somewhat strange, and not so agreeable either to the Context, or to the duty of Liberality here pre∣scribed, that any thing but necessity should incline us to pitch on that interpretation. For if the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from him that taketh thy goods be so interpreted, as to understand his forcible, or involun∣tary depriving thee, it will then be a meanes to offer up the Christian to the violence of every unjust per∣son, and oblige him never to make use of Christian judicatures, or arbitrations (which appear not to be forbidden the Christian 1 Cor. 6. 4, 7.) to gain his own again, nay not so much as to challenge, or make claim to it, when he finds it in anothers hands. Which besides that it is not agreable to any other precept of the Gospel, is not at all pertinent to the businesse of Liberality, that ushers in, and of Charity that imme∣diately attends these words.* 1.137 Or if the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that taketh thy goods be (as no doubt it ought) inter∣preted of borrowing, or receiving by way of loane, then the not-demanding, or asking them again, makes that loane all one with a gift, and so the same that had be∣fore been said, only an addition of a fraud in him that borroweth, and payeth not again. The surer way then of understanding these words aright which are a double rule for our Charity, regulating both our gifts and our loans (both speciall charities, and distinctly mentioned in the Scripture, Ps. 112. 5. the good man is mercifull, and lendeth, and Ps. 37. 26. the righteous is ever mercifull and lendeth, and Ecclus. 29. 1. he that is mercifull will lend to his neighbour) will be to observe the force of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among the Greek Translators of the Old Te∣stament, particularly in the book of Nehemiah where it frequently occurres for exacting of usury, and where the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 usuram exigentes is rendred simply by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to exact, without any Substantive added to it, and so the Greek noune 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exacting, signifies there the requiring of use. So 2 Mat. 4. 27. that which is rendred required it most probably signifies the receiving use, the period being best ren∣dred thus, As for the mony. &c. he put it not into any good course, but Sostratus took the use of it, for unto him belonged the managing of the monies. According to which notion the Translation here will be very agreea∣ble, and the sense commodious. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from him that receiveth (not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taketh by force, but as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to take or re∣ceive) by way of loane, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy goods, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 require no usury of him, lend freely to the poor borrower, with∣out taking, or requiring use of him, which being here a precept of charity and mercy from the rich to the poor, may not so be interpreted as to bind the poor to do the same to the rich, or any to any but the poor, as indeed the every one that asketh, to whom we are commanded to give, is not to be extended to the covetous, craving

rich, but to the distressed destitute poor man, and obli∣geth him that is able, not who is not able to give.

[ g] * 1.138 V. 35. Hoping for nothing again] The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 compared with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 going before ver. 34. may seem to signifie proportionably to that, hoping for a returne of kindnesse from him to whom kindnesse hath been shewed, and so as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 24. signifies no more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to receive. So by Analogie might 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to hope from. But the truth is there is not in the Bible any such notion of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but the word constantly signifies to distrust, or despaire; So Esth. 14. 19. Judith 9. 12. Isa. 29. 19 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for∣lorne persons, in a desperate condition. So also Ecclus 22. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, feare not, and ch. 27. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is without hope, and 2 Mac. 9. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, de∣spairing, and in all the Bible in no other sense but that of distrust, or despaire. And this will very well agree with the Context also; thus, The heathens give and lend to other men, knowing that they may want themselves, and so designing their present act of charity with re∣flection on themselves, that they to whom they lend or give may doe as much for them at another time, but the Christian is to doe his acts of charity without any such purpose or designe of receiving any retribution from man, and yet need not distrust, or doubt, or be dis∣couraged in his work. For though he lose that present advantage, yet God who is the great rewarder, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the God of recompence, or retributions, (to which the next words referre, your reward shall be plentifull, and so v. 38. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it shall be given unto you) will not see him a loser by it, he may be as confident (through the blessing of God which is promised to an Almes-giver) that he shall be never the worse for any thing he thus gives or lends, as if he had in his view a present retribution from him to whom he hath given or lent. To this sense perfectly agreeable is that Apostoli∣call saying of Barnabas in his Epistle, p. 251. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doubt not to give, neither murmure when thou givest, give to every one that asketh thee, where the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before giving, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after, doubting and murmuring, make up the full notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dis∣trusting or desparing here, and seem to be set by him, as his way of rendring this speech of Christ. In the same sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used in Teles his Commentary of rich∣es and poverty,* 1.139 where speaking of Covetousnesse, that it permits not men to use or communicate their wealth, he addes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some mens illiberality and diffidence hath sealed up their possessions.

[ h] * 1.140 V 38. Running over] It being acknowledged, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies being poured out, 'twill follow that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must, by Analogie with other words, signifie abundantly poured out. So we may measure it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and many more in the New Testament, and generally the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Composition is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to encrease and augment the signification, and so must be understood in this place. To poure out being a note of plenty, and this, of being more then poured out, of very great a∣bundance.

V.* 1.141 40. Perfect] What is the full meaning and Grammaticall construction of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉— hath been intimated, Note on 2 Cor. 13. c. To it I here adde the consentient judgment of* 1.142 Epiphanius. A disciple, saith he, is not above his Master, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but let him be made perfect as his own Master was (of whom the Apostle tells us Heb. 11. 10. that he was to be made perfect by sufferings) that is, ready for persecution, and evil speaking.

CHAP. VII.

1. NOW when he had ended all his sayings in the audience of the people, he en∣tred into Capernaum.

2. And a certain Centurions servant who was dear unto him, was sick and ready to die.

3. And when he heard of Jesus he [note a] sent unto him [the Elders of] the Jewes, beseeching him that he would come and heal his servant.

[Paraphrase] 3. some of the principall men among,

4. And when they came to Jesus, they besought him instantly, saying, that He was worthy for whom he should doe this.

5. For he loveth our nation, and] he hath built us a synagogue.

[Paraphrase] 5. For, said they, he is, though a Roman commander, a great lover of the nation and religion of the Jewes, and hath express'd that by an act of speciall piety and favour to us,

6. Then Jesus went with them, and when he was now not farre from the house, the Centurion sent friends to him, saying unto him, Lord, trouble not thy self, for I am not worthy that thou shouldest enter under my roof,

7. Wherefore neither thought I my self worthy to come unto thee, [but* 1.143 say in a word, and my servant shall be healed.]

[Paraphrase] 7. but in stead of thy trouble of coming, give but thy command by word of mouth, and I make no doubt but that will cure my servant.

8. For [I also am a man set under authority, having under me souldiers, and I say unto one, Goe, and he goeth; and to another, Come, and he cometh; and to my servant, Doe this, and he doth it.]

[Paraphrase] 8. though I am but a sub∣ordinate commander, yet my commands are obeyed by all under me, though given by word of mouth, without my own presence to see them executed.

9. When Jesus heard these things he marvailed at him, and turned him about, and said unto the people that followed him, I say unto you, [I have not found so great faith, no not in Israel.]

[Paraphrase] 6. This heathen officer hath exercised a greater act of belief, or faith in my power, then any jew yet hath done.

10. And they that were sent returning to the house, found the servant whole, that had been sick.

11. And it came to passe the day after, that he went into a city called Naim, and many of his disciples went with him, and much people.

12. Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, [and she was a widdow, and much people of the city was with her.]

[Paraphrase] 12. and she being a wid∣dow, and by this losse of her only son left desolate, all the neighbourhood were come to her, to lament and mourn with her, and to attend the funerall.

13. And when the Lord saw her, he had compassion on her, and said unto her, Weep not.

14. And he came and touched the biere (and they that bare him stood still) and he said, Young man, I say unto thee, Arise.

15. And he that was dead sate up, and [began to speak,] and he delivered him to his mother.

[Paraphrase] 15. spake, and so evidenced himself to be revived,

16. And there came a feare on all, and they glorified God, saying,] That a great prophet is risen up among us, and that God had visited his people.

[Paraphrase] 16. And they were all a∣stonished at this sight of a won∣derfull work of God, and as it struck them with awe and dread at his presence, so did they acknowledge with thanksgiving to God.

17. And this rumour of him went forth through all Judaea, and throughout [all the* 1.144 region round about.]

[Paraphrase] 17. All Galilee, see note on Mat. 4. e.

18. And the disciples of John shewed him of all these things.

19. And John calling unto him two of his disciples sent them to Jesus, saying, Art thou [he that should come,] or look we for another?

[Paraphrase] 19. the Messias expected' (see note on Mat. 11. a.)

20. When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come, or look we for another?

21. And in that same houre he cured many of their infirmities, and plagues, and of evil spirits, and unto many that were blind he gave sight.

22. Then Jesus answering said unto them, Goe your way and tell John what things ye have seen and heard, how that the blind see, the lame walk, the lepers are cleansed,* 1.145 the deaf heare, to the poor [the Gospel is preached.]

23. And blessed is he whosoever shall not be* 1.146 offended in me.* 1.147

24. And when the messengers of John were departed,* 1.148 he began to speak unto the people concerning John, What went ye out into the wildernesse for to see? a reed shaken with the wind?

25. But what went ye out for to see? A man cloathed in soft rayment? Be∣hold, they which are gorgeously apparelled, and live delicately, are in kings courts.

26. But what went ye out for to see? a prophet? yea, I say unto you, and much more then a prophet.

27. This is he of whom it is written,* 1.149 Behold I send my messenger before thy face, which shall prepare thy way before thee.

28. For I say unto you, among those that are born of women, there is not a greater prophet then John the Baptist, but [he that is least in the kingdome of God is greater then he.]

[Paraphrase] 28. any disciple of mine, the meanest or least of them, Mat. 11. 11. is designed to a more honourable office then he.

29. And all the people that heard him, and the Publicans, justified God, being baptized with the baptisme of John.]

[Paraphrase] 29. And when this John preached, none but the meaner people, and Publicans and the like received Gods message by him, or exprest their thankfulnesse to God (for this mercy, pro∣claimed by him as a forerunner of Christ, viz. pardon upon repentance) and they came in cheerfully to his baptisme, See Mat. 11. 12.

30. But the Pharisees and lawyers rejected the counsel of God* 1.150 against them∣selves, being not baptized of him.]

[Paraphrase] 30. But the Pharisees and Doctors of the law, the great and the learned men, they would not repent or make themselves capable of that mercy, but rejected him, (and now reject me,) and that profer of mercy tendred to them.

31. And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?]

[Paraphrase] 31. Whereupon Christ de∣livered this parable unto them, thereby to expresse most lively the Jewes of that age.

32. They are like unto children sitting in the market-place,* 1.151 and calling one to another, and saying, We have piped unto you, and ye have not daunced; we have mourned to you, and ye have not* 1.152 wept.

33. For John the Baptist came [neither eating bread, nor drinking wine, and ye say, He hath a devil.]

[Paraphrase] 33. In a strict austere course of abstinence, and your cen∣sure of him is, that he is an hypochondriack, frantick fellow.

34. The son of man is come eating and drinking, and ye say,] Behold a gluto∣nous man, and a wine-bibber, a friend of Publicans and sinners.

[Paraphrase] 34. And I on the other side observe no such abstinen∣ces, eat meats indifferently, and converse with men indifferently, and ye censure me as sharply, saying,

35. But wisdome is justified of all her children.]

[Paraphrase] 35. See Mat. 11. note h.

36. And one of the Pharisees desired him that he would eat with him. And he went into the Pharisees house, and sat down to meat.

37. And behold, a woman in the city which was [ [note b] a sinner] when she knew that Jesus sat at meat in the Pharisees house, brought* 1.153 an alabaster box of oint∣ment,

[Paraphrase] 37. an heathen or one that had lived in a sinfull course,

38. And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the haires of her head, and kissed his feet, and anoint∣ed them with the ointment.]

[Paraphrase] 38. And as he lay along, his feet being behind him that lay next to him, she standing behind him, let fall drops of tears upon his feet, effects of sorrow and love, and stooping down wiped his feet (after that new kind of washing them) with no other towell, then that of her own haire, then fell down, and kissed his feet, and poured the ointment upon them, (a festivall ceremony, and an expression in her of great kindnesse.)

39. Now when the Pharisee which had bidden him saw it, he spake within himself, saying. This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him, for she is a sinner.

40. And Jesus answering said unto him, Simon I have somewhat to say unto thee.] And he saith, Master, say on.

[Paraphrase] 40. And Jesus knowing the thoughts of his heart, resolved to take notice of them, and addressing his speech either to the Pharisee whose name perhaps was Simon (see note b) or else to Simon Peter, said, I will answer that objection of the Pharisee by a parable which will render the reason of this womans extra∣ordinary expression of love, and an account why I should be farre from rejecting of her.

41. There was a certain creditour, which had two debters, [the one ought him five hundred pence, the other fifty.]

[Paraphrase] 41. the one of a very great, the other of a much lesse, (but the tith of the former) summe.

42. And when they had nothing to pay, he frankly forgave them both.* 1.154 Tell me therefore, which of them will love him most?

43. Simon answered and said, I suppose that he to whom he forgave most. And he said unto him, Thou hast rightly judged.

44. And he turned unto the woman, and said unto Simon, Seest thou this wo∣man? I entred into thy house, [thou gavest me no `water for my feet,] but she hath washed my feet with teares, and wiped them with the haires of her head.

[Paraphrase] 44. thou bestowedst no fe∣stivall expression of the ordi∣nariest sort upon me,

45. Thou gavest me no kisse,] but this woman since the time I came in, hath not ceased to kisse my feet.

[Paraphrase] 45. Thou didst not enter∣tain me at my first entring into thy house with a kisse, which is the ordinary salutation and expression of kindnesse,

46. My head with oyle thou didst not [anoint,] but this woman hath anointed my feet with ointment.

[Paraphrase] 46. See note on Mat. 26. c.

47. Wherefore I say unto thee, [Her sinnes which are many are forgiven, [note d] * 1.155 for she loved much,] but to whom little is forgiven, the same loveth little.

[Paraphrase] 47. The greatnesse of the mercy shewn to her hath pro∣portionably a farre greater expression of gratitude from her,

48. And he said unto her, Thy sinnes are forgiven.

49. And they that sat at meat with him began to say within themselves, Who is this that forgiveth sinnes also?

50. And he said to the woman, [Thy faith hath saved thee, goe in peace.]

[Paraphrase] 50. This great expression and these affectionate extraordinary acts of thy faith are rewarded with a free pardon of all thy sinnes past, Goe and live as thou oughtest to doe for the rest of thy life, and Gods favour, and all happinesse goe along with thee.

Annotations on Chap. VII.

[ a] * 1.156 V. 3. Sent unto him] A seeming difference there is in the setting down this relation of the Centurion here from what we find Mat. 8. 5. There the Centurion is said to come unto him, beseeching him, and saying, v. 6. and answering v. 8. Here he sent unto him the Elders of the Jewes, and they besought him, and when Jesus was not far from-his house, v. 6. he sent friends to him, saying, and part of his speech is unreconcileable with his having come unto him himself, wherefore neither thought I my self worthy to come unto thee v. 7. rendring a reason, why he had not come in person to him. This seeming difficulty may be answered by proportion with that known saying of Aristotle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those things that are possible by our friends, are possible to us, which supposes that those things which we do by others, we are our selves thought to doe, and so what the Centurion did and spake here by the Elders of the Jewes, sent on purpose by him, v. 3. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by his friends, sent again by him, v. 6. he may be truly said by Saint Matthew to have done, and spoken himself, Especially when (the matter of the story being directly all one in both relations) the Jewes have a saying, that removes all difficulty, Apostolus cujusque est ut quisque, every mans proxy, or solemn messenger, is as himself, in which notion Christ spake when he said, He that receiveth me, receiveth him that sent me, Mat. 10. 40. and consequently what is done by a proxy, is done by himselfe. Thus is Christ said to have preach'd peace to the Ephesians, Eph. 2. 17. which personally he did not, but by the Apostles; and re∣pentance to the old world, 1. Pet. 3. 19. which he did by Noah; so James and John are said to come unto Christ, and petition him, Mar. 10. 35. which Mat. 20. 20. their Mother is said to do for them. Which notwithstanding Saint Luke willing to adde one evi∣dence more of the Centurions humility, from the reason of his not going personally to Christ, chooses rather to set it down exactly, as it was in each circumstance, then onely in brief, yet without all diminution of the mat∣ter, as Saint Matthew had done.

[ b] * 1.157 V. 37. A sinner] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which was a sinner here applyed to the woman, may be taken in the notion wherein we find 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gal. 2. 15. sinners of the Gentiles and to signify no more then a Gentile woman. Thus the word seemed to signify c. 6. 32. and 34. where it is said that sinners love those that love them, that is, aliens from the law of God or Christ (Amicos diligere omnium est, saith Tertullian, 'tis common to all men to love friends) for which S. Mat∣thew sets Publicans c. 5. 46, who we know are oft joy∣ned with sinners, and for their conversation with the Heathen (from the necessity of their office) are look'd upon as a kind of Heathens, whether they were such or no, and were most of them Gentiles, as 'tis probable, their office being an employment under the Romans, to bring in taxes to them. But 'tis also true that Publicans and harlots are put together, Mat. 21. 31. and that seems to refer to the baseness and unworthiness of those two* 1.158 infamous callings, and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sinner, as it is of affinity of signification with these may perhaps signify one that had been a whore, and that is very re∣concileable with the former conjecture, that vice or trade of prostitute whores being among the Gentiles so ordinary; And so this woman, if she were a whore, was either a Gentile also, or because guilty of that gen∣tile sin, called by this common name of Gentiles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a sinner. That this woman, whosoever she was, was not Mary Magdalen, is probable first by the no∣argument on that side, but only the mention of the name of Mary in S. John, c. 12. 3. which presently shall appear to be Marthas and Lazarus's Sister, and that another story. Secondly by the words in the chap∣ter here following, c. 8. 2. where when it is said that Mary Magdalen was with Christ, she is described by another character, taken from that remarkable mercy wrought on her by Christ, that she had seven devils cast out of her, the very mark which is again given her, Mar. 16. 9. when 'tis said that Christ first appeared to her, and no other mention is made of her in any of the Gospels but only of her watching where Christ was laid after his crucifixion, and her going to the Sepul∣cher, &c, Christs first appearing to her, and her wit∣nessing his resurrection. Besides Mary Magdalen, 'tis evident there was another Mary, the sister of Martha

and Lazarus, Joh. 12. and she brought a pound of spikenard, and anointed the feet of Jesus, and wiped his feet with her hair, as is evident by comparing that passage, Joh. 12. 3. with Joh. 11. 2. where 'tis set down of her punctually by way of anticipation, It was Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick. And this Mary was not she in this chapter of S. Luke neither. For that sister of Lazarus so beloved of Christ will be much injured in her story, if she be made an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whether a whore or Gentile. The story of Mary in S. John is indeed all one with that in Mat. 26. 6. and Mar. 14. 3. in the house of Simon the leper. As ap∣pears, 1. By the mention of Bethany, where it was, in all three Gospels, and that the town of that Mary and Lazarus, who are therefore both of them said to be at the feast, Mary as a wayter, Lazarus lying at meat with them, Joh. 12. 2. And so 2^ly. By the mention of those two speeches of Christ on that occasion, first, that what was done by her was for his embalming, and 2^ly. that whereever the Gospel was preached, this fact of that woman should be preached also, the former mentioned in all three, (and so likewise Judas's mur∣muring) the latter in two of the Gospels. But none of all these circumstances belong here to this story in S. Luke. But on the contrary it was in one of the Phari∣sees houses, not in Simon the lepers, nor at all, that we have any reason to guess, in Bethany. And the Pha∣risee objected against Christ for this, not Judas, or one of the Disciples, and the objection was not at the un∣necessary expense, as there, but that Christ would let a sinner be so kind to him, if he knew it, or if he did not, that he was no Prophet. And then the discourse between Christ and Simon, occasioned by this fact of the sinner woman in Luke (about the creditor and his debtors, and the application of it to the excesse of this womans love above his, caused by the mercy of having many sinnes forgiven, which she had received) is far distant from that in the other Gospels of anointing him for his burial, by way of embalming, as it were, which also contains another circumstance in it, that that of Maries was immediately before his death, Judas going out im∣mediately upon it to betray him, Mar. 14. 10. Mat. 16. 14. and so likewise in S. John his death followes soon after, but this passage in S. Luke hath nothing to do with his death, and is set down on another occasion here by S. Luke (whensoever it was acted, as Luke in∣deed observes not the order of story in all his relations) viz. to shew that which Christ was upon in the former passage, that those which had not lived the best lives formerly, were more ready to receive the mercies offe∣red by Christ then the Pharisees, &c. that had a better opinion of themselves. All the affinity between these stories is that of the Alabaster or cruise of oyntment powred upon him, but when that is known to be the ordinary name of a vessell, that was used to that pur∣pose (see Note on Mat. 26. b.) and that it was very ordinary at Feasts to use oyntment to powre on them, and perfume them (see Note on Mat. 26. c) this will be but a poor evidence to prove these stories to be all one, because many severall feasts there might be, and were, and this civility used in all or many of these. And although in one particular wherein the Story in John differs from the same in Matthew and Mark, this in Luke agrees with that in John (which may per∣swade some that 'tis the same story at least, which Luke and John set down) as that John mentions not the pow∣ring out the oyntment on the head (as Matthew and Mark do) but only on the feet, which they do not (in both which Luke agrees with him) yet will not this be of any force against the former arguments, especially when 'tis remembred (what is peculiarly observed of S. Johns Gospel, written after and as a supplement of the others) that John finding the mention of the anointing Christs head by Mary in the two Gospels, did not need mention it again, but thought it necessary to adde all the rest, which they had not mentioned, of anointing his feet, and wiping them with the haires of her head, which as it is certain that it was done by Mary, because S. John affirms it, so might it also at another time be done by another woman, and no wonder at all be in it, nor matter of objection against what we have said of these being diverse stories. Nay one observable diffe∣rence there is in this very thing▪ wherein these two Evangelists thus seem to agree. For S. John saith cleerly that Mary anointed his feet with the spikenard, Joh. 12. 3. mentioning no teares, nor any thing but the oint∣ment, the odour of which so filled the house: but this sinner woman in Luke, though she brought into the house with her her vessell of oyntment, yet in another kind of addresse (and that which more became her that remembred her former heathen, or sinfull course,) she first stood by his feet behind him weeping, and began to bedew his feet with tears, then wiped off the tears with the haires of her head, and yet farther kissed his feet (all which we find not in S. John) and then anointed his feet with the oyntment, which is the only circumstance wherein they agree, and so it cannot be thought argu∣mentative against so much to the contrary. And if it be farther granted that this Pharisees name was Simon also, but yet was another person from Simon the leper (as 'tis sure enough Simon was a very ordinary name at that time) I cannot foresee any the least probability against the truth of what hath been here observed.

[ c] * 1.159 V. 44. Water for my feet] That it was the fashion of those countries in their entertainments to wash their guests feet before meals, is frequently mentioned in the Old Testament. And the same was of Custome also among the Grecians in their more splendid extraordi∣nary feasts, as we find in Athenaeus, l. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. when they come together to dinner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they bring out to the guests baths for their feet of wine and spices.

[ d] * 1.160 V. 47. For] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies therefore and not for in this place is apparent not only by the clear impor∣tance of the Parable precedent, where he that had the greater debt forgiven is supposed to have greater love and kindness to the Creditour, and not therefore for∣given, because he had that love and kindness, but also by the signification of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is promiscuously taken for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.161 for, or therefore, and so (by an observation before mentioned, Note on Mar. 14. f) according to the practise of these writers, one of these Greek words may be taken for the other, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for used when the sense bears 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore. And so Mar. 9. 28. the same 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 clearly signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for what cause or why? Interrogatively. And so, I con∣ceive, on the other side, Ro. 5. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is set when the sense carries it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not therefore, but for, that verse being the proof of the former, not proved by it; and so Heb.* 1.162 11. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore is used for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for, or be∣cause; Moses was hidden by his Parents, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because he was a comely child; so Jam. 4. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because ye aske amiss; so the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also signifies both quia and ideo, and Ecclus. 31. 15. is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wherefore, when it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for, and 1 Pet. 1. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wherefore is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for. But as a more direct example of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wherefore, I suppose one place in S. John to be worth observing▪ Joh. 14. 17. where Christ having upon condition of their loving and obeying him, promised the Comforter or Paraclete to the disciples, v. 15. 16. that he might abide with them for ever, he saith of him, that worldly men cannot re∣ceive him, because they neither see nor know him, but, saith he, ye know him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in all reason is to be so rendred, that it may be the effect or consequent, not as the cause or

antecedent of the former, as the coming and abiding of the Paraclete was before mentioned as the consequent and reward of their loving and obeying, and not as the cause of that. And then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must bear the same sense exactly, which here we affixe to it, therefore, or for this cause (as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) he remai∣neth with you, and shall be in, or among, you.

CHAP. VIII.

1. AND it came to passe afterward, that he went throughout every city and village preaching and shewing the glad tidings of [the kingdome of God] and the twelve were with him.

[Paraphrase] 1. the doctrine of Christi∣anity, and the reformation which God now expected and required to be wrought among this people, or else he would send judgments on them.

2. And certain women which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom [went seven devils,]

[Paraphrase] 2. seven devils had been cast out,

3. And Joanna the wife of Chuza, Herods steward, and Susanna, and many others, which [ [note a] ministred unto him of their substance.]

[Paraphrase] 3. had supplied him with necessaries out of their own possessions.

4. And when much people were gathered together, and were come to him out of every city, he spake by a parable.

5. A sower went out to sow his seed, and as he sowed some fell by the way side, and it was trodden down,* 1.163 and the foules of the ayre devoured it.

6. And some fell upon a rock, and assoon as it was sprung up; it withered away, because it lacked moisture.

7. And some fell among thorns, and the thorns sprang up with it, and choak∣ed it.

8. And some fell on good ground, and sprang up, and bare fruit an hundred fold. And when he said these things, he cried, He that hath eares to hear, let him hear.

9. And his disciples asked him, saying, [What might this parable be?]

[Paraphrase] 9. What is the meaning of this parable?

10. And he said, Unto you it is given to know the mysteries of [the kingdome of God, but to others in parables, that seeing they might not see, and hearing they might not understand.]

[Paraphrase] 10. Christian doctrine, but to others I spake in parables, that that prophecy of Isaias might be fulfilled on them, which said, Hearing ye shall hear and not understand, and seeing ye shall see and not perceive, God denying them those more clear means, and allowing them none but parables, as a punishment of their former obduration against his means. See Mat. 13. 14.

11. Now the parable is this, The seed is the word of God.

12. Those by the way side are they that hear: then cometh the devil and taketh away the word out of their hearts, lest they should beleive and be saved.]

[Paraphrase] 12. They that receive the word, parallel to the seed sown by the path or way, are those hearers which receive it so little way into their hearts, that the devil comes presently and picks it up, as birds doe corn, and so they are never the better for it.

13. They on the rock are they which when they hear,* 1.164 receive the word with joy, and these have no root, which for a while believe, and in time of temptation fall away.

14. And that which fell among thorns are they which when they have heard, goe forth, and [are choaked with cares, and riches, and pleasures of this life, and bring no [note b] fruit to perfection.]

[Paraphrase] 14. are choaked by the de∣ceitfulnesse of riches, and plea∣sures, and the cares of this world, and doe not persevere till time of bringing forth ripe fruit, that is, till harvest, fall off after some few Christian performances.

15. But that on the good ground are they which in an honest and good heart, having heard the word keepe it, and [bring forth fruit with* 1.165 patience.]

[Paraphrase] 15. continue in all Christi∣an practise, and never fall off again.

16. No man when he hath lighted a candle, covereth it with a vessel, or put∣teth it under a bed, but setteth it on a candlestick, that they which enter in may see the light.

17. For nothing is secret that shall not be made manifest, neither any thing hid, that shall not be known and come abroad.]

[Paraphrase] 17. For 'tis not Gods will that any talent should be laid up uselesse and unprofitable. Mat. 10. 26. Mar. 4. 22.

18. Take heed therefore, how ye hear: for whosoever hath, to him shall be given, and whosoever hath not, from him shall be taken even that which he see∣meth to have.]

[Paraphrase] 18. See therefore that you receive profit by what you hear: For to him that em∣ploies his present stock, shall more be given, But from him which doth not so, even that which hath formerly been given him, shall be taken away again. Mat. 13. 12.

19. Then came to him his mother and his [brethren,] and could not come at him for the prease.

[Paraphrase] 19. Kindred neer unto him, Mat. 12. 46.

20. And it was told him by certain which said, Thy mother and thy brethren stand without desiring to [see thee.]

[Paraphrase] 20. Speake with thee.

21. And he answered and said unto them, My mother and my brethren are these which hear the word of God and doe it.* 1.166

22. Now it came to passe on a certain day,* 1.167 that he went into a ship with his dis∣ciples, and he said unto them, Let us goe over unto the other side of the lake, and they lanched forth.

23. But as they sailed he fell asleep, and there came down a storm of wind on the [note c] lake, and [they were filled with water] and were in jeopardy.

[Paraphrase] 23. their boat was filled with water,

24. And they came to him and awoke him, saying, Master, Master, we perish. Then he arose and [rebuked the wind and the raging of the water, and] they cea∣sed, and there was a calme.

[Paraphrase] 24. commanded the wind to cease, and the waves of the sea not to move so turbulently, and accordingly

25. And he said unto them, Where is your faith? And they being afraid won∣dred, saying one to another, What manner of man is this? for he commandeth even the winds and water, and they obey him.

26. And they arrived at the countrey of the Gadarens,* 1.168 which is over against Galilee.

27. And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house but in the tombes.

28. When he saw Jesus, he cried out and fell down before him, and with a loud voice said, What have I to doe with thee, Jesus thou son of God most high? I beseech thee [torment me not.]

[Paraphrase] 28. let me alone to conti∣nue where I am, and doe not before my time cast me into the place of torments, the pit of hell, v. 31. See Mar. 5. note b.

29. (For he had commanded the unclean spirit to come out of the man; for oftentimes [it had caught him, and] he was kept bound with chaines and with fet∣ters, and he brake the bands, and he was driven of the devil into the wildernesse.)

[Paraphrase] 29. the devil possest him and put him into a kind of ra∣ving fit, which made him very unruly, and thereupon

30. And Jesus asked him,* 1.169 saying, What is thy name? And he said, Legion, because many devils were entred into him.

31. And they besought him that he would not [command them to goe out into the [note d] deep.]

[Paraphrase] 31. cast them into the pit of hell.

32. And there was there a herd of many swine feeding on the mountains, and they besought him that he would suffer them to enter into them: [and he suffered them.]

[Paraphrase] 32. and to shew the people the destructive power of this Legion of devils, if not re∣strained by his omnipotent goodnesse, and so to let them see the great benefits that were now come to them, if they would receive and believe in Christ, he did permit (or not restrain) them to doe what they so much desired, to enter into the swine. See Mar. 5. 13.

33. Then went the devils out of the man, and entred into the swine, and the herd ran violently down a steep place into the lake, and were choaked.

34. When they that fed them saw what was done, they fled, and went and told it in the city and in the [countrey.]

[Paraphrase] 34. villages in the countrey.

35. Then they went out to see what was done, and came to Jesus, and found the man out of whom the devils were departed sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid.

36. They also which saw it told them by what means he that was possessed of the devils was healed.

37. Then the whole multitude of the countrey of the Gadarens round about besought him to depart from them; for they were taken with great feare; and he he went up into the ship, and returned back again.

38. Now the man, out of whom the devils were departed, besought him that he might [be with him,] but Jesus sent him away, saying,

[Paraphrase] 38. be one of his constant attendants, or disciples,

39. Return to thine owne house, and shew how great things God hath done for thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.

40. And it came to passe that when Jesus was returned, [the people gladly re∣ceived him,] for they were all waiting for him.

[Paraphrase] 40. the people of the place were very much joyed at his coming,

42. And behold there came a man named Jairus,* 1.170 and he was [a ruler of the syna∣gogue,] and he fell down at Jesus feet, and besought him that he would come into his house:

42. For he had one onely daughter about twelve yeares of age, and [she* 1.171 lay a dying.] But as he went, the people thronged him.

[Paraphrase] 42. she was by him left rea∣dy to die, but by this time that he came to Christ, actually dead, Mat 9. 18. (though that was not certainly known by him, till v. 49.)

43. And a woman having† 1.172 an issue of blood twelve yeares, which had spent all her living upon Physitians, neither could be healed of any,

44. Came behind him, and touched the border of his garment, and immedi∣ately her issue of blood stanched.

45. And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and prease thee, and sayest thou, Who touched me?

46. And Jesus said, Some body hath touched me: for I [perceive that virtue is gone out of me.]

[Paraphrase] 46. know some cure hath been wrought by the touching of me.

47. And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people, for what cause she had touched him, and how she was healed immediately.

48. And he said unto her, Daughter be of good comfort, thy faith hath made thee whole, goe in peace.

49. While he yet spake, there cometh one [from the ruler of the synagogues house, saying to him, Thy daughter is dead, trouble not the Master.]

[Paraphrase] 49. from the house of Jai∣rus (ver. 41.) which brought him word that his daughter was dead, and therefore he should not put Christ to the trouble to come down to work a cure, when she was already dead.

50. But when Jesus heard it, he answered him, saying, Fear not, believe only, and she shall be made whole.

51. And when he came into the house, he suffered no man to goe in, save Peter and James and John, and the father and the mother of the maiden.

52. And all wept and bewailed her: but he said,] Weep not, she is not dead, but sleepeth.

[Paraphrase] 51, 52. And coming into the house where there was al∣ready a great company of neighbours gathered together, weeping and bewailing the de∣ceased, he suffered none of those that came with him to goe in, save Peter &c. And seeing the company within lamenting her death, he comforted them, saying,

53. And they laughed him to scorn, knowing that she was dead.

54. And he put [them all] out, and took her by the hand, and called, saying, Maid, arise.

[Paraphrase] 54. all those that were there lamenting,

55. And her spirit came again, and she arose straightway, and [he commanded to give her meat.]

[Paraphrase] 55. that they might per∣ceive that she was really revived and not onely in appearance, and withal to refresh her, he commanded them that were in the house to set some food before her.

56. And her parents were astonished, but he charged them that they should tell no man what was done.

Annotations on Chap. VIII.

[ a] * 1.173 V. 3. Ministred] The true notion of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so often used in the Scripture will be worth con∣sidering a while, for the right understanding of all pla∣ces where 'tis used. And 1. it is sufficiently known to belong unto and to be frequently taken in general for any kind of service, or ministery. Such was that of disciples, who waited, attended on the Prophets, did their servile offices (see Mat. 3. h.) and accordingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken for such a disciple, Joh. 12. 26. com∣pared with Luk. 6. 40. Mat. 10. 25. But omitting this ordinary notion, the best rise will be by conside∣ring the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it referres to that one particular office of servants, that of waiting at feasts. Thus Lucian in his Cronosol. among the leges Convivales mentions this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let the waiters do nothing out of favour, or par∣tiality, to any: where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are those that in feasts distribute the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or portions, to each guest, as it follows there, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not to one a larger or better, to an∣other a meaner or lesser piece, but equality in all. For this we find among those rites or customes of feasts, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 distributed the portions, first to the master of the feast, and then to the guests, each of them in or∣der, either according to the direction of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the orderer of the feast, or as they pleased them∣selves, when he did not direct, onely according to that rule of equality, that they should not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, give one a great, another a very little portion. This we find in Lucian, both in his Cronosol. and Epist. Saturn. and speaking of unjust officers, he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the division of a swine the servant gives his master half of it with the head, and to the rest a few bones. Agreeable to this custome of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 giving to every man his portion, is that of our Saviour, Luk. 12. 37. speaking of a master that entertains his servants, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he shall gird himself like a servant, and make them lie down, and passing from one to another shall distribute to every man his portion; a parallel to which we have in* 1.174 Lucian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when a rich man en∣tertains his servants, and ministers to them, he and his friends with him. This, as was even now intimated, belonged primarily to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the governour, or orderer of the feast, and thus we read of Christ, when he entertained the multitudes, he acted the part of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when he had given thanks he gave to his disciples, as the oecono∣mus to the waiters, and they to the multitudes, to every man single his portion. So that still the office of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to distribute the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, though the oeconomus break, or divide them. So that that say∣ing of Christ, Mat. 20. 28. and, in the same words al∣most, Mar. 10 45. may justly be understood of this custome, and this use of the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The son of man came not that others might minister to him, or distri∣bute favours, or shew kindnesses to him, but he to distri∣bute to them, and, as it follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to distribute that great gift among his disciples and all mankind, his life for the redemption of the world. Neither is this interpretation resisted or made lesse probable by that which went before, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. but it shall not be so among you, but he that will become great among you, let him be your minister, and he that will be first, let him be your servant; as if the words belonged onely to the humility required by Christ of Christian Governours: for there be two things there spoken of by Christ, concerning the Heathen Ru∣lers, (to which the Christian are opposed) one that they do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, use their servants, as Lords, and owners of them, as of a possession (as servants were rec∣koned by them among their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their wealth, or riches) and so reap fruit and profit by their labours, Which* 1.175 Xenophon calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be profi∣ted by them; the 2d that they do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, exercise despotical power over them, To which two Christ here opposes these two other duties of a Christian governour in his Church; 1. that he shall be beneficial or profi∣table to those that are under him; 2ly. that he shall be humble toward them; and the first of these is here meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being a minister, as the 2d by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being a servant, and therefore Christ re∣turns and speaks farther to that, The son of man came not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be ministred unto, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to minister, and what that is he farther expresses, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and to give his life, &c. From this festival custome set down in all the parts, Joh. 2. 9. (where there is be∣side the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or master of the feast, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the divider of the meats and wine, and again the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ver. 5. which distribute and carry it, being divi∣ded, to each guest) we may clearly fetch the office of the first Deacons in the Church, who were to distri∣bute to the poor, as every one had need, under the A∣postles, as the oeconomi, or chief dispensers, and to take off that toyle from them, and so in like manner at the administration of the Eucharist to be ministerial to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Bishop, or Praefect, and distribute that wine and bread which he had consecrated. See* 1.176 Justin Martyr Apol. 2. But to the former of these, that of distributing to the poor, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ministring, in Scripture peculiarly belongs, and so still makes good that notion which we now take it in. So Act. 11. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to send some relief to be distri∣buted to them that want, and Act. 12. 25. and 2 Cor. 8. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the liberality of distribution to the saints. So 1 Pet. 4. 10. where spea∣king of hospitality, he bids them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dispense, or distribute, that is, give, and again v. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if any man exercise liberality to the poor; So the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Act. 6. the dayly distribution to the poor widowes, or, as the 16. Canon of the Councel in Trullo interprets the place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the dispensing of necessaries at their tables, and

therefore Zonaras on that Canon explains it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dispensers of meat, (meaning, I suppose, un∣der the chief oeconomus or steward) rather the distribu∣ters of it. Thus in* 1.177 Julian, speaking of the Galilae∣ans, as he styles the Christians, you shall find, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their feasts of love and entertainments, and distribution at tables, by which, saith he, they allu∣red many to their religion. So in Procopius's scholia on 1 Sam. 9. there is mention 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which sure is ill rendred Apostolorum ministrantium of the Apostles that ministred, and should be rendred in the passive sense, administratione or liberalitate alio∣rum utentium, they that were ministred to, for so he adds out of S. Paul, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 you sent twice to my wants. I shall need to adde no more to this, but onely that what some did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, distribute or dispense onely as instruments or officers or ministers of others liberality, that also some did out of their own estates, and so here these women did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of their own goods. So, I suppose, One sipho∣rus, 2 Tim. 1. 18. So Phoebe, Rom. 16. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the minister of the Church in Cenchrea,* 1.178 who is therefore called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Hesychius) an entertainer, and succourer of many, and of Paul himself. It is a mi∣litary word, of souldiers relieving and defending and rescuing one another, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and a work of mercy. And he that exerciseth it, is called indifferent∣ly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (see Rom. 16. 2.) So in * 1.179 Demosthenes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who help'd Aphobus to defraud me. And in Strabo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he maintained, defended a false opinion, and many the like. And this Phoebe thus called, and such as she, were the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sisters or Christian women, that accompanied the Apostles in their travails, and provided for them, that they might preach, and not be put to earne their livings with their hands, 1 Cor. 9. 5. Of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, see Note on Phil. 1. c.

[ b] * 1.180 V. 14. Bring no fruit to perfection] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here is best explained by Hesychius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to bring forth fruits in the season, or perfect fruits. Phavorinus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to bring forth perfectly. Josephus uses it of women that go their full time, that do not miscarry or bring forth abortives; and so it here belongs to that corn that prospers, and thrives, and comes on well, and conti∣nues till harvest, and miscarries not by any defect in the soyle, or other ill accident.

[ c] * 1.181 V. 23. The lake] That which is here truely called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (for so it was, the lake (and not the sea) of Gene∣sareth, c. 5. 1.) is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sea, Mat. 8. 24. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.182 the sea of Galilee, Mat. 4. 18. and Joh. 6. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and c. 21. 1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sea of Tiberias. And all this not because it was a sea, but because of the am∣biguity of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which as it signifies the sea, so also any lake or confluence of waters, and is used for that great vessel in the Temple, 1 Kin. 7. 23. which being of such a largenesse (30 cubits round, and 5 cu∣bits high, and containing 2000 baths) was a kind of lake, and is there so called, a molten lake, the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being there used, and by us rendred sea, but would be more properly lake. And so likewise the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the other Gospels would be better, according to the sense, rendred lake also, the lake of Galilee, and Tiberias. See Lyra on Gen. 1. 10.

[ d] * 1.183 V. 31. The deep] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should here signifie the pit of hell, the place created for the devil and his an∣gels, wheresoever it is situate, may be guess'd by the na∣ture of the word, which signifies bottomlesse, and from the use of it in some other places of the New Testa∣ment, as Revel. 9. 1, 2. and 11. 7. and 17. 8. and 20. 1, 3. where there is mention of chaines, as there is of tartarum, 2 Pet. 2. 4. And so also the context here inclines it, for the first request of the devil to Christ was, v. 28. I beseech thee torment me not, and in the other Gospel, Mat. 8. 29. Art thou come to torment me before my time? expressing the devils fear that by this coming of Christ he should presently be cast into his chains of hell (see Note on Mar. 5. b) and confined to those torments, which he thought belong'd not to him till the day of judgement, and the next was in plain words, not to send him into hell, or the pit.

CHAP. IX.

1. THen he called his twelve disciples together, [and gave them power and au∣thority over all devils,] and to cure diseases.

[Paraphrase] 1. and to qualify them for their office, he gave them power to cast out devils out of those that were possess'd with them.

2. And he sent them to preach the Kingdom of God, and to heal the sick.

3. And he said unto them, [Take nothing for your journey, neither staves] nor scrip, neither bread, neither money, neither have two coats a piece.

[Paraphrase] 3. Make no provision for your journey, nor take with you so much as a staffe to guard you by the way, see Mat. 10. e.

4. And whatsoever house ye enter into, [there abide] and thence depart.

[Paraphrase] 4. as long as you remain in that city. Mat. 10. 11.

5. And whosoever will not receive you, when ye go out from that city, shake off the very dust from your feet [for a testimony against them.]

[Paraphrase] 5. by that means to testify to them and others, that ye have been with them, and have not been received, but unworthily rejected by them, and accordingly to expresse to them, what is likely to befall them. Mat. 10. 14.

6. And they departed and went through the towns preaching the Gospel, and healing every where.

7. Now Herod the Tetrarch heard of all that was done by [him, and he was per∣plexed, because that it was said of some, that John was risen from the dead.]

[Paraphrase] 7. Christ, and he did not know what to think, because some said, that it was John Baptist risen from the dead, who having been killed by him, he feared he would now work some eminent revenge on him for it,

8. And of some, that Elias had [note a] appeared,] and of others, that one of the old Prophets was risen again.

[Paraphrase] 8. some that Elias was come,

9. And Herod said, John have I beheaded, but who is this of whom I hear such things? and he desired to see him.

10. And the Apostles when they were returned, told him all that they had done, and he took them, and went aside privately into a desert place, [belonging to the city called Bethsaida.]

[Paraphrase] 10. within the territory of Bethsaida.

11. And the people when they knew it followed him: and he received them, and [spake unto them of the kingdom of God] and healed them that had need of healing.

[Paraphrase] 11. preached the Gospel to them,

12. And when the day began to wear away, then came the twelve and said unto him, Send the multitude away, that they may go into the countrey and townes round about, and [† 1.184 [note b] lodge] and get victuals, for we are here in a desert place.

[Paraphrase] 12. refresh themselves

13. But he said unto them, Give ye them to eat. And they said, We have no more then five loaves and two fishes, [except we should go and buy meat for all this people.]

[Paraphrase] 13. and cannot give them entertainment, unless we should go and buy, and that must be a large proportion to feed all this people.

14. For they were about five thousand men. And he said to his disciples, Make them sit down [by fifties in a company.]

[Paraphrase] 14. See note on Mar. 6. e. and Mat. 8. g.

15. And they did so, and made them all sit down.

16. Then he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples [to set before the multitude.]

[Paraphrase] 16. that they might distri∣bute to the multitude a portion for every one. Mat. 14. 20.

17. And they did eat, and were all filled, and there was taken up of fragments that remained to them twelve baskets.

18. And it came to passe, as he was* 1.185 alone praying, his disciples were with him, and he asked them saying, Whom say† 1.186 the people that I am?

19. They answering said, John the Baptist, but some say, Elias, and others say, that one of the old Prophets is risen again.

20. He said unto them, But whom say ye that I am? Peter answering said, [The Christ of God.]

[Paraphrase] 20. The Messias.

21. But he straightly charged them, and commanded them to tell no man that thing.]

[Paraphrase] 21. See note on Mat. 8. b.

22. Saying [The Son of man must suffer many things, and be rejected of the Elders and chief Priests and Scribes,] and be slain, and be raised the third day.

[Paraphrase] 22. The prophecies must be fulfilled which affirm that the Messias shall suffer many things, and be rejected by the great Sanhedrim.

23. And he said unto them all, If any man will come after me, let him deny himself, and take up his crosse daily and follow me.

[Paraphrase] 23. Mat. 10. 38.

24. For whosoever will save his life shall lose it, but whosoever will lose his life for my sake, the same shall save it.

[Paraphrase] 24. Mat. 10. 39. Mar. 8. 35.

25. For what is a man advantaged if he [gain the whole world, and lose him∣self, or be cast away?]

[Paraphrase] 25. gain all the wealth of the world, and lose his soul, or life? See Mat. 16. m.

26. For whosoever shall be ashamed of me, and of my words, of him shall the son of man be ashamed [when he shall come in his own glory, and in his Fathers, and of the holy Angels.]

[Paraphrase] 26. when he comes so illu∣striously to punish his cruci∣fiers (or at last judg the world) See note on Mat. 16. o.

27. But I tell you of a truth, There be some standing here which shall not taste of death till they see the kingdom of God.]

[Paraphrase] 27. Which is not now so farre off, but that some here present shall live to see it.

28. And it came to passe [about an eight dayes] after these sayings, he took Pe∣ter and John and James, and went up into a mountain to pray.

[Paraphrase] 28. Six compleat dayes, but eight, reckoning the first and last. Mat. 12. m.

29. And as he prayed, the* 1.187 fashion of his countenance was altered, and his rai∣ment was ••white and glistering.]

[Paraphrase] 29. Like the whitenesse of a flash of lightning.

30. And behold, there talked with him two men, which were Moses and Elias,

31. Who appeared in glory, and spake of his [note c] † 1.188 decease, which he should ac∣complish at Jerusalem.]

[Paraphrase] 31. Which appearing, as An∣gels are wont, in a glorious condition, spake of his going out of this world (see note on Joh. 13. a. and 2 Pet. 1. f.) as of Moses out of Egypt to a Canaan, by this means delivering his faithful people, but withal destroying them that believed not, Jude 5. Of all which, and the several branches and consequents of it Jerusalem was shortly to be the scene, and first of his crucifixion there.

32. But Peter and they that were with him were heavy with sleep, and when they were awake they saw his glory, and the two men which stood with him.

33. And it came to passe, as they departed from him,] Peter said unto Jesus, Master, it is good for us to be here, and let us make three Tabernacles, one for thee, and one for Moses, and one for Elias, not knowing what he said.

[Paraphrase] 33. And as Moses and E∣lias were parting from Christ, Mat. 17. 4.

34. While he thus spake, there came a cloud, and overshadowed them, [and they feared, as they entred into the cloud.]

[Paraphrase] 34. and they were amazed with fear, as the cloud came so near to them.

35. And there came a voyce out of the cloud saying, This is my beloved Son, hear him.

36. † 1.189 And when the voice was past, [Jesus was found alone: and they kept it close, and told no man in those dayes any of those things which they had seen.]

[Paraphrase] 36. Moses and Elias were departed from Jesus. And Christ commanded them to tell no man what they saw, till after his rising from the dead, Mat. 17. 9. and they obeyed his command and did accordingly.

37. And it came to passe, that on the next day, when they were come down from the hill, much people met him.

[Paraphrase] 37. Mat. 17. 15.

38. And behold, a man of the company cryed out, saying, Master, I beseech thee, look upon my Son, for he is my onely child.

39. And lo [a spirit taketh him, and he suddenly cryeth out, and* 1.190 it teareth him that he foameth again, and bruising him hardly departeth from him.]

[Paraphrase] 39. a sore affection seiseth upon him at certain times of the moon, and makes him cry out, and it causeth such a boyling and agitation within (see note on Mar. 9. c.) that he foames at mouth, and it never departeth from him without great pain and agony: this coming to himself again (though when it first takes him, it makes him senselesse, Mar. 9. 25. able neither to speak nor hear) is joyned with an horrible torment, and many grievous bruises remain afterward. See note on Mar. 17. c.

40. And I besought thy disciples to cast him out, and they could not.]

[Paraphrase] 40. And I earnestly intrea∣ted thy disciples, that went about doing miracles, v. 6. to cure him of this Epilepsy, and they were not able.

41. And Jesus answering said, O faithlesse and perverse generation, how long shall I be with you and suffer you?] Bring thy son hither.

[Paraphrase] 41. And Jesus said to his disciples, What an act of per∣verse infidelity, not of weaknesse, is this in you? will my presence so long, and the power given you by me, v. 1. work no bet∣ter effects upon you? you will make your selves unworthy of such favours by your not making use of them, see Mat. 17. 21. and Mar. 9. 28. Having thus reprehended his disciples, he said to the man,

42. And as he was yet a coming [the devil threw him down and tare him: and Jesus rebuked the unclean spirit, and healed the child] and delivered him again to his father.

[Paraphrase] 42. he fell into a fit of that disease, which by the power of the devil was brought upon him, and fell down, and after his manner it made an horrible agitation or tumult within him, and Jesus cast out the devil, and freed the man from the disease,

43. And they were all amazed at the mighty power of God, but while they wondred every one at all things which Jesus did, he said unto his disciples,

44. Let these sayings sink down into your eares, for the son of man shall be de∣livered into the hands of men.

[Paraphrase] 44. Mark what I say unto you, It is this, I shall shortly be put to death by the Jews and Romans, and shall suddenly rise again, Mat. 17. 23, 24.

45. But they understood not [this saying, and it was hid from them, that they perceived it not, and they feared to ask him that saying.]

[Paraphrase] 45. what he meant by those words, & though they thought much upon it, yet could not they imagine what it meant, and yet they durst not ask him the meaning.

46. Then there arose a reasoning among them, which of them should be greatest.]

[Paraphrase] 46. But by occasion of them, thinking Christs kingdome should shortly begin, they fell into a dispute among themselves, who of them should have the highest dignity at this revelation of Christs kingdom.

47. And Jesus perceiving the thought of their heart, took a child, and set him by him,]

[Paraphrase] 47. And Christ either be∣ing asked by some of them, Mat. 18. 1. or else of his own accord, discerning by his divine knowledge the debate they were engaged in (though now they were ashamed that he should know it, Mar. 9. 33, 34.) and being willing to cure this vain ambition in them, took a little child, and set him in the next place to himself,

48. And saith unto them, Whosoever shall receive this child in my name, recei∣veth me, and whosoever shall receive me, receiveth him that sent me, for he that is least among you all, the same shall be great.]

[Paraphrase] 48. And said unto them, The dignity that from me or in any kingdom accueth unto any, belongs to such as these, the humblest and meekest, The dignity which from my Father is communicated to me, and from me to others, is the portion of the meekest. See Mat. 18. 4.

49. And John answered and said, Master, we saw one casting out devils in thy name, and we forbad him, because he followeth not with us.

50. And Jesus said unto him, Forbid him not, [for he that he is not against us, is for us.]

[Paraphrase] 50. for though he keep not company with us, yet if he do it in my name, he is one that believes in me, and not to be forbidden. See Mar. 9. 39. and Mat. 12. 30.

51. And it came to passe [when the time was come that he should be [note d] received up, he stedfastly set his face to go to Jerusalem.]

[Paraphrase] 51. when the time was come (see Acts 2. a.) when he was to be crucified, not being terrified with that danger, he resolved firmely to go up to Jerusalem.

52. And sent [messengers before his face,] and they went and entred into a vil∣lage of the Samaritans to make ready for him.

[Paraphrase] 52. some of his disciples be∣fore, as harbingers (which was part of the disciples office.)

53. And they did not receive him, because his face was as though he would go to Jerusalem.]

[Paraphrase] 53. And the Samaritans would not give him reception, because he appeared to them to be a going to Jerusalem, and they never do so, but worship in mount Gerizim, Joh. 4. 20. and so separate from all those that think Jerusalem the onely place of worship.

54. And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven and consume them, even as E∣lias did?

55. But he turned and rebuked them, and said, [Ye know not what manner [note e] spirit ye are of.]

[Paraphrase] 55. The Christians spirit, the oeconomy, or course pre∣scribed them, differs much from that of a Prophet in the Old Testament, moved by zeal against the enemies of God: The course which you must take with such is that of sweetnesse and perswasivenesse, and this proposal of yours is very contrary to that.

56. For the son of man is not come to destroy mens lives, but to save them. And they went to another village.]

[Paraphrase] 56. For I came not to kill any, but to preserve and rescue from death, and from all that is ill: And all the revenge that Christ thought fit to act upon them was to leave them, and go to another village.

57. And it came to passe, that as they went in the way, a certain man said unto him, Lord, I will follow thee withersoever thou goest.

58. And Jesus said unto him, [The Foxes have holes, and the birds of the air have nests, but the son of man hath not where to lay his head.]

[Paraphrase] 58. you had best to consi∣der what you do, for doing so will be far from advancing any temporal interest of yours, Mat. 8. 20.

59. And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father.]

[Paraphrase] 59. And there was another 〈◊〉〈◊〉 of his, who had alrea∣dy undertaken his service, and attended on him, Mat. 18. 21. who came unto him, and said, Sir, before I betake my self wholly to attendance on thee, spare me so long, till I have buried my father, either now newly dead (of which the news is now come to me) or very old, whom I would attend while he lives, and give him that civility of burial, and then come and follow thee. (Theophylact.)

60. Jesus said unto him, Let the dead bury their dead, but go thou, and preach the kingdom of God.]

[Paraphrase] 60. But Jesus replied unto him, The Nazarite, Num. 6. 7. being consecrated to God, was not to pollute himself with his dead father, but leave that work of burying him to others, and so the Priest also; and therefore thou that hast, by the tender of thine attendance, consecrated thy self to me, must referre that office of burying thy father to others that have not undertaken that attendance, and set presently about thy task of preaching the Gospel. See note on Mat. 8. 22.

61. And another also said, Lord, I will follow thee, but let me first go bid them farewell that are at home at my house.

62. And Jesus said unto him, [No man having put his hand to the plough, and looking back, is fit for the kingdom of God.]

[Paraphrase] 62. He that holds the plough must follow it close, and not make errands home, or betake himself to any other businesse, till his dayes work be done; if he do, he will not be fit for that imployment: So thou if thou wilt undertake my service, must not* 1.191 defer or procrastinate, but presently set to it, without any delay, and then follow it with the same diligence: and if thou art not thus ready to set out with me, if thou either pretendest, or really hast such kindnesse to thy former course and what thou hast left at home, as to take thee off one day from my service, thou art not worthy of the dignity and advantages of a Christian life, art no competent judge of them, nor consequently fit for a disciple of mine.

Annotations on Chap. IX.

[ a] * 1.192 V. 8. Appeared] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appeared seems here to be taken for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was come. So 'tis evidently in 2 Mac. 7. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I know not how ye came into my wombe. So the Scholiast of Theocritus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, appearing signi∣fies coming. So Plato in the beginning of his Protago∣ras, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, whence comest thou Socrates? So Chrysostome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.193 thou canst not come to the city which is above.

[ b] * 1.194 V. 12. Lodge] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifies among Mariners 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to come back and retire from the sea to the haven, and from thence 'tis applied to travailers, that betake themselves to their inne, which is therefore called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be∣cause the man and the beast there layed down his la∣ding, and so 'tis generally to refresh ones self, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Phavorinus out of Hesychius.

[ c] * 1.195 V. 31. Decease] That Christs 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifies his death, and going out of this world, will be acknow∣ledged 1. by the use of a parallel phrase to this sense, Joh. 13. 1. where his death is call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a passing out of this world, typified there by the Pasch in the beginning of the verse, and that we know was instituted as a commemoration of the Exodus, or going out of Aegypt, 2ly. by S. Peters using it of himself 2 Pet. 1. 15. to signifie his departure, before express'd by the laying down his tabernacle, v. 13. But that it is here al∣so, in a more solemn sense, of somewhat a greater lati∣tude, may appear by this, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Christ is here said to be the subject of the discourse betwixt Elias and Moses, and Christ, upon mount Tabor. And what the matter of that discourse was, hath been set down at large, from sufficient evidences, Note on Mat. 17. a. viz. the coming of the great and terrible day of the Lord, Malac. 4. 5. before which Elias was first to come. Which being there sufficiently manifest, and explained to denote the approaching destruction of the obstinate, unbelieving Jews may farther be cleared by another place, wherein 'tis mention'd what the subject of this discourse was, that of S. Peter, that was present at this vision, 2 Pet. 1. 16. where he affirmes, that at his being on the mount Tabor with Christ, he had a reve∣lation concerning (that which was the matter of that whole Epistle of his) the power and coming of Jesus Christ (which what it signifies in divers places of the New Testament, viz. a middle second coming of Christ upon the Jews, hath been shewn at large, Note on Mat. 24. b.) And so again, 1 Pet. 5. 1. when he saith he was a witness of Christs sufferings, and a partaker of the glo∣ry which should be revealed, that latter seems to referre to his presence at the transfiguration, where this glory that was to follow Christs sufferings was represented to him and two other disciples. To which purpose 'tis also observable in what sense we find the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used Heb. 11. 22. and in the title of the second book of Moses, to denote the departure of the Israelites out of Aegypt to Canaan. And accordingly in S. Judes Epi∣stle (which is but the Epitome of, and parallel to that 2d, of S. Peter) where S. Peter saith, 2 Pet. 1. 15, 16. I will endeavour to put you in mind of these things, that is, of this power and coming of our Lord which he had made known to them, he hath these words v. 5. I would put you in mind, that the Lord having delivered the people of Israel out of the land of Aegypt, destroyed those that did not believe. Which referring to that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Moses's bringing the Israelites out of Aegypt, supposes that to be an image or resemblance of that coming of Christ, that is, of what Christ should now do within a while, viz. that being gone out of the world, and by that means of his death having brought his people out of their captivity, he should not onely overwhelm his enemies the Jews, like Pharaoh and the Aegyptians, but withal destroy the wicked, impure, Gnostick Chri∣stians, like the disobedient Israelites in the wildernesse. And that this (as it may properly be contain'd under the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so) was the thing that Saint Luke meant here by it, may probably appear 1. by the agree∣ablenesse of it, and by the Evangelists referring it (it came to passe, saith he, after these words about 8 dayes, that Jesus took Peter and John, &c. v. 28.) to the dis∣course immediately precedent (for the expressing of which, as by an Embleme, the transfiguration seems to have been designed) which is all to that purpose of preserving the believers that take up Christs crosse, and destroying all such, who (as the Gnosticks after∣ward, and those that were corrupted by them) should be most careful to preserve their lives; 2ly. by the men∣tion of Jerusalem, where all this was to be fulfill'd, first Christ to die there, then all these glorious works of God to be shewn upon that people, in destroying the unbelievers, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the disobedient pro∣vokers, Heb. 3. 12, 16, 18. among them, and preser∣ving the sincere, pure, persevering, faithful Christians in the midst of that destruction. These arguments do not pretend to demonstrate, but have been added ex abun∣danti to that one ground laid Mat. 17. (Note a.) onely as probabilities concurring with that which is there evidenced. To this may be added an observation of* 1.196 S. Chrysostomes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Our Lord Jesus Christ calls his co∣ming in the fleshby this title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or going out, citing Mat. 13. 3. of the Sower going out, and Iohn 16. 28. of his having come out from the father; and the same * 1.197 again, o 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

Christ fitly calls his coming 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Which observati∣on, if it have any force in it, then may this other middle coming of Christ to the destruction of the Jews, so of∣ten styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the coming of the Lord, and of Christ, be as fitly here express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not the going away, or departure from this earth, but his coming in power and vengeance from heaven a consequent of his Ascen∣sion thither. On* 1.198 this place of S. Chrysostome the learned Andrew Downes observes, that the Hebrews ex∣presse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 any administration or dis∣charge of any office, by going in and going out. Which if it be applyable to the latter of them, taken alone, (as it is both here and in that place of S. Chrysostome) then 'tis a farther account of the propriety of this sense which I have affix'd to it, this coming of Christ to the destru∣ction of his crucifiers, being an eminent act of admini∣stration of his regal office (and thence oft called the kingdom of God) in the executing judgement on such traiterous opposers of his kingdom.

[ d] * 1.199 V. 51. Received up] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here applyed to Christ may possibly belong to his assumption up to hea∣ven out of this world, which then might be said to draw near: but 'tis somewhat more probable that it should signifie his Crucifixion which was to be at Jeru∣salem, toward which place he is here said to go, because his time was come. And to this the expression agrees, which is used by Christ, Joh. 12. 32. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if I be lifted up, which the text saith was a testification of the kind of his death that is, of his crucifixion: and indeed the Syriack word for the Crosse, being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to erect or lift up (noting the tignum or palus which was in sublime erectus) to be crucified, in the Syriack expression will be to be exalted or lifted up.

[ e] * 1.200 V. 55. Spirit] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Spirit is very di∣versely taken in the New Testament, 1. sometimes (with the addition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God or Christ, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 holy, and sometimes without it) for the eternal Spirit of God, the holy Ghost, the third person in the sacred Trinity, Mat. 28. 19 into which we are baptized. And from thence 2^dly. for the graces and gifts of that Spirit, whe∣ther those that are of use to all sor••s of men, as the Spi∣rit of supplication, Zach. 12. 10. that is, zealous ardent prayer, and accordingly we read of praying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephes.* 1.201 6. 18. in, or with, the Spirit, and Iude 20. with the addition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in, or with, the holy Spirit, pray∣ing as those do that are by the Spirit of God enabled or raised to perform this duty with some ardency. So Eph. 5. 19. being filled with the Spirit (in opposition to be∣ing drunk with wine) is expressed by speaking in Psalms and hymnes, and spiritual songs, in, or with, the heart, zealously and cordially, Or whether those which be∣long not to all, but onely to those which are thus to be qualified for any office, whether Regal, or Prophetick, or Evangelical. So the Spirit of prophecy Act. 2. 18. and the double portion of Elias's Spirit, that is, the right (as of primogeniture) of succeeding him in his prophe∣tick office.* 1.202 So 1 Cor. 14. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 zealous of Spirits, that is, of those gifts of tongues &c. that were given the Apostles for the planting of the Gospel. So v. 2. he that speaks with tongues,* 1.203 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, speaks in an hidden, unintelligible manner by that gift of tongues (see v. 19. and 23.) for no man heares, that is, understands him, and in the same sense v. 14. my Spi∣rit, that is, my gift of tongues prayeth, I make use of that gift, which no body but my self understands, &c. 3^ly. 'Tis taken for an Angel, whether good or bad; good, Revel. 1. 4. bad, Mar. 1. 23. 5. 2. and unclean, that is, diabolical, or evil spirit, as appeareth v. 9. From the ambiguity of which it is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Cor.* 1.204 12. 1. is taken in the latitude both for those that are acted with an evil, and which are inspired with a good Spirit, the Spirit of God, which is looked on as a fountain of all supernatural revelations, 1 Cor. 2. 12. and opposed there to the spirit of the world, that which the world knows or can reveal to us, (see Note on Rom. 9. a.) To this, I suppose, must be reduced another notion not farre distant, wherein the word Spirits signifies teachers, pretenders to inspiration from God, whether truely or falsly, so 1 Ioh. 4. 1. Believe not every spirit, but trie the spirits, whether they be of God, Give not heed to every teacher, but examine all such pretenders, whether they be truely of God, or no; for, as it followes, many false prophets have gone out into the world, where those false prophets are one sect of those spirits which must be examined. So v. 2. by this ye know the spirit of God, that is, a truely inspired teacher sent by God, Every spirit which confesses Jesus Christ which is come in the flesh, is from God, And v. 3. Every spirit which confes∣seth not, &c. (the spirit again is the teacher, for to him onely it belongeth to confesse or not confesse.) And this is that of Antichrist (the Antichristian tea∣chers) which cometh and now is in the world, which can∣not be affirmed again but of a person; Which is yet more manifest v. 5. They are from the world (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Masculine) therefore they speak from the world, and the world heareth them, You are from God, he that know∣eth God heareth you; Where the spirits before, are now described as teachers, worldly or divine, and again ex∣pressed in the end of ver. 6. by the Spirit of truth, and the spirit of errour, either orthodox, or erroneous, se∣ducing teachers, the latter of which are distinctly cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deceivers or impostors, 2 Ioh. 7. and those with the same character affix'd to them that belonged to the spirits which were not of God, 1 Ioh. 4. 3. From whence it will be most reasonable to interpret the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seducing spirits 1 Tim.* 1.205 4. 1. of persons al∣so, though the doctrines of devils that are joyned with them, would incline to interpret them of doctrines taught by such. 4^ly. 'Tis taken sometimes for an appa∣rition, the shape or seeming of a body, without any real corporeity in it. So Luk. 24. 37, 39. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they thought they saw a spirit, for which Mat. 14. 26. and Mar. 6. 49. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a phantasme is used.* 1.206 5^ly. It is taken for the spirit of man, the su∣preme diviner faculty, opposed to the body of flesh, Gal. 5. 17. 1 Thess. 5, 23. and set higher then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the soul, common to man with other sensitive creatures. So 1 Cor. 2. 11. the spirit of a man that is in him, to which it belongeth to search to the secrets and bottome of him. So 1 Pet. 3 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are the spirits and souls of men,* 1.207 (of the meaning of which place see Note on 1 Pet. 3. f.) So Ioh. 6. 63. the spirit that enliveneth is the soul that animates the body (as Jam.* 1.208 2. 26.) And from thence in the end of that verse (where he saith that the words which he spake unto them were spi∣rit and life) the meaning must be, that Christ spake not of a carnal, grosse, but an immaterial, spiritual eat∣ing, that is, receiving and laying up his doctrine in their hearts and souls, and amending their lives by it, (which is also the true, durable, profitable eating, farre beyond the corporeal, external, as Christ and his doctrine are the true Manna v. 55.) so Ioh. 4. 23. the true worship∣pers shall worship the Father in spirit,* 1.209 that is, the service and worship of God now under the Gospel, shall not consist in the external legal performances, but extend to the heart and soul, those duties of real purity and piety, which were typified by those legal shadows; So when the Spirit signifies the Gospel▪ as that is opposed to the Law under the title of the flesh, Gal. 3. 3. and in many other places, this is taken by Analogie from that accep∣tion of the spirit for the soul, as that is the principle of life, and that an inward principle. These are the more obvious acceptions of the word, which belong to most of the places where the word is used, and in most of them the Context will readily determine to which. In some few other places it is used in a different sense, and notes 6tly. a way of dispensation or oeconomy, a dispo∣sition or course of things, as when the Law is called the

spirit of bondage,* 1.210 Rom. 8. 15. that is, the way of dealing with men as with servants (as it was with the Jews) and on the other side the spirit of Adoption, the more inge∣nuous way of dealing, as with sons, now under the Go∣spel. And so here, when they would, as Elias had done, have called for fire on the Samaritans,* 1.211 Christ tells them they know not of what spirit they are, that is, they con∣sidered not under what dispensation they were, Christ came to save, &c. the course or way of proceedings which the Gospel brought in, or was meant to teach men, was very distant from that which had been obser∣vable in Elias under the Old Testament, and conse∣quently they must not do as Elias had done. Christ came to infuse and teach by his example and sermons an higher charity (even to enemies and rejecters of Christ himself) then was thought necessary before. They that rejected, and scoffed at a Prophet then, the Prophet had commission to destroy them, and accordingly without farther admonitions calls for fire from heaven to devoure them presently: But they that refuse and crucifie Christ, are by him prayed for, and are by his command yet farther to be preached to, and, if possible, brought to repentance; and according to this example, so are all Christians to conform themselves, and if they do, then are they said to be of Christs, and not of Elias's kind of spirit, of the Evangelical dispensation or oeconomy. So 1 Pet. 4. 14. If ye be reproached for the name of Christ, &c. the Spirit of God, that is, the same way of oeconomy which was used toward Christ incarnate, re∣steth on you, is used among you; 7^thly, It signifies af∣fection, temper, disposition of any (which is a sense light∣ly varied from the former) so Luk. 1. 17. the spirit of Elias is that temper, affection, zeal that was observable in Elias.* 1.212 So 1 Joh. 3. 24. By this we know that God abideth in us▪ by the spirit that he hath given us, that is, by our having the same temper, the same affection, which is so observable in God, that is, that of charity to our brethren, v. 23. That this is the meaning ap∣pears by comparing it with ch. 4. 12, 13. If we love one another, God abideth in us, &c. by this we know that we abide in him, and he in us, because he hath given us of his spirit. So Rom. 8. 9. Ye are not in the flesh, but in the spirit, that is, (in the former notion of the spirit for that inward purity and obedience required under the Gospel) ye must live pure, spiritual lives (without which there is no pleasing God v. 8.) if so be the spirit of God dwelleth in you, that is, if the sacred Evangelical temper of which we have the precepts and pattern in Christ, continue among you, But if any man have not the Spi∣rit of Christ, that is, if that temper so observable in Christ be not at all discernible in you, ye are none of his, ye cannot pretend to be Christians, or expect to enjoy the priviledges of such, and v. 11. If the spirit of him that raised up Jesus dwell in you, that is, if that divine Godlike temper be constantly in you, he that raised up Jesus from the dead, that is, God, will also quicken your mortal bodies, give even these mortal bodies of yours a joyful resurrection, by his spirit dwelling in you, that is, by the power of that same Spirit that raised Christ, if ye be now animated and quickened by that, if that di∣vine temper of his continue in you.* 1.213 So v. 14. being led by the Spirit is living according to the pattern set before us by Christ. And so the spirit of fear, and of power, and love, &c. 2 Tim. 1. 7. are those affections of fear on one side cowardise and timidity, and of courage and constancy and adherence to Christ (such as was exem∣plified to us in Christ, in declaring and asserting his Fa∣thers will) on the otherside. In the Old Testament 'tis farther used, sometimes for skill and abilities, Exod. 28. 3. the Spirit of wisdome to make Aaron garments, and Exod. 31. 2. Bezaleel is filled with the Spirit of God in wisdome, and in understanding, and in knowledge, and in all manner of workmanship. Sometimes for zeal, as 1 Sam. 11. 6. where the Spirit of God came upon Saul, and his anger was kindled greatly. Sometimes for a Commission to an office, or employment, as Iudg. 3. 10. the Spirit of God came upon Othniel, that is, he received mission from God, and he judged Israel. So upon Gedeon, ch. 6. 34. and on Ieptha, ch. 11. 29 and on Samson, ch. 13. 25. but this still joyned with extraordinary abili∣ties for the discharge of the office, and with particular incitations to some extraordinary things, which might testifie to men this their Commission from God, or to themselves, that they are thus designed and qualified for it. As appears by Sampson c. 14. 6. where the Spi∣rit of the Lord coming mightily upon him, denotes the strength which God gave him to kill the Lion, and that an essay of what he should be able to do to the Phili∣stines v. 19. Thus Num. 11. 17. when God takes of the spirit which is upon Moses, and puts it upon the Seventy, 'tis apparent that the Spirit there signifies the Commis∣sion or authority that Moses had to govern the people, together with abilities to discharge it (see Deut. 34. 9.) which is there communicated by God to the Seventy, as it follows, and they shall bear the burthen of the people with thee, that is, take part of the burthen of ruling them. So v. 25. The Lord took of the Spirit that was upon him, and gave it unto the Seventy, and when the Spirit rested upon them they prophecyed, &c. that is, some gifts extraordinary attended this commission, partly to signifie that they were thus set apart and endowed with authority by God, and partly to fit them for the dis∣charge of their office conferred on them. So v. 26. the Spirits resting on Eldad and Medad was Gods con∣ferring this authority on them, to which were joyned al∣so those gifts of the Spirit, and they prophecied also, and so ver. 29. Would God all the Lords people were pro∣phets, and that the Lord would put his Spirit upon them, that is, communicate that power to them which he had given to Moses, and qualifie them with extraordinary gifts accordingly. So at the making of Saul King, the Spirit of the Lord shall come upon thee, 1 Sam. 10. 6. some extraordinary change wrought on him, by which his commission was evidenced to himself and others, and so ver. 10. And proportionably in the New Testa∣ment, Christs Prophetick commission was thus con∣ferr'd on him, The Spirit of God descending like a dove, and lighting, or resting, on him, and (above what had before been done to any) a voice from heaven proclai∣ming this Commission to be given to him from his Fa∣ther, and this from Isa. 61. 1. is called the Spirit of the Lord being upon him, and that explained by his being anointed to preach, Luk. 4. 18. and by the Spirit of wisedom, &c. Isa. 11. 2, 3. which signifies a commission and all other extraordinary gifts and powers conferred upon him, and is called his being anointed with the ho∣ly Ghost and with power. And so of his Apostles Act. 2 4 their being fill'd with the holy Ghost, is their being endow'd with commission from heaven for that sacred function, and accordingly they spake with tongues (as the Seventy and Saul, after the Spirits coming on them, prophecied) as the Spirit gave them utterance, and this as the completion of that promise of Christ that they should be endued with power from on high, Luk. 24. 49. or receive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the power of the holy Ghost coming upon them. And so ever after, the ordai∣ning of a Bishop in the Church was expressed by his re∣ceiving the holy Ghost. Other uses there are of the word Spirit, which will be discernible by the Context, and be reducible to one or more of these, but are too long to be more particularly set down here.

CHAP. X.

1. AFter these things the Lord [appointed other* 1.214 seventy also, and sent them two and two before his face, into every city and place, whither he himselfe would come.]

[Paraphrase] 1. beside the twelve Apo∣stles, chose seventy others to be to him as disciples were wont to be to Prophets, that is, to go on his errands, as he should appoint them, which they did by turns, two at once, as har∣bingers proclaiming his approach in every city, whither he meant to come.

2. Therefore said be unto them, [The harvest truly is great, but the labourers are few, pray ye therefore the Lord of the harvest, that he would send forth la∣bourers into his harvest.]

[Paraphrase] 2. The province is large, and there be many that are ready to receive the Gospel, when it shall be preached to them, It is needfull therefore to pray to God to incline mens hearts to undertake this office of going and revealing it to them, for as yet there are very few for so great a task.

3. Go your wayes, [behold, I send you forth as lambes among wolves.]

[Paraphrase] 3. But when ye go, ye must expect to meet with dangers, and ill receptions.

4. Carry neither purse, nor scrip, nor shooes, and salute no man by the way.]

[Paraphrase] 4. Yet let not that deterre you, or put you upon making provisions before-hand for your journey, And as you go, spend no time in civilities with any, Intend and mind that one business you go about.

5. And into whatsoever house ye enter, first say, Peace be to this house.

6. And if [the sonne of peace be there] your peace shall rest upon it; if not, it shall turn to you again.

[Paraphrase] 6. any to whom peace pro∣perly belongs, any pious per∣son, called by an Hebraism the sonne of peace, (as the wicked Apostate traytor is the sonne of perdition, Joh. 17. 12.) any pliable person, capable of the blessing of the Gospel dwell there,

7. And in the same house remain eating and drinking such things as they give, for the labourer is worthy of his hire. [Go not from house to house.]

[Paraphrase] 7. Remove not out of one house to goe to another in the same city.

8. And into whatsoever city ye enter, and they receive you, [eat such things as are set before you.]

[Paraphrase] 8. receive without any scruple the entertainment which they offer you.

9. And heal the sick that are therein, and say unto them, [The kingdome of God is come nigh† 1.215 unto you.]

[Paraphrase] 9. See Mat. 3. note c.

10. But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,

11. Even the very dust of your city which cleaveth on us we do wipe off [against you:* 1.216 notwithstanding be ye sure of this, that the kingdome of God is come nigh† 1.217 unto you.]

[Paraphrase] 11. as a testimony of your obstinacy, and usage of us, (Mat. 10. 14. and Luke 9. 5.) and as a token to assure you that your destruction is very neer falling on you.

12. But I say unto you, that it shall be more tolerable [in that day] for Sodome then for that city.

[Paraphrase] 12. when that judgment comes. v. 14.

13. Woe unto thee, Chorazin, woe unto thee, Bethsaida; for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sack-cloth and ashes.]

[Paraphrase] 13. Woe unto you, ye ci∣ties of Jewry, among whom so many miracles have been shewn to work faith in you, and so to bring you to repentance, and all in vain: Had the like been done in heathen cities neer you, they in all likelihood would have been wrought on by them.

14. But it shall be more tolerable for Tyre and Sidon at the judgment then for you.]

[Paraphrase] 14. And accordingly their portion in the vengeance ap∣proaching shall be more supportable then yours.

15. And thou Capernaum which art exalted to heaven, shalt be thrust down to* 1.218 [hell.]

[Paraphrase] 15. destruction and desola∣tion. See Mat. 11. 23.

16. He that heareth you heareth me, and he that despiseth you despiseth me, and he that despiseth me despiseth him that sent me.]

[Paraphrase] 16. The not hearkning to your preaching, the despising of these warnings of yours is the despising of me that have sent you, and so of God that sent me, and hath destin'd this only means to avert his judgements from the world, and shall accordingly bring all vengeance upon the Jewes on their refusall.

17. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.]

[Paraphrase] 17. And when the seventy returned, they came to Christ and told him with great joy, that although it was not part of their commission, v. 9. yet they having used his name (as afterward, Acts 19. 13.) against devils, it thrived with them, the devils were subject to do what they bid them.

18. And he said unto them, I beheld Satan as lightning fall from heaved.]

[Paraphrase] 18. And he said to them; Wonder not at that, for it is determined that within a while the Prince of devils shall be dethroned, and fall from his great unli∣mited power in the world, as lightning when it flasheth and vanisheth doth, that is, come to nothing, never recollect again.

19. Behold I give unto you power to tread on Serpents and Scorpions, and over all the power of the enemy, and nothing shall by any means hurt you.]

[Paraphrase] 19. I bestow upon you a power to cast out devils, and to be above any harm that any the most noxious creature, which the devill may use as his instrument, can do unto you.

20. Notwithstanding in this rejoyce not, that the spirits are subject unto you, but rather rejoyce, because [your names are written in heaven.]

[Paraphrase] 20. you are children and heirs of God, set in that right way, in which as many of you as shall continue shall inherit eternall life. See note on Phil. 4. a. and Rev. 3. b.

21. In that hour Jesus rejoyced in spirit and said, I thank thee O Father,* 1.219 Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes, [even so Father, for so it seemed good in thy sight.]

[Paraphrase] 21. this is an act of thine infinite wisdom, and mercy, and condescension to the weak∣nesse of men, mixt with all justice toward the proud contemners.

22. All things are delivered to me of my Father,] and no man knoweth who the Son is, but the Father, and who the Father is, but the Son, and he to whom the Son will reveal him.

[Paraphrase] 22. I come not in mine own, but my Fathers name, all my power is delivered to me by him, and so my doctrine also,

23. And he turned him unto his disciples and said privately, [Blessed are the eyes which see the things that ye see.]

[Paraphrase] 23. It is an incomparable fe∣••••ty you are now partakers of. Mat. 13. 17.

24. For I tell you that many Prophets and Kings have desired to see those things which yee see, and have not seen them, and to hear those things which ye hear, and have not heard them.

25. And behold, [a certain Lawyer stood up and tempted him, saying, Master, what shall I do to inherit eternall life?

26. And he said unto him, what is written in the Law? How readest thou?]

[Paraphrase] 25, 26. a student of the Law, came to try what his judgement was about the Law, or rule of life, and asked him what was necessary to be observed to the attaining that eternall life which Christ promised: And he answered him, The very same which in the Law of Moses is set down as the main substantiall part of the Law, which he therefore bid him recite unto him.

27. And he answering said,] Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind, and thy neighbour as thy selfe.

[Paraphrase] 27. And he recited out of Deut. 6. 5. the known summary of the Law,

28. And he said unto him, Thou hast answered well, [this do and thou shalt live.]

[Paraphrase] 28. the due performance of this is all that I now re∣quire of thee to salvation.

29. But he willing to justify himself said unto Jesus, And who is my neigh∣bour?]

[Paraphrase] 29. But he willing to set out his own perfections, and being confident of his having performed the first part, the duties toward God, by the exact observance of the ceremonies of the Law, made no question concerning that, but for the second, the love of the neighbour, he proposed that other question, Who are contained under that title of neighbour?

30. And Jesus answering said,] A certain man went down from Jerusalem to Jericho, and fell among theeves, which stripped him of his raiment and wound∣ed him, and departed, leaving him halfe dead.

[Paraphrase] 30. This question Jesus thought best to answer by a parable, saying,

31. And [note a] * 1.220 by chance there came down a certain Priest that way, and when he saw him he passed by on the other side.]

[Paraphrase] 31. And a certain Priest without any knowledge of what had happened, at the same time went that way, and saw him, and would take no pity on him.

32. And likewise a Levite, [when he was at the place, came and looked on him, and passed by on the other side.]

[Paraphrase] 32. coming thither in his passage, staid so long as to see what condition he was in, and having done left him without any compassion.

33. But a certain Samaritane, as he journied, came where he was, and when] he saw him, he had compassion on him,

[Paraphrase] 33. But though the Priest and the Levite, which were his countrey-men, or fellow-Jewes, were not so compassionate, yet a Samaritan, which was not so, being of an Assyrian extraction, (see Joh. 4. 20.) and one whose religion separated him from the Jewes (Joh. 4. 9. and Lu. 9. 53.) was not so hardhearted, but assoon as.

34. And went to him, and [bound up his wounds, powring in oyle and wine,] and set him on his own beast, and brought him to an Inne, and took care of him.

[Paraphrase] 34. washed his wounds, applied healing things to them, and then bound them up cleanly, as surgeons are wont,

35. And on the morrow when he departed,* 1.221 he [took out] two pence, and gave them to the host, and said unto him, Take care of him, and whatsoever thou spend∣est more, when I come again, I will repay thee.

36. Which now of these three thinkest thou was neighbour unto him that fell among theeves?

37. And he said, He that shewed mercy on him. Then said Jesus unto him, [Goe and doe thou likewise.]

[Paraphrase] 37. Take that for an an∣swer to thy question, Who is thy neighbour, v. 29. For every person that is in want of thy relief, although he be to thee as a Jew to a Samaritan, upon terms of absolute separation and hostility toward thee, must be looked on by thee as the object of thy compassion and mercy, and of any charity of thine of which he is capable, Mat. 5. 43, 44.

38. Now it came to passe as they went, that he entred into a certain village, and a certain woman named Martha received him into her house.

39. And she had a sister called Mary, which also [sate at Jesus feet, and heard his word.]

[Paraphrase] 39. behaved her self as a disciple, never parted from him but attended diligently to all that was delivered by him.

40. But Martha was [cumbred about much serving and came unto him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she [note b] help me.]

[Paraphrase] 40. wholly taken up about making provision for (and distributing to) the guests, (see note on c. 8. a.) and she came to Christ, and desired him to bid her sister Mary to joyne with her to make provision for the company, which was too much for her to doe alone.

41. And Jesus answered and said unto her, Martha, Martha, thou art carefull and troubled about many things,]

[Paraphrase] 41. thou takest a great deal of unnecessary, though not cul∣pable pains (as in all worldly businesse there is a great deal more solicitude then is necessary,)

42. But one thing is needfull, and Mary hath chosen* 1.222 that good part, which shall not be taken from her.]

[Paraphrase] 42. But the one onely thing which is absolutely necessary, the hearing my word in order to the keeping it, the receving advantage by my coming to thy house, is much a more acceptable thing to me, then the entertaining me with so much diligence, and the advantage of this will continue to Mary to all eternity,

Annotations on Chap. X.

[ a] * 1.223 V. 31. By chance] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies li∣terally concurrence, when two things fall out together. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith He∣sychius, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (not with any re∣spect to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fortunae, but from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sum, the word signifying being and no more.) So places that lie toge∣ther are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Num. 21. 25. and 35. 3. and Deut. 2. 37. according to the notion of the Simple 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Hesychius, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And then the rendring will be most exactly thus, And the same time it fell out that a certain priest came down that way; according to * Calcidius's definition of fortune, that it is concursus simul cadentium causarum duum, originem ex proposito trahentium, ex quo concursu provenit aliquid praeter spē cum admiratione, a concurrence of two causes falling together, having their beginning from counsel, from which concurrence something proceeds besides hope with admiration. But in Hippocrates it is used fre∣quently to signifie any occasion of doing any thing, l. de Med. vet. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for pleasure, or for any other occasion, or concurrent thing, that being at the same time is the occasion of any thing. And then it may be rendred upon occasion, that is, having some business that occasion'd his going by at that time.

[ b] * 1.224 V. 40. Helpe] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, especially with a Genitive of the person joyn'd with it, signifies to succour, or relieve, any in distresse, so Lu. 1. 54. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he hath relieved Israel, a work of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mercy, as it follows, and a filling them with good things, when they were hungry v. 43. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 20. 35. to relieve the poor, and, as it there follows, to give to them. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Cor. 12. 28. the office of relieving the poor; see Note e. on that chap. From hence 'tis discernible, what is the full importance of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here;* 1.225 Christ was received and entertained in the house of Martha and Mary, Martha made provision for him, and all that were with him, this is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a great deal of work in providing for them all, at the beginning of the verse; hereupon she complains to Christ that Mary by heark∣ning to him left her 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to minister to them, or provide for them alone, without any body else, and thereupon desires him to bid her bear her company, in making provision for them, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, noting the making this provision, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 added to it, the joyning with her, or bearing her company, contrary to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, her doing it alone, precedent. Thus Rom. 8. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is to joyne in relieving our necessities. We have no meanes but prayer to God to relieve our selves in any distresse. But then again, we know not what is absolutely best for us, nor consequently to pray a••we ought; therefore when we want and pray for ought, the Spirit of Christ joyneth with us in relieving us, that is, in in∣terceding for us, that what is absolutely best may be granted us, joines with us in prayer, and so in relieving us by praying silently for us, and asking those things, which Christ knowes us to stand most in need of, when we doe not.

CHAP. XI.

1. AND it came to passe that as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.]

[Paraphrase] 1. And upon occasion of his frequent retiring to prayer, at a time when he was upon that performance, his disciples took into consideration, how needfull it was for them to be directed in a right performance of that duty, and thereupon, at his coming out to them, one of them besought him to give them a form of prayer, which they might constantly use, as John Baptist had given to his disciples.

2. And he said unto them, When ye pray, say,] Our Father which art in hea∣ven, Hallowed be thy name, Thy kingdome come, Thy will be done, as in heaven, so in earth,

[Paraphrase] 2. And upon that demand of his (being another time, and upon another occasion from that in the Sermon on the Mount, Mat. 6. 9.) Christ said to his disciples, Whensoever ye pray solemnly, omit not to use this form of words,

3. Give us day by day our daily bread.* 1.226

4. And forgive us our sins, for we also forgive every one that [is [note a] indebted to us,] And lead us not into temptation, but deliver us from evil.

[Paraphrase] 4. hath done us any inju∣ry.

5. And he said unto them, Which of you shall have a friend, and shall goe unto him at midnight, and say unto him, Friend, lend me three loaves,

6. For a friend of mine [in his journey is come to me, and I have nothing to set before him.]

[Paraphrase] 6. travailing by this way, is come to my house, and I have nothing to entertain him.

7. And he from within shall answer and say, Trouble me not, [note b] the doore is now shut, and [my children are with me] in bed, I cannot rise and give thee.

[Paraphrase] 7. both I and my children which might deliver it to thee are

8. I say unto you [though he will not rise and give him because he is his friend, yet because of his* 1.227 importunity he will] rise, and give him as many as he needs.

[Paraphrase] 8. if respect of friendship will not work upon him, yet his coming without bashfulnesse at such a time of night, which is an argument of his reall want, and of his confidence in him to whom he comes, will certainly make him.

9. And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.]

[Paraphrase] 9. And the same effect, let me tell you, will your constan∣cy and earnestnesse in prayer to God have upon him.

10. For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.]

[Paraphrase] 10. For no child or friend of God's ever misseth to receive from him what he thus asketh.

11. If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?

12. Or if he shall ask an egge, will he offer him a scorpion?

13. If ye then being evil, know how to give good gifts unto your children, how much more shall your heavenly father give the holy Spirit to them that ask him?]

[Paraphrase] 11, 12, 13. There is no feare that God should deny such petitions, or give his chil∣dren any hurtfull thing, when they ask that which is good for them, And though many things which men aske be not such, yet his Spirit, and the assistances of that, are so certainly so, that they will never be denied to them that aske them of the Father.

14. And he was casting out a devil [and it was dumb, and it came to passe that when the devil was gone out, the dumb spake] and the people wondred.

[Paraphrase] 14. And the disease which that devil inflicted on the man deprived him of speech, and he cast out the devil, and restored the man to his speech again,

15. But some of them said, He casteth out devils through Beelzebub the chief of the devils.]

[Paraphrase] 15. But some perswaded themselves v. 17. that all his power was from Beelzebub, Mat. 9. 34. and 12. 24. and that he having power of all inferior devils, enabled him to cast them out.

16. And others tempting him, sought of him a signe from heaven.]

[Paraphrase] 16. Others, to make triall of his power, desired him to shew them some miracles or tokens of Gods sending him, some voice from heaven, or the like.

17. But he knowing their thoughts, said unto them,] Every kingdome divided against it self is brought to desolation, and an house divided against an house falleth.

[Paraphrase] 17. To the former of them, those that thought he used the devils power to cast out devils, he used these arguments of conviction (and to the latter his answer is set down Mat. 12. 39. and here ver. 29. &c.)

18. If Satan also be divided against himself, how shall his kingdome stand?] be∣cause ye say that I cast out devils through Beelzebub.

[Paraphrase] 18. If there be a division among the evil spirits, and one devil set himself against another, their kingdome cannot long endure, For though its possible for the advancing of the devils kingdome, one instrument of his may undoe that which another hath done, which is not a division, but a politick union and conjunction in the same project, yet for one to oppose, and violently to eject the other (see Mar. 1. 25.) and to doe his utmost to cast him and his kingdome out of the world, this is a division, which cannot be imagined among those that are of a conspiracy, but only betwixt enemies bent to ruine one another. Mat. 12. 27. g.

19. And if I by Beelzebub cast out devils, by whom doe your sons cast them out? therefore [shall they be your judges.]

[Paraphrase] 19. that which is done by them before your eyes will be an argument of conviction against you.

20. But if I with the finger of God cast out devils, no doubt the kingdome of God is come upon you.]

[Paraphrase] 20. But if by the power (and spirit Mat. 12. 28) of God it be, that I cast out devils, then as the miracles of Moses, confest by the Magicians to be done by the finger of God, Exod. 8. 19. were a certain testimony that he was sent by God to redeem the people out of their bondage, So is this a certain argu∣ment, that I am now sent by God, to redeem you, if you will believe on me.

21. When a strong man armed keepeth his palace, his goods are in peace]

[Paraphrase] 21. The devil will not be cast out of his possessions, unlesse some person arm'd by the power of God, superiour to what the devil is possest with, come and conquer him.

22. But when a stronger then he shall come upon him and overcome him, he taketh from him* 1.228 all his armour wherein he trusted, and divideth his spoiles.]

[Paraphrase] 22. And therefore my cast∣ing out devils is an argument that I come with that power, greater then any the devil hath, and conquer and disarme him, and give all that follow me the be∣nefits of that victory to be distributed among them.

23. He that is not with me is against me; and he that gathereth not with me scattereth.]

[Paraphrase] 23. Tis proverbially said, He that is &c. and therefore he that doth not assist, but cast out Satan, must be resolved to be an enemy of his, and not to operate by power from him. See Mat. 12. 30. and Mar. 9. 40.

24. When the unclean spirit is gone out of a man, he walketh through drie pla∣ces, seeking rest, and finding none, he saith, I will return unto my house whence I came out.]

[Paraphrase] 24. But to you that have received such miracles of mer∣cy (particularly that of casting out devils) and made no use of them, I shall adde this parable, When &c. see Mat. 12. 43.

25. And when he cometh, he findeth it swept and garnished.

26. Then goeth he and taketh to him seven other spirits more wicked them him∣self, and they enter in, and dwell there, and the last state of that man is worse then the first.

27. And it came to passe as he spake these things, a certain woman of the com∣pany lift up her voice and said unto him,] Blessed is the womb that bare thee, and the paps which thou hast sucked.

[Paraphrase] 27. And about this time his mother and brethren came to speak with him, and one came and told him so, Mat. 12. 47. and upon mention of his mother, a woman there present said aloud,

28. But he said, Yea rather, blessed are they that hear the word of God, and keep it.]

[Paraphrase] 28. But he said, Whoso∣ever shall hear and obey the the word of God, is to me as dear as mother or brethren, Mat. 12. 49, 50. and indeed that blessednesse of being an obedient faithfull servant of God, is farre greater then this other of having been the person of whose womb Christ is born, abstracted or separated from this other of having undertaken the obedience of God.

29. And when the people were gathered thick together, he began to say,] This is an evil generation: they seek a signe, and there shall no signe be given it, but the signe of Jonas the prophet.

[Paraphrase] 29. As for the second questi∣on proposed v. 16. he now in the presence of a great mul∣titude gave answer also to that, (see Mat. 12. 39.)

30. For as Jonas was a signe to the Ninevites, so shall also the son of man be to this generation.]

[Paraphrase] 30. For as Jonas preaching in the streets of Nineve, being accompanied with the miracle of having been three daies in the whales belly, and then being cast up on the shore alive, was an assurance to them, that without repentance they should speedily be destroyed, So shall the preaching of Christ to the men of this age, accompanied with his death and resurrection after three daies, be a certain forerunner of destruction to them that believe not.

31. The queen of the south shall rise up in the judgment with the men of this generation, and shall condemn them: for she came from the uttermost parts of the earth to heare the wisdome of Solomon, and behold, [* 1.229 a greater then Solo∣mon is here.]

[Paraphrase] 31. here is more of wis∣dome, heavenly divine do∣ctrine, then ever was in all Solomons words, or writings. Mat. 12. 42.

32. The men of Nineve shall rise up in the judgment with this generation, and shall condemn it, for they repented at the preaching of Jonas, and behold, [* 1.230 a greater then Jonas is here.]

[Paraphrase] 32. here is more pow∣erfull preaching, denuntiation of severer judgments, then those that Jonah denounced against Nineve.

33. No man] when he hath lighted a candle putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.

[Paraphrase] 33. To that purpose of v. 28. that they only are bles'd which not only heare but observe Gods commands, belongs that known speech of Christ, delivered at another time also, Mat. 5. 15. and Lu. 8. 16. No man &c.

34. The light of the body is the eye, therefore when thine eye is single, thy whole body also is full of light but when thine eye is evil, thy body also is full of darknesse.]

[Paraphrase] 34. And to the same pur∣pose may be applied that o∣ther, used also by Christ in the same sermon on the mount, (see note on Mat. 6. 22. l.) that the heart being once truly warmed with Christian virtues will fill the whole body with charitable and Christian actions.

35. Take heed therefore that the light which is in thee be not darknesse.]

[Paraphrase] 35. Take care therefore that the Christian precepts and graces afforded thee, be not accompanied with an unchristian life.

36. If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when* 1.231 the bright shining of a candle doth give thee light.]

[Paraphrase] 36. If therfore the Christi∣an doctrine have taken full possession of thee, and no fa∣culty or affection be left out from being wrought upon by it, then sure the actions will be most illustriously so, and the whole life of such an one will be as a room with a blazing torch or cand•••• it, enlightned in every corner, without any intermissions or mixture of unchristian actions.

37. And as he spake, a certain Pharisee besought him to dine with him, and he went in, and sat down to meat.

38. And [when the Pharisee saw it, he marvailed that he had not first washed before dinner.]

[Paraphrase] 38. the Pharisee wondred to see him lie down to dinner without washing his hands first. See Mar. 7. 3. notes on a. and b.

39. And the Lord said unto him, [Now doe ye Pharisees make clean the out∣side of the cup and platter, but your inward part is full of* 1.232 ravening and wick∣ednesse.]

[Paraphrase] 39. Ye hypocriticall Pha∣risees wash your selves, as if a man should wash his vessels, the outside of them only, leaving the insides of them full of all filthinesse; for thus doe ye wash your bodies, leaving your soules full of all uncleannesse.

40. Ye fooles, did not he that made that which is without, make that which is within also?]

[Paraphrase] 40. This is an extreme folly, for if your outward washings were in obedience to God, you would cleanse the insides, your hearts and soules also as well as your bodies.

41. But rather* 1.233 [note c] give almes of such things as you have, and behold, all things are [note d] clean unto you.]

[Paraphrase] 41. The best way of puri∣fying your selves, estates, meats, and drinks, &c. from all pollution cleaving to them, is (in stead of that which you Pharisees attempt by washing your hands, your vessels &c.) by works of mercy and liberall almesgiving, as far as you are able, restoring to the injured, or if there be not place for that, giving to those that want.

42. But woe unto you Pharisees, for ye* 1.234 tithe mint and [rue, and all manner of herbs, and passe over judgement and the love of God: these ought ye to have done, and not to leave the other undone.]

[Paraphrase] 42. anise, and cummin, Mat. 23. 23. and so also of rue and every the meanest herb that growes in your garden, and omit the principall duties both to God and man. These are the main things which God requires of you, though those other lower performances ought not to be omitted, of paying tithes exactly, according to the law and custome among you.

43. Woe unto you Pharisees, for ye love the uppermost seats in the [syna∣gogues,] and greetings in the markets.

[Paraphrase] 43. Consistories, Mat. 23. 6.

44. Woe unto you Scribes and Pharisees, hypocrites, for ye are as graves [which appear not, and the men that walk over them, are not aware of them.]

[Paraphrase] 44. grown over with grasse, and they which see the speci∣ous outsides of them, Mat. 23. 27. know not what is within, viz. bones of dead men and putrefaction, and so are pollured by them, (see note on Mat. 23. g.)

45. Then answered one of the [Lawyers, and said unto him, Master, thus saying thou reproachest us also.]

[Paraphrase] 45. Doctors of the Law, members of the Sanhedrin, or Consistories, and saith unto him, This speech of thine seems to reflect on us, and the gravity that belongs to our places and per∣sons, and is a reproach to us.

46. And he said, [Woe unto you also, ye lawyers: for ye lade men with bur∣thens grievous to be born, and ye your selves touch not the burthens with one of your fingers.]

[Paraphrase] 46. And ye certainly are not free, Ye are they which lav heavy tasks on others, and think not your selves obliged to performe or undergoe any part of them.

47. Woe unto you,* 1.235 for ye [note e] build the sepulchers of the prophets, and your fathers killed them.

48.† 1.236 Truly ye bear witnesse that ye allow the deeds of your fathers,* 1.237 for they indeed killed them, and ye build their sepulchers.]

[Paraphrase] 47, 48. Woe be to you for that hypocrisie of yours, in appearing to bear such respect, as to rebuild the tombes of those prophets, whom your fa∣thers killed; you your selves having as bloody thoughts against those that are now sent to you, and being ready to fill up their measure of blood-guiltinesse, Mat. 23. 32. By your adorning their sepulchers, ye bear witnesse that your fathers kill'd the pro∣phets, and at the same time ye are well pleased with their works, that is, delighted in, and meditate the like; and though ye say Mat. 23. 30. that if you had lived in their dayes, ye would not have put the prophets to death, yet by your present actions of persecuting me, and thirsting after my blood, ye shew that such pretensions are but hypocrisie in you.

49. Therefore also said the wisdome of God, I will send them Prophets and † 1.238 Apostles, and some of them they shall slay and persecute,]

[Paraphrase] 49. And so clearly you are the people of whom God hath prophecyed, that they will kill and persecute those whom he sends to them, for this was begun by your fathers, and continued in you, and is like to be perfected by you.

50. That the blood of all the prophets which was shed from the foundation of the world, may be required of this generation.]

[Paraphrase] 50. And this is likely to be the effect of it, the Jewes of this age shall undergoe the severest vengeance that all the murthering of Gods prophets can bring on a rebellious people.

51. From the blood of Abel unto the blood of Zacharias, which perished be∣twixt the Altar and the Temple, Verily I say unto you, it shall be required of this generation.

[Paraphrase] 51. See Mat. 23. g.

52. Woe unto you lawyers, for ye [have taken away the key of knowledge: ye entred not in your selves, and them that were entring in ye hindred.]

[Paraphrase] 52. have robb'd the people of that understanding of Scripture, which might make them embrace the Gospel now preach'd to them: ye will not receive the faith your selves, and those which are inclinable to receive it, ye hinder as much as you can.

53. And as he said these things unto them, the Scribes and Pharisees began to [* 1.239 urge him vehemently, and to* 1.240 [note f] provoke him to speak of many things,

54. Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.]

[Paraphrase] 53, 54. to expresse great anger (see Mar. 6. a.) and in∣dignation against him, and to propose many things to him by way of question, that they might get somewhat from him, which being testified against him, might be matter of accusation.

Annotations on Chap. XI.

[ a] * 1.241 V. 4. Indebted] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to owe, is here to be taken in a notion peculiar to the Syriack language (wherein Christ certainly spake) which neither the Greek, nor Latine, nor Hebrew had made use of; For he that sinnes, or offends, either against God or man, is in Syriack said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a debter, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 debitum, a debt, that is, peccatum, a sinne. So Exod. 32. This people 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have sinned a sinne, the Tar∣gum read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath ought a debt. So Lev. 4. If a priest, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall sinne, the Targum reads, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall owe. So Lu. 13. 4. of those on whom the tower fell, doe you think, saith Christ, that these were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, debters, that is, offenders, beyond all? And proportionably to this, to pardon is by them express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to remit, and here is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to release or absolve.

[ b] * 1.242 V. 7. The doore is shut] The Romans were wont to expresse the first part of the night, the close of the e∣vening, by primâ face, candle-lighting. A later part other nations express'd by shutting up the dores, called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which time was wont by a kind of bell-man to be cryed about the streets. Thus Jos. 25. About the time of shutting the gate, where the Greek reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when the gate was shut. Thus in this place, the doore is shut, is meant as an expression of the latenesse of the time of night, and is ex∣press'd v. 5. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at midnight.

[ c] * 1.243 V. 41. Such things as you have] The phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies according to ability. So when Epictetus ap∣points to abstain from oathes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as farre as we are able, and in Gemisthus Pletho 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p 57. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, speaking of him, who of that which he hath, exercises liberality without any great expense. This is express'd in Tob. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, give alms of what thou hast, and so Lu. 8. 3. & 12. 33. and so saith Hesychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which a man hath in his power; and Phavorinus to the same purpose, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 'tis answerable to that of Deut. 16. 10. which we read, according as the Lord thy God hath blessed thee. But because the precept is here given to the hypocriticall Pharisees, who may have been guilty of great sinnes of injustice, and 'tis not impossible 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may signifie that, v. 39. (though I con∣ceive it may fitly be taken in another sense, noted 1 Cor. 5. Note h.) and because this sinne of oppression, and ra∣pine, and cheating, and wronging others is so ordinary in the world that it may be reasonable for our Saviours speech to respect that among other sinnes, and so to propose here the way, on the sinners part, required for the cleansing of that. Therefore it is not amiss yet farther to observe, that the place here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may in construction be so rendred, as that the two Ac∣cusative cases shall be set by way of Apposition, and both follow the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then the meaning will be, give what you have, or as far as you are able, as far as all that you have will reach. This we know the in∣jurious is bound to, in case of rapine, to restore all that he hath taken away, before he can hope for par∣don; but in case he be not able to restore all, yet cer∣tainly he must goe as far as he can, and that is the least that will be accepted, (nay Zacchaeus's example when he repented, may be fit in that case to be considered, who made a fourfold restitution to the injured person, and gave half of his goods to the poor, over and above) And he that either restores to the utmost, or doth it as far as is now in his power, he doth restore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this sense. But because many cases there are, wherein there is not place for exact restitution to the person in∣jured, he may be gone, and all that have right to what was his, and the like, and in that case giving to ••he poor, in works of mercy or pity, is the only way 〈◊〉〈◊〉 of restitution: and the like holds in other sinnes, wherein though no other man be wrong'd yet there is pollution contracted, and that must be cleansed by some effectuall works of repentance, and mercy to the poor is specified as an eminent work of this kind, Dan. 4. 27. therefore in all these, and the like respects, the precept is here given more generally, to make use of these works of almes, where the case requires, as restitution where the case requires that, and even then, after Zacchae∣us's example, almes also; And so the full of the pre∣cept is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, give what you have in almes, even all that you have, where all is ill got∣ten, and the whole lump is by that means unclean; or as much as you have taken by rapine, and oppression, whatever that is (with advantage) if you have so much: If you have not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what you have will by Gods mercy be accepted. And so in other sinnes, wherein others have not been injured, or wherein no restitution is required, still a very liberal almes-giving is required, not only so much, as were every mans duty, abstracted from these pollutions thus contracted (as almes-giving, we know is simply under precept, and some degree of it is our righteousnesse, in the sa∣cred style, we are unjust if we performe it not) but in some proportion to a trespasse-offering, so much more, as a fruit of repentance, and a revenge on our selves, and an evidence of our true contrition for our sinnes. And this in respect of the quotum, set down indefinitely (not defining the just proportion, but leaving that to our choice) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what we have or are able to give, and not onely some small mite, unproportiona∣ble, as it would perhaps be interpreted, if it were here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Gemisthus's notion premised, or as that is no more than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Tobit, out of what thou hast.

[ d] * 1.244 Ib. Cleane] The Arabick word for almes Zachat, hath a double notion, say they, either of encreasing, or cleansing; the first, quia erogatio ejus conciliat benedi∣ctionem opibus, because the giving almes obtaines a blessing on the wealth, and so encreaseth it; the second, quod opes ab inquinamento & animum ab avaritiae sor∣dibus purgat, because it purgeth the riches from the pol∣lution and filthinesse that adheres to them, and the mind from the sullages of covetousnesse, according to that of Mat. 6. If the eye be single, that is, where the virtue of liberality is in the heart, the whole body is full of light, that is, of all Christian virtues, contrary to the vices pointed at by the darknesse that followes. In reference to this notion of the word in the Syriack, and Arabick, this seems to be here spoken by our Saviour, Give almes, which comes from a word that signifies to cleanse, and all shall be clean to you, your wealth shall be purg'd and blessed, and your mind cleansed also.

[ e] * 1.245 V. 47. Build the Sepulchers] The meaning of this pas∣sage being thus rendred, Woe unto you that ye build the sepulchers of the Prophets, and your fathers kill'd them, will soon appear, if it be observed 1. that the woes here so oft denounced in this and other places against the Pharisees, were for severall acts of Hypocrisie in them.

Now Hypocrisie or personation, being the outward appearance, the disguise, or specious attire, of an action, that is here set down by it self, the vice that was dis∣guised, and endevoured to be conceal'd under it, being not here named, but by their present actions (persecu∣ting Christ) visible and notorious, and withall inti∣mated by S. Matthew, chap. 23. 32. as if he had said, Your building, and adorning the sepulchers of the old Prophets which your fathers kill'd, is in you a solemn personation or hypocrisie, acting the parts of very pi∣ous men, that bear much reverence to them, (and such is your speech, Mat. 23. 30. that if ye had lived in your fathers dayes, ye would not have had any hand in the killing the prophets.) Secondly, by observing the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and,* 1.246 between the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ye bear witnesse and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ye have a complacency with the deeds of your fathers; for that And conjoines two different things affirm'd of them by our Saviour, which are or∣dinarily confounded, First, ye bear witnesse to the works of your fathers, ye testifie to all men that your fathers kill'd the prophets that were sent to them, and Second∣ly, ye like well, approve of their deeds, (not that by their building their tombs they express'd that approba∣tion, but that otherwise that was evidently seen) and though to disguise this, ye adorne their sepulchers, yet ye doe really the same things that ye professe to con∣demn, and so are Hypocrites in so doing: which is more distinctly set down by Matthew, when he adds in a pro∣phetick style 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fill ye up the measure of your fathers, noting their fathers sins, that they disclaim, to be of the same kind, but of an inferior degree to those which they are now ready to practise, and so to bring upon them those woes, that utter excision, which had not befall'n their fathers. Thirdly, by taking in into this period, that which both here, and in S. Matthew, is at the close of it, I will send them Prophets and Apo∣stles, and some of them they will slay and persecute, to evidence them the generation of those Vipers, whose practises they profess'd to dislike, but doe really imi∣tate, which is the thing, wherein their Hypocrisie con∣sisted, and upon which the judgment of hell came upon them.

[ f] * 1.247 V. 53. Provoke] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in ordinary Greek is to recite without book, as a scholer doth a lesson, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Suidas, and Phavorinus. And ac∣cordingly the place in Hesychius must be corrected, in stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But here by an He∣braisme of using the Active voice in the sense of the He∣brew * 1.248 Hiphil, it signifies to make recite, and belongs to the Master or him that hears the other say his lesson. So saith Suidas, the word is used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when a master bids a boy say, or recite, and Hesychius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to require one to say by heart, as Julius Pollux of the Passive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be asked, or required, an account of what he hath learnt. Agree∣ably to this did they here aske Christ questions, and poze him, to hear what he could or would say, as an angry schoolmaster, that seeks occasion of severity a∣gainst a scholer. Theophylact expounds it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, asking of∣ten one question after another, ensnaring.

CHAP. XII.

1. IN the mean time, when there were gathered together an innumerable multi∣tude of people, insomuch that they trod one upon another, he began to say unto his disciples [first of all, Beware ye of the leaven of the Pharisees, which is hypocrisie.]

[Paraphrase] 1. Of all other dangers take special heed of the Phari∣sees, see Mat. 10. 17. (and Sad∣ducees Mat. 16. 6.) whose doctrine, express'd by leaven Mat. 16. 12. is full of hypocrisie, puffes them up into a great opinion of their owne sanctity, and hath an influence, like leaven, to the sowring of all their actions, and accordingly these men, though they make a great shew of piety, and may be apt to deceive you, and make you expect good from them, yet will they of all others be readiest to betray you, Mat. 10. 17. &c.

2. For there is nothing covered, that shall not be revealed, neither hid, that shall not be known.

3. Therefore whatsoever ye have spoken in darknesse, shall be heard in the light: and that which ye have spoken in the eare in closets, shall be proclaimed upon the house tops.]

[Paraphrase] 2, 3. This I say not, that you should so beware as to be afraid of them, or conceale a∣ny part of your message, I on∣ly foretell you your danger, that you may prudently com∣bate with it, proclaim publickly to your faces whatsoever you have been taught by me, and not only secretly and whisperingly, but publickly and confidently beat down this hypocrisie, and false doctrines of theirs (that that is the meaning of v. 2. 3, appears by comparing them with Mat. 10. 27. and Mar. 4. 22.)

4. And I say unto you, my friends, Be not afraid of them that kill the body, and after that have no more that they can doe.

5. But I will forewarne you whom you shall feare, Feare him which after he hath killed, hath power to cast into hell, yea, I say unto you, Feare him.]

[Paraphrase] 4, 5. And let me tell you, as one friend would doe ano∣ther, that which is most for his interest, that these Pharisees at the utmost can but kill the body, and when that is done, there is an end of their malice, and therefore 'tis much wiser to feare displeasing of God (as you will doe, if for feare of men ye omit to discharge your duty) who as he will cast both body and soule into hell, upon disobedi∣ence and disloyalty to his commands, so can, if he please, and will, if he see it best for you, preserve you in the midst of the great∣est dangers.

6. Are not five sparrowes sold for two farthings, and not one of them is forgot∣ten before God?]

[Paraphrase] 6. This is a work of that providence of his, that atten∣deth and watcheth over the smallest things in the world, the vilest sparrow or bird of the ayre, in every motion of it, is within the reach of Gods care.

7. But even the very haires of your head are all numbred, feare not therefore, ye are of more value then many sparrowes.]

[Paraphrase] 7. And agreeably to that particular providence of his, which extendeth to every event, you may resolve of your selves, that God hath a most particular providence over all that belongs to his servants. This will fortifie you against all feare, whatsoever your dangers are, For sure there is more value set on you, and care taken for your preservation, then there is over all the sparrowes that are in the world.

8. But I say unto you, Whosoever shall confesse me before men, him also shall the son of man confesse before the Angels of God.]

[Paraphrase] 8. And this encouragement you have, that your fearlesse confession of Christ and his truth shall be rewarded with his owning you in the day of judgement (which sure is more to your advantage then any thing you can acquire by compliance with the world.)

9. But he that denieth me before men, shall be denied before the Angels of God.]

[Paraphrase] 9. Whereas the contrary feare, or cowardise, or falling off from your duty, shall cause Christ to disclaim you, when you have most need of him.

10. And whosoever shall speak a word against the son of man, it shall be for∣given him: but unto him that blasphemeth against the holy Ghost it shall not be forgiven.]

[Paraphrase] 10. Here are added by S. Luke words spoken by Christ on another occasion, Mat. 12. 32. and seem to be applied by him to the aggravation of the sinne of the Pharisees, on occasion of whom this whole passage from v. 1. was delivered, That they that by the meannesse of Christs humane appearance are tempted to deny him to be the Messias, and doe accordingly oppose him, may have some place for pardon, and be in some degree excusable, but they that attri∣bute his works of power, (his miracles done visibly by the finger of God) to the working of the devil in him, there is no place of excuse and mercy for them, if they doe not, upon the resurrection of Christ, and the Apostles preaching it to them, return and repent, and effectually receive Christ.

11. And when they bring you unto the synagogues,] and unto Magistrates and powers, take ye no thought how or what things ye shall answer, or what ye shall say.

[Paraphrase] 11. This being said of them, as in a parenthesis, he returnes to other passages of that speech of Christs, Mat. 10. 9. when they bring you before Consistories (see note Mat. 6. d. Jam. 2. b.)

12. For the holy Ghost shall teach you in the same hour what ye ought to say.]

[Paraphrase] 12. See Mar. 13. 11.

13. And one of the company said unto him, [Master speak to my brother that he divide the inheritance with me.]

[Paraphrase] 13. Sir, there is a contro∣versie between my brother and me, about the dividing our patrimony, I desire to avoid the delaies of a suit at law, and to doe as it is ordinary, referre is to arbitra∣tion, and who so fit as you our Master, to conclude it between us your disciples and followers.

14. And he said unto him, Man, who made me a judge or a divider over you?]

[Paraphrase] 14. But he (knowing what had hapned to Moses when he would have made peace among the Jewes, Exod. 2. 14. Who made thee a Prince or a Judge over us?) gave them an answer which the Evangelist sets down in the same words, wherein the Greek rendred the Hebrew there, that is, I will not be liable to such objections from men, as were then ungratefully made against Moses, I will not meddle with your matters of interest, wherein he that is not awarded what he desires, will think himself unjustly dealt with.

15. And he said unto them, Take heed and beware of covetousnesse, for* 1.249 a mans life consisteth not in the abundance of the things which he possesseth.]

[Paraphrase] 15. All that I shall say to you is, That the desire of wealth, the labour to encrease your own by lessening another mans possessions, the not being content with what you have, is a sinne of great danger, diligently to be avoided, and indeed that which doth no man any good. For though possessions are use∣full to sustain life, yet no man is able to prolong his life, or to make it any thing more happy or comfortable to him, by pos∣sessing more then he needs or uses, that is, by any superfluity of wealth. The only way to be the better for the wealth of the world, is to dispose and distribute it to the service of God, and benefit and comfort of others, ver. 21.

16. And he spake a parable unto them, saying,] The ground of a certain rich man brought forth plentifully.

[Paraphrase] 16. To which purpose Christ spake and applied the parable following.

17. And he thought within himself, saying, What shall I doe, because I have no room where to bestow my fruits?]

[Paraphrase] 17. And he contrived and cast within himselfe in his thoughts, what he should doe with all that plenty which was so much greater then his barns could hold.

18. And he said. This I will doe, I will pull down my barns and build greater, and there will I bestow all my fruits and my goods.

19. And I will say to my soul, Soule, thou hast much goods laid up for many years, take thine ease, eat, drink, and† 1.250 be merry.]

[Paraphrase] 18, 19. And his resoluti∣on was, that he would pull down his barns, and build big∣ger, and lay up all in them (never thinking of giving o∣thers any of that which he knew not what to doe with) and then he should be an happy man, have wealth enough for many yeares plentifull, voluptuous, festival living, pleasing himself, and enterteining others.

20. But God said unto him, Thou fool, this night* 1.251 thy soule shall be required of thee: then whose shall those things be which thou hast provided?

21. So is he that layeth up treasure for himself, and is not rich towards God.]

[Paraphrase] 21. This is directly the case of any man that makes no use of his encrease and plenty, save only to possesse it, and provide for himself by it, never think∣ing of employing that which he hath to spare, to the relieving the poor, or otherwise to the service of God.

22. And he said unto his disciples, Therefore I say unto you,] take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.

[Paraphrase] 22. To which purpose of trusting Gods providence, in opposition to covetousnesse, is that which Christ said at another time, Mat. 6. 25.

23. The life is more then meat, and the body is more then rayment.

24. Consider the ravens, for they neither sow nor reap, which neither have store-house nor barn, and God feedeth them: how much more are ye better then the fowles?

25. And which of you with taking thought can add to his* 1.252 stature one cubit?

26. If ye then be not able to doe that thing which is least, why take ye thought for [the rest?]

[Paraphrase] 26. other things, which are greater and so in proportion harder then those, and depend as little on your solicitude.

27. Consider the lilies how they grow, they toyle not, they spin not: and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.

28. If then God so clothe [the grasse] which is to day in the field, and to mor∣row is cast into the oven, how much more will he clothe you, O ye of little faith?

[Paraphrase] 28. the flowers, see note on Mat. 6. p.

29. And seek not ye what ye shall eat, or what ye shall drink, [neither be ye [note a] * 1.253 of doubtfull mind.]

[Paraphrase] 29. and be not disturb'd with thoughts and anxiety, Mat. 6. 31.

30. For all these things doe the nations of the world seek after: and your Fa∣ther knoweth that you have need of these things.

31. But rather seek ye the kingdome of God, and all these things shall be added unto you.

32. Fear not little flock, for it is your Fathers good pleasure to give you the kingdome.]

[Paraphrase] 32. Entertain no solici∣tudes for such things as these; for your Father which destin'd you to an everlasting kingdome will not faile to allow you your portion here of those things that are usefull for you.

33. Sell that ye have and give almes, provide your selves bags that wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.

[Paraphrase] 33. Mat. 6. 19.

34. For where your treasure is, there will your heart be also.

35. Let your loynes be [note b] girded about, and your lights burning.]

[Paraphrase] 35. Be ye as servants atten∣ding their masters businesse, ready whensoever he commands, them any thing, or hath any businesse for them.

36. And ye your selves like unto men that wait for their Lord, when he will returne from the wedding, that when he cometh and knocketh, they may open unto him immediately.]

[Paraphrase] 36. Like the attendants on a bridegroom, (who whenso∣ever he comes from the marri∣age-feast to the chamber, comes hastily, and is not patient of any delaies) alwaies ready to answer at the first knock.

37. Blessed are those servants, whom the Lord when he cometh shall find watch∣ing, Verily I say unto you, that he shall gird himself, and make them sit down to meat, and will come forth and serve them.

38. And if he shall come in the second watch, or* 1.254 come in the third watch, and find them so, blessed are those servants.]

[Paraphrase] 37, 38. As in that case 'tis a great happinesse for a servant to be found ready, because by that meanes he may atttend his Master (whereas if at that mi∣nute he be out of the way, he utterly loses him) and as a reward of that diligence, the bridegroom will entertain his servants, set them down, and wait upon them himself, so is it a blessed thing to be found employed as Christ would have us, whensoever he comes to call on us, and in order to that to be alwaies ready, not to fall off from him in the least manner.

39. And this know, that if the good man of the house had known what houre the thief would come, he would have watched, and not have suffered his house to be broken through.]

[Paraphrase] 39. And as Christ's com∣ing will be to the rewarding of all faithfull servants, persever∣ing believers, so will it be to destroy all lethargick stupid impenitents, who by their own negligence lie open to all that venge∣ance that thus lights on them.

40. Be ye therefore ready also, for the son of man cometh at an houre that ye think not.]

[Paraphrase] 40. And therefore to avoid that danger also, it concerns all to be perpetually upon their guard, because this coming of Christ to visit and punish is like to be suddain, but the time un∣certain. See Mat. 24. 43.

41. Then Peter said unto him, Lord, speakest thou this parable [to us or even to all?]

[Paraphrase] 41. peculiarly to us thy constant attendants, or to all Christians?

42. And the Lord said, [Who then is that faithfull and wife steward, whom his Lord shall make ruler over his houshold, to give them their portion of meat in due season?

43. Blessed is that servant whom his Lord when he cometh shall find so doing.]

[Paraphrase] 42, 43. The parable doth in severall degrees belong to every Christian, who hath some trust committed to him by Christ, and must be very carefull to discharge it, (see Mat. 24. 45.) to you as stewards here, to all Christians as servants, v. 43. and no mans trust is so mean, that diligence in it shall not be rewardable. But to them again with some difference, as they have received more or lesse of divine revelation, immediately, or mediately, v. 47.

44. Of a truth I say unto you, that he will make him ruler of all that he hath.]

[Paraphrase] 44. And be he never so meanly imployed, God will reward his trustinesse and diligence with committing to him the greatest trusts, see Mat. 24. 47. the greatest office of dignity in the Church.

45. But and if that servant say in his heart, My Lord delayeth his coming, [and shall begin to beat the men-servants and maidens, and to eat and drink, and to be drunken.]

[Paraphrase] 45. And upon that consi∣deration abuse that trust and power reposed in him as a steward, deal injuriously with those that are under his rule, and spend his masters goods riotously, and luxuriously.

46. The Lord of that servant will come in a day when he looketh not for him, and at an houre when he is not ware, and will cut him in sunder, and appoint him his portion [with the unbelievers.]

[Paraphrase] 46. with the untrusty false stewards, the unbelieving Jews, which have not reform'd upon all Christs preaching unto them.

47. And that servant which knew his Lords will, and prepared not himself, nei∣ther did according to his will, shall be beaten with many stripes.

48. But ye that knew not, and did commit things worthy of stripes, shall be bea∣ten with few stripes. For unto whomsoever much is given, of him shall be much re∣quired, and to whom men have committed much, of him they will aske the more.]

[Paraphrase] 47, 48. According to the degree of knowledge which God hath afforded, so shall their crimes receive aggravati∣on of guilt, and encrease of punishment. And the more light and grace he bestowes on any, the greater, and the more Christian performances will he require of them.

49. I am come to send fire on the earth, and [note c] what* 1.255 will I, if it be already kindled?]

[Paraphrase] 49. It is to be expected as a consequent of my coming into the world, that persecution should attend, Mat. 10. 34. and this will be a means of exploring and trying who are faithfull, and who are not, And therefore I am so far from wishing this otherwise, that I rather desire that it were already kindled or begun.

50. But I† 1.256 have a [note d] baptisme to be baptized with, and how am I* 1.257 streightned till it be accomplished?]

[Paraphrase] 50. But I am to bear the first part of it, to be immerst in afflictions, Mat. 20. 22. Till this come to be accomplish'd upon me, I am in some streights, terrified, like a woman with child, with the apprehension of the pangs approaching, Mat. 26. 39. but very willing to be delivered, to doe and suffer that whereunto I was sent.

51. Suppose ye that I came to give peace on earth? I tell you nay, but rather divisions.

52. For from henceforth there shall be five in one house divided, three against two, and two against three.

53. The father shall be divided against the son, and the son against the father, and the mother against the daughter, and the daughter against the mother, the mother-in-law against the daughter-in-law, and the daughter-in-law against her mother-in-law.]

[Paraphrase] 51, 52, 53. Soon after my departing great divisions and feudes will break out concern∣ing me, the whole land shall be divided into factions, and ci∣vil broyls, Mat. 10. 34. and 24. 7.

54. And he said also to the people, [When] ye see a cloud rise out of the west, straight way ye say, There cometh a shower, and so it is.

[Paraphrase] 54. Many ways you have of presaging what weather it will be, which seldome fail you, as when,

55. And when ye see the South wind blow, ye say, There will be heat; and it cometh to passe.

56. Ye hypocrites, ye can discern the face of the sky and of the earth: but how is it that ye doe not discern this* 1.258 time?]

[Paraphrase] 56. Ye that can judge by sight of the skyes and the winds, what will befall, Why should ye not have as great sagacity to discern and presage the judgements that are near approach∣ing towards this nation, if they doe not suddainly repent, and receive Christ?

57. Yea and why even of your selves judge ye not what is† 1.259 right?

58. When thou goest with thine adversary to the Magistrate, while thou art in the way, give diligence that thou mayst be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.]

[Paraphrase] 57, 58. And why doe you not (without need of looking upon the skyes for the presage) by the same rationall way of judging, in which you proceed in other matters, use the same prudence in divine matters of danger, which you doe in humane worldly contentions? and so when you. see an action coming against you, wherein you are sure to be cast, set presently to reconcile the adversary, to make your peace and escape the danger? (to which purpose was this which Christ said at another time, Mat. 5. 25.)

59. I tell thee, thou shalt not depart thence till thou hast payd the very last mite.

Annotations on Chap. XII.

[ a] * 1.260 V. 29. Of doubtfull mind] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies primarily and literally to be carried up high in the aire, as clouds or birds flying there; which because they have no firme foundation there, but are tost and driven about uncertainly, hence it signifies, first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vagari, in Stephanus's Glossary, to thinke of this and that without any consistence of minde, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that hath no fix'dnesse of minde; and so intention of thoughts in prayer is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and on the other side in* 1.261 S. Basils Ascetick rules, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 importune wandering of thoughts in prayer (proceeding from former company and unprofitable discourse) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is forbid∣den, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Nyssen, is attention of hearing.* 1.262 Chrysostome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to look earnestly, without ever look∣ing off, on him that holds up the mappa or white cloth in the races. Secondly the word signifies to hang, as the clouds doe in the ayre, in an impatient suspense or anxiety, as in† 1.263 Lucians Icaromenip. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is explained by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one that had his eares gaping, as it were im∣patient and very desirous to hear the end of the story. So in Philo leg. ad Caium, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all the city was in an anxious suspence, thirsting after some better news. So Ecclus 26. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to signifie the suspense, anxious, earnest gazing of the eyes, such as there is set as a Character of a libidinous person; and so it seems the phrase is used among the Hebrews. For so in the Jeru∣salem Targum on Gen. 49. 22. Oculos suspendere, & unam earum intueri, to hang the eyes, &c. is set to sig∣nifie an amorous or lustfull look upon a woman. From hence again 'tis clearly, to be in doubt, and uncertainty of resolution, as in Agathias l. 2. speaking of the cities Italy, they were, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doubt∣full and ambiguous, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not knowing to which part they should betake themselves, in the same manner, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to lift up the mind is to keep in suspence, Job. 10. 24. So in Dorotheus, * 1.264 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are all one, when one is not intent on what he hath in hand, but is uncertain, and indifferent which to take to, all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 following, being carried about with∣out any certain aime. Thus it seems to signifie in this place, where as a piece of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, littlenesse of faith, if not infidelity, is forbidden this doubtfull anxiety and solicitude concerning Gods Providence, this uncertainty of minde, betwixt hope and fear; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sollicitude, being put by S. Matthew in stead of it in the place par∣ticularly parallel to this verse, c. 6. 31. and so express'd in the former part of this chapter, v. 22. and 25. and so saith Theophylact, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he forbids sollicitous care under that phrase. Thus doth pendere, to hang, ordinarily signifie in La∣tine, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be above in Demosthenes De coron. the very paraphrase of this word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the native signification of it.

[ b] * 1.265 V. 35. Girded about] Beside the generall use of girding for putting on clothes, frequent in these bookes, as Joh. 21. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he girt on his upper garment, and v. 18. thou didst gird thy self, that is, dresse or clothe thy self at thine own will (and from hence, in a sense somewhat varied, in the end of the same verse, another shall gird thee, that is, bind thee as a prisoner or captive, as I conceive it also is Job. 12. 18. where girding is set oposite to loosing of bonds) three sorts of men there are in these books which are pro∣verbially said to be girt, 1. The Jewish Priests, Levit. 16. 4. who had a linen girdle, and the high Priest one embroiderd with gold, &c. Exod. 39. 5. after whose ex∣ample the son of man is brought in Revel. 1. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, clothed in a long garment, and girt about the breasts with a golden girdle, and so the seven Angels Revel. 15. 6. Secondly, Souldiers whose military gir∣dle was so speciall a part of their armour, that in Homer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies the whole military 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 armature, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be girt is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be armed, saith Eu∣stathius in Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Suidas in like manner, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be girt is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be armed. Hence is it that discincti ungirt signifies the unarmed, and 2 King. 3. 21. where we read as many as were able to put on armour, the Greek literally from the Hebrew hath it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, girt with a girdle. So 1 King. 20. 11. the girt and ungirt are the armed and unarmed (though I know not by what mistake the Greek hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aud 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and to this sort of the mi∣litary girdle or belt, belongs that place of Ephes. 6. 14. having your loines girt, where the truth, that is, Or∣thodox profession of the Gospel, in opposition to here∣ticall doctrines and practises is designed to be this girdle, which keeps all their armour close about them. Thirdly, servants or waiters, who serve at tables, who having their clothes, after the Easterne manner, loose and long, and flying about, found it necessary to gird themselves, that they might doe service the more rea∣dily; So in Horace

—Succinctus cursitat hospes, Continuát{que} dapes, nec non vernaliter ipsis

Fungitur officiis—of a Master waiting at his table, as a servant. So in Propertius the officers at sacred feasts, succincti popae; so when, Job. 12. 18. the Greek reads fitly out of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God bound their loines about with a girdle, * 1.266 Olympiodorus expounds it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he turnes them into servants. And so here in this place, let your loins be girt, being here an expression of those that expect the commands of their Master (as also that of their lampes burning, if you compare it with Mat. 25. 7.) and so v. 37. when he saith of the Master, that he will gird himself and waite upon them. So Luke 17. 8. when the master saith to the servant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gird thy self and minister to me. And so Joh. 13. 4. Christ when he went to wash the di∣sciples feet, that is to perform that servants office, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he took a linen cloth, and girded himself, that so he might shew that he came 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not to be ministred unto, but to minister, Mat. 26. 28. And that 'tis so in this place

also appears both by the mention of their Lord, whom they waite for, c. 36. and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 happy are those watching servants, v. 37.

[ v] * 1.267 V. 49. What will I] The particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is or∣dinarily rendred if, is oft an Optative, or expression of wish or desire. So c. 19. 42. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if thou knewest, for O that thou knewest: so c. 22. 42. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if thou wilt, for, O that thou wouldest. So Num. 22. 29. Jos. 7. 7. Job. 16. 14. and so in Moses's speech to God, Lord if thou wilt forgive them. And this most clearly from the various use of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies both si and utinam, if, and would to God. And thus may it be here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, O that it were alrea∣dy kindled, and then the latter part will be an answer to the question proposed in the former, thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; what doe I desire? Beyond all things that it were al∣ready kindled. Another way of rendring the words will bear, what doe I desire if it were already kindled? that is, I desire no more but this: Or again by rendring the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, how doe I desire that it were already kindled? But as all th••se come to the same sense so the former seems the more easie and naturall; unless we prefer that other reading which we find in Marcus Eremita* 1.268 De baptis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and I would be pleased, or glad, if it were already kindled. As for the fire here, although that may signifie only a purgative fire, and intimate Christs desire. of purifying the world from the drosse of sinne, for which he came, Tit. 2. 14. and to referre to the coming of the holy Ghost, who appeared in fire, Acts 2. yet it rather seems to be restrained by the Context to the fire of persecu∣tion, all one with division v. 51. which though it cause some smart, yet it hath very usefull qualities, as that of exploring or trying, in which respect 'tis said 1 Cor. 11. 19. there must be divisions among you, that they that are approved (tryed, and found right in this fire) may be made manifest among you. And that this should be consequent to Christs coming, see v. 52. &c. & Lu. 2. 35. that of trying Heb. 4. 12. Lu. 2. 35. who are faith∣full adherents to him, who not. Which is the speciall work of fire, and the effect of persecution for Christs sake.

[ d] * 1.269 V. 50. A Baptisme] The phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the note of the future. So 2 Esdr. 4. 45. habet venire is used for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to come. And in the Athanasian Creed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they shall rise is rendred in Latine, habent resurgere. So in* 1.270 Chry∣sostome. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And so† 1.271 oft in Lactantius, quòd car∣ne indui haberet in terra, that is, that he was to be incar∣nate; and again, quòd plurimae sectae & haereses habe∣rent existere, that there should be many sect•• and heresies.

CHAP. XIII.

1. THere were present at that season some that told him of the [Galileans, whose bloud Pilate had mingled with their sacrifices.]

[Paraphrase] 1. Galileans, a faction of Judas Gaulonita, which taught doctrines contrary to subjection to the Roman Empire, whom, it is thought, Pilate set upon, and killed when they were offering sacrifice, and powred out their bloud, as the bloud of beasts was poured out in the sacrifices.

2. And Jesus answering said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things?

3. I tell yee, nay: but [except yee repent, yee shall all likewise perish.]

[Paraphrase] 3. if you continue your present wicked practises, raising sedition under pretence of piety, as frequently you are apt to do, (see Titus Bostrensis p. 803. C.) then as they perished at the day of Pascha at their sacrifice, so shall a multitude of you on that very day (see Josephus of the Jewish war, l. 6. c. 11. and l. 7. c. 17. and Euseb. Eccl. Hist. l. 3. c. 5.) in the Temple be slaughtered like sheep, and that for the same cause, a sedition raised in the city.

4. Or those eighteen, on whom the tower in Siloe fell and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?

5. I tell you, nay, but except ye repent, ye shall all [likewise perish.]

[Paraphrase] 5. perish in the ruines of the whole city, as they of that tower.

6. He spake also this parable,] A certain man had a figtree planted in his vine∣yard, and he came and sought fruit thereon, and found none.

[Paraphrase] 6. And he spake a parable to them, of which this is the plain meaning, This people hath long been unprofitable, made no returns to all Gods husbandry bestowed upon them, and yet God hath given them space to repent, and sent his son to dresse and manure them, and if this doe not work upon them, there is nothing to be expected but destruction and excision. The parable was this. A certain man, &c.

7. Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this figtree, and finde none: Cut it down, why cumbreth it the ground?

8. And he answering, said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it.

9. And if it bear fruit well:] and if not, then after that thou shalt cut it down.

[Paraphrase] 9. And perhaps it will bear fruit, or, make this experiment, whether it will bear fruit or no:

10. And he was teaching in one of the synagogues on the Sabbath.

11. And behold, there was a woman which had [a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up her self.]

[Paraphrase] 11. sore disease inflicted on on her by the devil, v. 16. for the space of eighteen years, and she did so extremely stoop, that she could hardly see the heavens.

12. And when Jesus saw her, he called her unto him, and said unto her, Wo∣man thou art loosed from [thine infirmity.]

[Paraphrase] 12. thy disease.

13. And he laid his hands on her, and immediately she was made streight, and glorified God.

14. And [the Ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six daies in which men ought to work;] in them therefore come and be healed, and not on the sabbath day.

[Paraphrase] 14. the head of the Consist∣ory being angry that Jesus did cures on the sabbath, gave command to the multitude, saying, There are six daies, in the compasse of which men ought to doe all the work, which they doe in the week.

15. The Lord then answered him and said, Thou hypocrite, doth not each one of you on the sabbath day loose his oxe or his asse from the* 1.272 stall, and lead him away to watering?

16. And ought not this woman, being a daughter of Abraham, [whom Satan hath bound, lo, these eighteen years, be loosed from this bond] on the sabbath day?

[Paraphrase] 16. on whom Satan hath in∣flicted a sore disease, of 18 years duration, be cured of this disease

17. And when he had said these things, all his adversaries were ashamed, and all the people rejoiced for all the glorious things that were done by him.

18. Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?

19. It is like a grain of mustard-seed, which a man took and cast into his gar∣den, and is grew, and waxed [note a] a great tree, and the fowles of the aire lodged in the branches of it.

[Paraphrase] 19. Mat. 13. 31.

20. And again he said, Whereunto shall I liken the kingdom of God?

21. It is like leaven, which a woman took and hid in three measures of meale, till the whole was leavened.

[Paraphrase] 21. Mat. 13. 33.

22. And he went through the cities and villages teaching, and journeying to∣ward Jerusalem.

23. Then said one unto him, Lord, [are there few that* 1.273 shall [note b] be saved? And he said unto them,]

[Paraphrase] 23. is the doctrine of the Gospel likely to be received by the generality of men, or onely by a few disciples of us? And the reply that Christ made to this question, was to advise him and all others

24. Strive to enter at the straight gate: for many, I say unto you, will seek to enter in, and shall not be able.]

[Paraphrase] 24. That they should not be led away with the example of the many, that neglected the present opportunity, and after would not find admission, when they should desire it, either into the Church here, or the kingdom of God at the day of doom, That the Gospel should at length be removed from the obstinate Iews, and consequently heaven also.

25. When once the Master of the house is risen up, and hath shut to the doore, and ye begin to stand without, and to knock at the doore saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence you are.

26. Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast tanght in our streets.

27. But he shall say, I tell you, I know you not whence you are; depart from me all ye workers of iniquity.]

[Paraphrase] 25, 26, 27. That a great deal of timely care and indu∣stry and contention was requi∣red to get the end of our Chri∣stian faith and hope, and that a little formal seeking of him, a desiring the reward upon no farther pretences, then that the Gospel hath been preached among them, that they have eat and drunk in Christs presence, nay that they have by him been en∣abled to work miracles, Mat. 7. 22. &c. would not serve the turn, without a careful and due performance of all that Christ re∣quires of us. As for others, be their pretences and confidences never so great, they shall at the day of judgement be utterly reje∣cted, and their wicked doings rewarded with everlasting fire.

28. There shall be weeping and guashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and you your selves thrust out.]

[Paraphrase] 28. And then what a rest∣less torment will it be to you, to see the fathers of the old world, that never saw or heard Christ preach among them, as you confesse you have, received by God into his kingdom, and you rejected? Mat. 8. 11, 12.

29 . And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.]

[Paraphrase] 29. And though but few Iews should receive the faith, yet disciples shall come in to Christ from all the quarters of the world, and by him in the Church be received and entertained, as at a feast (which is some farther answer to the question v. 23.) and so consequently bear the Patriarchs company in heaven.

30. And behold there are last which shall be first, and there are first which shall be last.]

[Paraphrase] 30. And they that are now afarre off, the Gentiles, shall be admitted to his favour, while the present Iews through their obduration shall be cast out, v. 28.

31. The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence, for Herod will kill thee.]

[Paraphrase] 31. Upon his instructing the people and doing miracles, in this manner, some of the Pharisees unwilling that they should thus see his power, and hear his doctrine, were very desirous to have him gone, and for a pretence suggested the danger that he was in from Herod, if he should stay any longer, saying, Go out of Galilee, Herods jurisdiction; for if thou stay here, he will put thee to death.

32. And he said unto them, Go ye, and tell* 1.274 that fox, Behold, I cast out devils, and I do cures to day, and to morrow, and the third day I shall be perfected.]

[Paraphrase] 32. And Christ (according to his prophetick office, which gave prophets authority to reprehend all, were they never so great in this world, and their commission to the execution of that office made them superiour to all to whom they were sent, Jer. 1. 8, 9, 10.) answered them, saying, Go tell that great artificer, or subtile disguised person Herod (by the manner also of the expression,* 1.275 left dubious, intimating the subtilty of the Pharisees, disguised by them, but by him discerned, who by the mention of Herods design to kill him, thought to drive him out of their coasts) that I attend the decree of my Father, and in the mean time perform the office for which I was sent, not fearing what he can do unto me. Behold, I cast out devils, cure diseases for a while at present; and after a while when my course is finished, I am to suffer death.

33. Neverthelesse* 1.276 I [note c] must walk to day, and to morrow, and the day follow∣ing, for it cannot be that a prophet perish out of Jerusalem.]

[Paraphrase] 33. In the mean time I must do what I do, and then go and suffer at Ierusalem, being designed by my Father first to do these works, and then to die there, that being the place where all peo∣ple have been wont to be put to death, at the councel of the great Sanhedrim, and where, though capital judgements are now ta∣ken from the Iews, yet the prophets are to be tried.

34. O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee,* 1.277 how often would I have gathered thy children together, as* 1.278 an hen doth gather her brood [note d] under her wings, and ye would not!

35. Behold, your house is left unto you desolate: and verily I say unto you, ye shall not see me, until the time come, when ye shall say, Blessed is he that cometh in the name of the Lord.

Annotations on Chap. XIIII.

[ a] * 1.279 V. 19. A great tree] That a mustard-seed grows in∣to a tree, is affirmed Mat. 13. 32. and thereupon it is there said that it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not the greatest of herbs, or things that grow of seeds, but (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 im∣ports) greater then such, and therefore it follows there, that it becometh a tree, and here that tree a great one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This is not to be measured by what we see of this seed among us, but by considering the He∣brew soyle and clime, of which this is ordinarily affir∣med among their authors. In the Babylonish Talmud, Ketub. fol. 3. there is mention of three boughes of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or mustard, one of which being broken off from the rest yielded nine Kabs of seed, and the wood thereof was sufficient to cover a little house. So in the Jerusa∣lem Talmud, Peah c. 7. there is mention of a bough yielded three Kabs of that seed. And again in the same place, of a stemme or bough of mustard, which Simon the son of Chalaphta had in his garden, into which he could climb up as into a figtree. And therefore agree∣ably to this it is that our Saviour here speaks so great things of it. And whereas it is said Mat. 13. 32. that it is the least of all seeds, although among us, some other seeds may be found lesse then that, as Rue, and Poppy, yet it is not necessary it should be so there. However it is apparent that the smalnesse of it was Proverbial a∣mong them, and is therefore mention'd by Maimoni∣des, More Neb. P. 1. C. 56. and set opposite to the Fir∣mament, the one as an instance of the smallest, the other of the greatest magnitude.

[ b] * 1.280 V. 23. Saved] What is the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the New Testament hath already been touched on, Note on Mat. 10. n. see Mat. 19. 6. And for a fuller declaring of it, it will not be amisse first to observe it in the Old Testa∣ment, there the Hebrew reciprocal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saving, or delivering, himself, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are ordinarily rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be saved, or delivered, and ordinarily signifie elabi or evadere, to evade, or escape. So Gen. 19. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I cannot escape to the mountain, in the same sense, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, flying to the mountains Mat. 24. 16. So Gen. 19. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Septuag. reads, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, make hast to escape thither, where to escape is to get out of the reach of Sodome, the place which was then to be destroyed, and flee as to a sanctuary, to that other city. So 1 Sam. 19. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he departed and fled and escaped. So Joel 2. 32. whosoever shall call upon the name of the Lord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall escape, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall be saved, in that sense, Rom. 10. 13. So Isa. 45. 20. where Symmachus reads, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that escape of the nations, the Septuagint reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the saved of the nations. So Isa. 49. 6. the preserved of Israel, and Ecclus 39. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that escapes, or is saved. So of the sick man, Joh. 11. 12. If he sleep, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he will escape, and Act. 27. 20, 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ye cannot escape the shipwrack, so 'twas shew'd to signifie Mat. 24. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the tribulation was so great, that if it had not been shortned by God, no Jew had escaped, but for the sake of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which (as it was shew'd there) denotes the remnant which by Gods promise was to be preserved, and which is all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the dayes were promised to be shortned. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used Act. 28. 1. and is ordinarily rendred, escaped. This being premised of the prime importance of the word, the next thing observable will be, what hath for∣merly been mention'd, that in the Prophets there is fre∣quent mention of a remnant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that should by the mercy of God be rescued out of the common cala∣mity, the fatal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Jews, that was now at hand; These are sometimes call'd, the escaping (evasio) of the house of Israel or Judah, or, the escaping that re∣maineth, or, the remnant that is escaped, Isa. 37. 31, 32. In which place he that shall weigh it, or compare the translation of the vulgar Latine, with Forerius's new one, out of the Hebrew, will find that the reliquiae de Hierosolymis, the remnant of Jerusalem, & salvatio (that is, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) de monte Sion, they that are sa∣ved, or, escape of mount Sion, are all one with evasio quae derelicta est, the escaping which is left, that is, they that escape, when others perish; See Nehem. 1. 2. and 3.* 1.281 where he asks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the sa∣ved that are left. So that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is aequipollent to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, residuu••, remnant, which there∣fore is rendred by it, Jer. 4. 17. and 44. 14. and in other places (parallel to which we read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a remainder that escapeth, in Julian,* 1.282 Or. 1.) and once by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (not, as the printed copies read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Obad. 18. which signifies, saith Hesychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, him that escapes alone in warre, (the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being a† 1.283 Vates, which before the first colours carries a firebrand, when the armies are to meet and fight, and hath the priviledge of a Legate or Herald not to be hurt or* 1.284 violated.) From this accep∣tion of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the saved, for that remnant which should escape of the Jews out of the common de∣struction and slaughter that fell upon that people, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sometimes (and therefore, saith Theophylact, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are all one) sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luk. 21. 36. they that have the honour or favour to escape: another acception ther eis of it for those which should believe in Christ, receive and em∣brace him at his coming, and, having done so, adhere and cleave fast unto him. So when Isa. 10. 22. it is pro∣phecied that the remnant of Israel shall return, the A∣postle, Rom. 9. 27. applies that place (literally spoken of the return from the Babylonish captivity) by way of accommodation to their receiving the faith of Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a remnant shall escape out of that Epidemical unbelief, and receive Christ. Thus Proco∣pius understood that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 peculiarly of believing in Christ, in Is. p. 576. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first fruits of that remnant that escaped, was the disciples of our Saviour. So Luk. 19. 9. the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that was come to Zacchaeus at that time, was repentance, conversion, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the reco∣vering the sinner, or the publicane, to repentance, ver. 10. So 1 Cor. 7. 16. the believing wifes saving her hus∣band, is converting him to the faith, And Rom. 11. 14. provoking and saving the Jews, is by emulation brin∣ging them to repent and receive the Faith. And so the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here shall be those, especially the Jews, that believed in Christ and adhered to him, according to the importance of that Act. 11. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that the remnant of men (that is, of the Jews, opposed to the Gentiles after men∣tioned) might seek the Lord. To this purpose it is that Ignatius in his Epistle to Polycarp bids him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exhort all that they escape, that is, repent and accept the faith, and that* 1.285 Procopius makes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two ranks of these escapers, the Jews that expected the Messias, and the Church of the Gentiles, the latter of which having called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the multitude of them that escape of the Gentiles, he straight interprets by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the running together of the nations called Christians. And then the clear meaning of this uncertain mans question will be this, Whether this do∣ctrine or faith of Christ so contrary to the humour and passions of the world, should be able to propagate it self, and prove so successefull, as to be received by many, or whether it should be contained and inclosed within a narrow pale, that so he might either resist Christ with the many, or have the honour of being one of the few singular persons that received him. And accordingly Christs answer is to put him on that narrow path that leadeth to life, that the few were likely to find, the way of infidelity being so broad and beaten though it led

to absolute destruction. By this explication of this place will appear also what is meant by the same word, Act. 2. 47. where 'tis said that the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, by the grace and power of God there came daily many new con∣verts, penitent, reformed Christians unto the Church. The rise of that interpretation in that place will be best taken from the admonition of S. Peter. ver. 40. of that chap. in these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be ye saved from this crooked generation, where the im∣portance of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is clearly, getting out, escaping, flying from that great pertinacy, and obduration of that age against all the miracles of Christ and his Apostles, crucifying him, and resisting all the powerfull methods of his workings, that is, not being saved eternally (for that would not be matter of exhortation unlesse as that is a certain consequent of repentance and belief in Christ,) but retracting the vitious course that they and others went on in, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 8. Repent. For when S. Peter had said Repent, 'tis added, that in many other words he admonished them, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be sa∣ved or escape, &c. which is an affirmation, that to repent is the same thing, which in other and more words is to be saved,* 1.286 or escape, from that perverse generation, as in Simplicius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having the begin∣ning of being saved, is set to expound a former phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that begin to be instructed. And accordingly in Zaleucus in his prooem to his Laws,* 1.287 where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are put together as phrases of the same importance, wise men and such as meant to be safe. And therefore when it followes that they that willingly received the word, that is, that admo∣nition of his, were baptized, and that there were 3000 that day added to the Church, that certainly is an expli∣cation of this phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he added the saved, or reformed Christians. So that that which was done in such a measure one day, ver. 41. is said farther to be done every day, ver. 47. in some measure, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they that willingly entertain∣ed the word there, is but a paraphrase of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the saved here, which being in the present and not future tense must needs belong to the present condition of men, that is, such penitent forsakers of the wicked perverse age, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there, saved out of the crooked generation, and in a parallel phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they that fled from the pollutions of the world, 2 Pet. 2. 20. by which Christians are there express'd. In this sense we have the word used observa∣bly by Procopius on Isa.* 1.288 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. When the Gentiles came in to Christ (not when they were saved or come to heaven, for the Jews could not see that, but) when they forsook their idolatry, and inbraced the Christian faith, and so escaped out of that perverse generation, the Jews were inflamed with envy, and would rather have endured any punishment, then to see the Gentiles thus reform, and re∣proach to them their infidelity and impenitence. Thus also will the word be explained 1 Cor. 1. 18. and 2 Cor. 2. 15. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the saved, are believers, they that embrace the Gospel and are opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that perish, as to the contrary, those that believ'd not, both there, and 2 Cor. 4. 3. where he saith his Go∣spel is hid to them, that is, to those which heard, but be∣lieved it not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unbelievers, v. 4. unlesse perhaps 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be thought a higher degree of the same thing, to wit those that for their unbelief are deserted by God, and so blinded that they cannot see, and then proportionably to that, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be those penitent believers, endued with a higher degree of grace from heaven. But that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies no more then the unbelieving Jews, that continued in their unbelief (and so by proportion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the contrary) may farther appear by an ancient place in* 1.289 Clemens, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, praying for those that perish (not for them that are already destroyed) notes the pray∣ers in the Easter week, which were offered to God by the Christian Church for the Jews, as appeares by the beginning of the 14. chap. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 We ought to mourn for them, because they have not believed. All that I shall adde to this, is but the opinion of Joh. Curterius, the translator of Proco∣pius on Isaiah, who meeting oft in that Author with the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those that are saved, hath sometimes been forced to render it,* 1.290 quibus salutis cura est, they that have care of salvation, the matter not bearing any interpretation which had nearer reference to salvation, or decree of salvation, then that expression of his would bear. Out of all that hath been said of this word, the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will sufficiently be cleared in all the places of the New Testament; and for the notion of the verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we have said enough already to give direction for the understanding it, where ever 'tis to be met with, not alwayes for eternal salvation, but oft for other kinds of escaping, and deliverances out of disea∣ses every where almost in the Gospels, out of other dan∣gers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Cor. 3. 15. as one that escapes out of the fire (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 losing much in his passage, but him∣self escaping) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Pet. 3. 20. either through, or from, the water, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 scarcely escape, 1 Pet. 4 18. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jude 23. rescue in fear or in time of danger, snatching them out of the fire. All which we shall referre to their several places, see Note on Rom. 10. a. and 13. c.

[ c] * 1.291 V. 33. I must walk] That there is in this verse an ellipsis or defect, there is little doubt, and what it is will be best judg'd by comparing it with the former verse, or with Joh. 5. 17. In the former verse he tells Herod that for a time he is about the businesse of his miracles, curing diseases and casting out devils, and it shall not be in his power to hinder him; though he threaten or de∣sign to kill him, v 31. he should not be able to do it, but shortly indeed he should have made an end of his businesse, and then he should be put to death. The time of his doing miracles, &c. he there calls to day and to morrow, as the time of his being put to death, the third day; and so in this verse he gives him a reason why he should not fear his threates, nor go out of the way, which he was advised to v. 31. because, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: There is a necessity in respect of Gods decree, that to day and to morrow, that is, for that space before mentioned, I should cure, &c. or, as it is Joh. 5. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 work▪ (so Theophylact, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I must stay here a while and do miracles,) and then indeed it is as necessa∣ry 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the third day, or, the day immediately fol∣lowing or adjoyning (see Note on Mar. 1. b.) or after my work is done,* 1.292 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to go, either in that sense, wherein that word is taken c. 22. 22. that is, to be put to death (and so 'twill be all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is to be martyr'd, as we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Nyssen, and other Christian writers, or else 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to go from thence (as he was advised to do v. 31.) up to Jeru∣salem, that being the place where the judgement of the great Sanhedrim was, where (and no where else) the ca∣ses of Prophets, which were accused of any great crime, were to be tryed, (see Cunaeus de Repub. Heb. l. 1. c. 12.) whereupon it follows immediately, O Jerusalem, Jerusalem!

[ d] * 1.293 V. 34. Vnder her wings] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to gather under the wings seems to be a Prover∣bial phrase among the Jews for gathering and admit∣ting of Proselytes: thus in Maimonides tit. Isuri bia, c. 13. speaking of the three wayes of receiving Proselytes, circumcision, baptisme, sacrifice, he addes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And in like manner through all ages, as oft as a Gen∣tile would enter into the Covenant and be gathered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 under the wings of the divine

Majesty, and take upon him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the yoke of the law, &c. where the wings of the divine Majesty referring to the manner whereby God signified his pre∣sence in the Arke, and in the holy of holies, by the Cherubims wings that covered the Propitiatory, the be∣ing gathered under his wings is there set for his entering into the Covenant, and attended with undertaking the yoke of the Law, that is, obedience to his Commands, and being his Proselytes; and so here Christs gathering as a bird under the wings, is the preaching the New Co∣venant to them, and calling them all, as Proselytes, to receive it. See Note on 1 Cor. 10. a.

CHAP. XIV.

1. AND it came to passe as he went into the house of one of the [note a] * 1.294 chief Pha∣risees to eat bread on the sabbath day,† 1.295 that they watched him.]

[Paraphrase] 1. And being upon an in∣vitation perswaded to go on a Sabbath day, and dine with one of the Pharisees of great quality, a Ruler, or member of one of their Consistories, they them∣selves that had thus invited him, did insidiously and treacherously watch and observe what he would do, on purpose to take ad∣vantage against him, (A thing contrary to all laws of hospitality.)

2. And behold, there was a certain man before him, which had the dropsie.

3. And Jesus [answering, spake unto the Lawyers and Pharisees, saying, Is it lawfull to heal on the sabbath day?]

[Paraphrase] 3. by way of prevention asked a question of the Doctors of the law and Pharisees that were present, saying, Is the working of a cure on a sick man a thing forbidden, and so unlawfull to be done upon a sabbath day?

4. And they held their peace. And he took him, and healed him, and let him go.

5. And he answered them, saying,] Which of you shall have an asse or an oxe fallen into a pit, and will not straightway pull him out on the sabbath day?

[Paraphrase] 5. And he said unto them,

6. And they could not answer him again to these things.

7. And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms, saying unto them,

8. When thou art bidden of any man to* 1.296 a wedding, sit not down in the highest room, lest a more honourable man then thou be bidden of him.

9. And he that bad thee and him come and say to thee, Give this man place, and thou begin with shame to take the lowest room.

10. But when thou art bidden go and sit down in the lowest room, that when he that bad thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have* 1.297 worship in the presence of them that sit at meat with thee.]

[Paraphrase] 7, 8, 9, 10. And being at this feast he observed how desi∣rous those persons (Doctors of the law, and Pharisees, &c.) were, every of them to take place, or have the precedence at the feast, and thereupon knowing their inclinations, he spake this parable to them, which imported how much more honourable it is for a man to set himself below; then above his place, and how certain a way that is to get him honour.

11. For whosoever exalteth himself shall be abased, and he that humbleth him∣self shall be exalted.]

[Paraphrase] 11. For humility is the onely thing that is valued, or commended, or thought fit to be rewarded either by God or man.

12. Then said he also to him that bad him, [When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours, lest they also bid thee again, and a recompense be made thee.]

[Paraphrase] 12. Let not thy intertain∣ments be of those which can, or are likely to entertain thee a∣gain, or to whom thou hast obligations of asfinity, &c. for this is but a worthlesse way of hospitality, in which there is nothing commendable or thank-worthy.

13. But when thou makest a feast, call the poor, the maimed, the lame, the blinde,

14. And thou shalt be blessed, for they cannot recompense thee, for thou shalt be recompensed at the resurrection of the just.]

[Paraphrase] 13, 14. The onely com∣mendable way, and that which it will be reasonable for God to reward is, the entertaining of those that want, and who are not likely to make thee any return, for this God will be thy debter, and pay thee at the day of judgement, and there can be no such advantage to thee as that.

15. And when one of them that sate at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.]

[Paraphrase] 15. Upon this occasion one repeated that known saying a∣mong the Rabbines, Blessed, &c. that is, 'tis certainly a much happyer thing to be feasted by God in his kingdom, then by any man on earth, and therefore that is most true which was said v. 14. that 'tis more advantageous to any man to entertain the poor then any else.

16. Then said he unto him, a certain man made a great supper, and bad many,

17. And sent his servant at supper time to say to them that were bidden, Come, for all things are now ready.

18. And they all* 1.298 [note b] with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.

[Paraphrase] 16, 17, 18, &c. To this Christ replied by a parable in∣timating the truth of what that person last had said, but with∣all, telling them that this cele∣stiall feast, everlasting reward was that, that they had oft been invited to, and the generality of the Jews neglected to make use of the invitation, preferring their own designes of worldly advantages before it, thereby provoking God extremely. And therefore the heathen, and sin∣ners, and mean persons of the world were fain to be taken in, nay importunately woo'd to come to that feast, in stead of them; and those that were the principally designed guests to be utterly rejected.

19. And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.

20. And another said, I have married a wife, and therefore I cannot come.

21. So that servant came and shewed his Lord these things. Then the Master of the house being angry, said to his servants, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.

22. And the servant said, Lord, it is done, as thou hast commanded, and yet there is room.

23. And the Lord said unto the servant, Go out into the high-wayes and hedg∣es, and compell them to come in, that my house may be filled.

24. For I say unto you, that none of those men that were bidden shall tast of my supper.]

25. And there went great multitudes with him, and he turned, and said unto them,

26. If any man come to me and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.]

[Paraphrase] 26. If any man offer to undertake my discipleship, and doth not preferre me be∣fore all others that are nearest to him, yea and before his own life too, Mat 10. 37. he is not for my turn; And my service be∣ing so sure to bring persecutions along with it, will not be for his.

27. And whosoever doth not bear his crosse and come after me, cannot be my disciple.]

[Paraphrase] 27. And whosoever doth not come to me with a prepa∣ration of mind to suffer any thing rather then part with me, is not fit for the turn.

28. For which of you intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?

29. Lest haply after he hath laid the foundation, and is not able to finish it all that behold it begin to mock him,

30. Saying, This man began to build, and was not able to finish.]

[Paraphrase] 28, 29, 30. For as he that sets on building, and hath not a stock to hold out, leaves his work imperfect, and becomes ridiculous;

31. Or what king going to make warre against another king, sitteth not down first and consulteth, whether he be able with ten thousand to meet him that com∣eth against him with twenty thousand?

32. Or else, while the other is yet a great way off, he sendeth an embassage and desireth conditions of peace.]

[Paraphrase] 31, 32. Or as he that de∣signes a battail or a warre, and and is not provided with all necessaries to goe thorough with it, had better never en∣gage, or being engaged should presently think of treating and compounding the matter,

33. So likewise whosoever he be of you, that forsaketh not all that he hath, he cannot be my disciple.]

[Paraphrase] 33. So he that undertakes to be a Christian, 〈◊〉〈◊〉 ••••••olve to renounce all that is most pretious to him in this world, or else he will not be able to hold out, and so had better 〈◊〉〈◊〉 to that profession.

34. Salt is good, but if the salt have lost his savour, wherewith shall it be sea∣soned?]

35. It is neither fit for the [note c] * 1.299 land, nor yet for the dunghill, but men cast is out. He that hath ears to hear, let him heare.]

[Paraphrase] 35. The unhappy remain∣der is useless beyond the most noisome excrement, or putrid carcass. It is not fit or useful (as some things are) to enrich the ground, no nor to mix with other things, which being corrupted from their primary use, are yet good for that (and so are kept, though in a mean place, for that use) tis neither at present, nor for the future by long digestion, or farther putrefaction capable of being good manure or compost for the earth, but is utterly unprofitable, and generally dealt with as such, cast out without any respect into those places where men would have nothing grow, apt only to convert a good soile into a desert. Let every disciple, every 〈◊〉〈◊〉, designed by Christ to be the salt of the earth, lay this to heart, for he is neerly concerned in it.

Annotations on Chap. XIV.

[ a] * 1.300 V. 1. Chiefe Pharisees] What is meant by Rulers simply, Rulers of the people, and Rulers of the syna∣gogues, hath been formerly shewed, Note on Mar. 5. c. and on Mat. 9. g. viz. that the Rulers simply were the Judges in their lesser Consistories, in particular cities,* 1.301 or, when the Context belonging to Jerusalem so enforceth it, those of the great Sanhedrim at Jerusalem. Now the Pharisees which are so oft mentioned in the Gospel, were a particular sect in their religion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith S. Paul, who was one of them, and that an im∣provement of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Hasidaei (as they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Mac. 2. 42. those that volun∣tarily performed some things, which the Law required not, and were contrary to the Karaei or Scripturarii, who were for that only which was commanded by law) forming those things into doctrines or precepts, and obliging all to the performance of them, which the Hasidaei performed as free-will offerings, and so divided themselves from the rest of the profane world (which did not as they did) nay from the Haesidoei themselves (who performed as much as they, but did not think themselves or others obliged by law to doe so,) and therefore were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pharisees, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 separate or divided from other men, and by S. Paul 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a sect that required the most exact performances of any. By this it appears that these were not any order or sort of men setled by law, which had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or rulers over them, but only a sect, of which some of all orders of men were, and indeed a prevai∣ling sect, taken up by most of the chief men of the na∣tion, the Elders in the great councel or Sanhedrim in Jerusalem, and the Rulers in the Consistories in other cities, which therefore are call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ru∣lers, and those rulers Pharisees, one of whom is here spoken of and styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one of the rulers that were Pharisees.

[ b] * 1.302 V. 18. With one consent] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is all one with the Syriack adverb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 answering the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being of the feminine numeral which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one. And there is little question but S. Luke so rendred that Syriack word. Now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 clearly si∣gnifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, presently, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (which is all one literally with this phrase) and conse∣quently 'tis best rendred presently. See our learned Mr. Fuller in his Miscellanies.

[ c] * 1.303 V. 35. Land] The meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here will be guess'd, first by that saying of Mat. 5. 13. You are the Salt of the earth, that is, the persons by whom the whole world of men must be seasone•• and 2^ly, by the use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 earth, or 〈◊〉〈◊〉 and ordinarily for the men, the inhabitants of the earth, as 1 Sam. 27. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, smiting the earth, and the like very often. From whence 'tis easie to conclude, that for the salt to be usefull, or fit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the earth, is to be proper for the use of men, and if by its illnesse it cease to be so, 'tis of all other things the most unprofitable, for whereas other things being not fit for men, may yet be fit for the dunghill, salt by its naturall impropriety is debarr'd even from that most inferior degree of profi∣tablenesse. But perhaps, and indeed m••st probably, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here may, in the husbandmans notion, signify land whe∣ther pasture, meadow, or tillage, all which are impro∣ved by manure. So is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used Heb. 6. 7. Now two sorts of manure there are; Some things have a peculiar propriety to the enriching of ground, and are used alone, without mixture of any thing else with them, as to some

ground, marle, lime, &c. Some things having not this propriety in any speciall manner, yet being in mixture with those that have, are fit for this turne, and of such generally our mixum's or composts are made, wherein all kind of dung being one speciall ingredient, that mix∣um may well be the thing, that is here express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or dunghill, whither, as is here intimated, many other things are cast, as well as dung. Now salt, which is very good for domestick uses, when that loses its vir∣tue, when 'tis corrupted, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so is no longer good for those uses, 'tis likewise good for nothing else. Other things, when they are corrupted, do but change their use; dung it self, in the utmost degree of putre∣faction, is good for enriching of land, but salt corrupted, quite unlike other putrid things, is not good singly by it self to be laid on any sort of land, no nor in mixture, or compost with any thing else, no not with dung, which is most usefull. And this is the state of a putrid disciple, a corrupt Christian, he doth hurt wheresoever he is, but no kind of good, and therefore as a wicked, and not onely unprofitable servant (or as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 un∣profitable is the worst character that can be) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈…〉〈…〉 is cast out, as here the unsavory salt, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••••jectaneous, or reprobate, whereas the good Christian is elect, precious, a good and faithfull servant, very profitable to his Masters use, and honour, and the advantage of other men. In this expression of our Sa∣viours of salts loosing its savour, one thing farther may deserve to be added from the Chymists doctrine of salt. For it is certain that salt, if we speake strictly, is not capable of being made insipid, nothing in nature be∣ing able so to worke upon that fix'd incorruptible prin∣ciple. It is therefore necessary that in this place by sal•• loosing its savour, we understand a mix'd body, wherein salt abounds, (so in our vulgar dialects, especi∣ally in 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the common name of salt and salt-bodyes, and is indifferently rendred by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and then tis most true, that salt may loose its savour, that is, that in such a body the salt may be either removed, and drain'd forth, and then the body will be really insipid, or buryed in a mass of other pre∣vailing elements, and then to us it will appeare insipid, and be justly said to have lost its savour. And on these terms our Saviours parable exactly corresponds with the process of nature in all mix'd bodyes; For when in their dissolution, their spirit, Phlegme, and Sulphur are called forth, the remainder yet is, in several cases, ••e∣ducible into the ancient forme, and when it is not, yet it is usefull to many and those noble purposes, at least it is helpfull to the ground, to make it fertile. Thus cor∣rupted fruits and plants, the excrements and carcasses of living creatures, thus lime, and ashes, and burnt land are profitably used in tillage, some immediately apply∣ed, others after digestion and being putrifyed. But if at last the salt be draind out of these, or any other bo∣dyes, what is left is an useless elemental earth, in the Chymists language a Caput mortuum or terra dam∣nata, and is not fit for the land to be immediately laid upon it, nor yet for the dunghill or mixum, there to be rotted a while, and then made use of, but possibly good for walkes or allies, where we would have nothing grow, there to be trodden under foot of men, as it fol∣lowes in the text. Accordingly in the Primitive disci∣pline the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 did cast them∣selves at the feet of the pious Christians, as meriting to be trampled on by them, and calling to all that enter the Church to tread on them as unsavory salt. If to this it be objected that by this way of interpretation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 salt in the second place shall be taken for the salt body, or that which hath salt in it, whereas in the first place it signifies salt it self, the answer will be obvious, by reflecting on the parable of salt, Mat. 5. to which is immediately subjoyned, Ye are the light of the world, and to that is added, not Do you shine, but let your light so shine &c. Where as Christians are first named light it self, and then luminous bodyes, so both there and here Christians are first resembled to salt it self, and then immediately to salt bodies, or things which have salt in them, and so still this is an agreeable interpre∣tation.

CHAP. XV.

1. THEN drew neer unto him all the Publicans and [sinners] for to heare him.

[Paraphrase] 1. heathens in great multi∣tudes

2. And the Pharisees and Scribes murmured, saying, This man* 1.304 received sin∣ners, and eateth with them.

3. And he spake this parable unto them, saying,

4. What man of you having an hundred sheep,* 1.305 if he lose one of them, doth not leave the ninety and nine in the wildernesse, and goe after that which is lost untill he find it?

5. And when he hath found it, he [layeth it on his shoulders] rejoycing.

[Paraphrase] 5. he brings it home with great care, and some pains to him, yet

6. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me, for I have found my sheep which was lost.

7. I say unto you, that likewise [joy shall be in heaven over one sinner that repenteth, more then over ninety and nine just persons, which need no [note a] repen∣tance.]

[Paraphrase] 7. God in the sight of 〈◊〉〈◊〉 angels shall rejoice, (and e••∣presse that joy) at the returning and repenting and change of one heathen or sinfull Atheisticall liver, more then at the daily virtuous performances of those which have never been ingaged in a vicious course, and so though they have, and want sorrow (and wishing it were otherwise) for their frequent slips and failings and infirmities, and withall a diligence, and vigilance, and greater industry and study for the future to grow in piety, and strength of grace, yet having alwaies continued in a virtuous course, these need not that change of mind which belongs to others, and is properly called by that title of Repentance.

8. Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?

9. And when she hath found it, she calls her friends and her neighbours toge∣ther, saying, Rejoice with me, for I have found the piece which I had lost.

10. Likewise, I say unto you, there is joy in the presence of the Angels of God over one sinner that repenteth.]

[Paraphrase] 10. After the same propor∣tion it is that God expresseth joy in the sight of his angels upon the reducing of one indulgent sinner to good life.

11. And he said,] A certain man had two sonnes.

[Paraphrase] 11. To which purpose he made use of this other parable by way of story,

12. And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his* 1.306 living.

13. And not many daies after the younger son gathered all together, and took his journey into a farre countrey, and there† 1.307 wasted his substance with rio∣tous living.

14. And when he had spent all, there* 1.308 arose a mighty famine in that land, and he began to be in want.

15. And he went and† 1.309 joyned himself to a citizen of that countrey, and he sent him into the fields to feed swine.]

[Paraphrase] 15. And being in that distress he pinn'd himself upon one of the inhabitants of that region, being content to be entertain'd by him upon any conditions, never so hard, and he hired him, and set him to feed his swine in the fields, allowing him little food, but what was allow'd the swine.

16. And he would fain have filled his belly with the* 1.310 [note b] husks that the swine did eat: and no man gave unto him.]

[Paraphrase] 16. And he would have been glad to have fill'd his bel∣ly with Aegyptian figs, a course unwholsome fruit, that swine fed on among them, and he could not get enough of them.

17. And* 1.311 when he came to himself, he said, How many hired servants of my fathers have bread enough, and to spare, and I perish with hunger?]

[Paraphrase] 17. And meditating with himself, he remembred the plenty that his fathers servants had, (or, being reduced to some sense and consideration by this distresse, he thus said within himself) The meanest of a multitude of my fathers servants feed very plentifully, and I am ready to sterve for want of the meanest food.

18. I will arise and goe to my father, and will say unto him, Father, I have sin∣ned against heaven, and before thee,

19. And am no more worthy to be called thy son, Make me as one of thy hired servants.

20. And he arose, and came to his father. But when he was yet a great way off, his father saw him and had compassion, and ran, and fell on his neck and kissed him.

21. And the son said unto him, Father, I have sinned against heaven and in thy sight, and am no more worthy to be called thy son.

22. But the Father said to his servants, [Bring forth the best robe] and put it on him, and put a ring on his hand, and shooes on his feet.

[Paraphrase] 22. Use him with all the expressions of respect & kind∣nesse which are possible, bring the best garment that is in the wardrobe,

23. And bring hither the fatted calf, and kill it; and let us eat and be merry.

24. For this my son was [note c] dead, and is alive again:] he was lost and is found. And they began to be merry.

[Paraphrase] 24. For this return of a prodigall, so desperately lost, I look upon, as if he were risen from the dead, because

25. Now his elder son] was in the field, and as he came and drew nigh to the house, he heard musick and dancing.

[Paraphrase] 25. Now that son of his that had alwaies continued with him, and followed his businesse and observed him diligently, (parallel to whom is the just person that never run the prodi∣gals course, and so needs no repentance)

26. And he called one of the servants, and asked what these things meant.

27. And he said unto him, Thy brother is come, and thy father hath killed the fatted calf, [because he hath received him safe and sound.]

[Paraphrase] 27. to celebrate his safe re∣turne with a time of feasting,

28. And he was angry, and would not goe in: therefore came his father out and intreated him.

29. And he answering said to his father, Loe, these many years I serve thee, neither transgressed I at any time thy commandment, and yet thou never gavest me a kid, that I might make merry with my friends.

30. But assoon as this thy son was come, which hath [devoured thy living] with harlots, thou hast killed for him the fatted calf.

[Paraphrase] 30. spent all that portion which thou gavest him

31. And he said unto him, Son thou art ever with me, and all that I have is thine.

32. * 1.312 It was meet that we should make merry and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.]

[Paraphrase] 32. But for the return of this thy brother from that ri∣otous course which is as wonderfull a work, and as considerable a blessing, as if he had been raised from the dead, it is all reason that we should expresse an extraordinary joy, in an extraordinary manner.

Annotations on Chap XV.

[ a] * 1.313 V. 7. Repentance] The difference of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 change of mind from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 grief, or sorrow, for sinne, or dislike of what a man hath done, is sufficiently known, and as it hath place in many other passages, so eminently in this. For as he that lives a Godly life, may and doth often fall into such sinnes as deserve his sorrow and displeasure at himself, and so cannot be said not to want that sorrow, so it is certain that that man conti∣nuing all his life so, without any eminent fall into wilfull sinne, may be said not to need that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that change, which here is spoken of, and is required to the bringing home of a lost sheep, a prodigall to his fathers house. So he that was wash'd already had no need, saith Christ, save to wash his feet, but is clean every whit, Joh. 13. 10.

[ b] * 1.314 V. 16. Huskes] The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which are here set down as the food of Swine, are the fruit of the Carobe, or arbor Ceratonia (which the Syriack translation reads accordingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) mentioned by Dioscorides l. 1. and Galen l. 7. de Simpl. Med. fac. who calls the tree it self 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that, saith Hesychius, is an Aegyp∣tian fig, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This fruit Gorrbaeus thus describes, that 'tis of the length of a mans finger, forked, about the breadth of a thumb, very sweet, but hard of concoction, and of an ill juice, which is agree∣able to what is affirm'd of it by Pliny. l. 15. c. 24. who adds that the rind of it is the part that is eaten, and thereupon c. 28. In siliquis quod manditur, quid nisi lignum est? that part of it which is eaten is the wood. Whence it is that Siliqua the Latine word for that fruit, comes also to signifie the huske or rind of any kind of fruit, which is the reason, I suppose, why the word is ordinarily rendred husks, though the Latine siliqua doe not alwaies signifie so. Of this fruit Dios∣corides saith, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If they be taken green, they are very ill for the stomach, and are apt to breed loosness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being dried they are medicinall for a loos∣nesse and are diureticall. The use of them green was probably that which belongs to this place, where the Swine are said to feed on them, as they were wont to be allowed to doe on those other f••uits, which were good for nothing else.* 1.315 This fruit, saith Pliny, was ordinary among the Aegyptians, agreeing therein with Hesy∣chius, to which perhaps that part of the Parable referres v. 13. where the prodigall is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to have travailed afarre off to a region, though it be not named:* 1.316 For that it cannot referre to some coun∣trey in Judaea may seem, both because there is no men∣tion of that fruit in Judaea, and because feeding of swine was against the laws of the Jewes (for as to that men∣tion of heards of swine among the Gadarens, all that can be concluded thence is this, that Gentiles then in∣habited there, and so Josephus distinctly numbers Ga∣dara among the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which Pompey took away from the Jewes) and thirdly because 'tis said that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he travailed a great way off.

[ c] * 1.317 V. 24. Dead] The Scripture-notion of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dead may be learn'd from hence, to signifie one that is desperately engaged in a wicked course. Thus those that were carried into captivity, and despair'd of returne, are call'd dead bones, Ezec. 37. 3. and the re∣ducing of them is said to be the bringing them out of their graves, v. 12. So the state of Abrahams body, and Sarahs womb, in respect of having hopes of a posterity, is call'd deadnesse, Rom. 4. 19. noting despe∣ration of children, and no more; So the state of unchri∣stian living is call'd death, 1 Joh. 3. 14. And they that lived in a Gentile course are said to be dead in trespas∣ses and sinnes, Ephes. 2. 1. (see Rom. 4. 17.) So 1 Tim. 5. 6. She that lives in pleasure is dead, while she lives. So the Jewes have a saying, Ill men while they live are said to be dead. And so the ancient Arabs, Not he that is at rest is dead, but the living dead man he is truly dead: and all this no otherwise, then according to the ordinary notion of Pythagoras, who for any that had forsaken his school, that is, refused to live according to his rules of Philosophy, had a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an empty coffin set in his place, to signifie him to be morally dead. Ac∣cordingly reformation or recovery to good life, is call'd a rising from the dead, reviving, being quickned, pas∣sing to life, in these and other places, and signifies no more by all these expressions but only repentance from dead works, or renovation.

CHAP. XVI.

1. AND he said unto his disciples, There was a certain rich man which had a steward, and the same was accused unto him that he had [wasted his goods.]

[Paraphrase] 1. unthriftily lavisht out that estate, which was entrusted to him to manage, and improve.

2. And he called him and said unto him, How is it, that I heare this of thee? Give an account of thy stewardship, for thou mayst be no longer steward.

3. Then the steward said within himself, What shall I doe? for my Lord taketh away from me the stewardship, [I cannot dig, to beg I am ashamed.]

[Paraphrase] 3. Having not been brought up to it, I am not able to earn my living by my labour, and so there is no way of subsistence imaginable for me, but to beg, and that is a shame for me.

4. I am resolved what to doe, that when I am put out of my stewardship, [they may receive me into their houses.]

[Paraphrase] 4. I may be entertained by my masters debtors.

5. So he called every one of his Lords debtors unto him, and said unto the first, How much owest thou unto my Lord?

6. And he said▪ An hundred [measures of oyle,] And he said unto him, Take thy bill, and sit down quickly, and write fifty.

6. bathes (vessels contai∣ning neer 10. gallons a piece) of oyl.

7. Then said he to another, And how much owest thou? And he said, an hundred measures of wheat, And he said unto him, Take thy bill and write fourscore.

8. And the Lord commended [the* 1.318 [note a] unjust steward, because he had done wisely: For the children of this world are† 1.319 in their generation wiser then the children of light.]

[Paraphrase] 8. the Steward that decei∣ved his Master, or, the officer to whom these fading things, the riches of this world, were intrusted: For worldy men are more provident and dextrous to make provision for themselves for the time to come, for the remainder of their life, then pious men are to provide for their eternall futurity.

9. And I say unto you, make to your selves friends* 1.320 of the Mammon of unrighte∣ousnesse, that when ye fail [note b] they may receive you into everlasting habitations.]

[Paraphrase] 9. Accordingly I advise you to make provision for your selves, by so using the fading wealth which is intrusted to you here, that when these transitory comforts forsake you, you may be received into heaven.

10. He that is faithfull in that which is least, is faithfull also in much; and he that is unjust in the least, is unjust also in much.]

[Paraphrase] 10. He that is a faithfull steward of Gods in a right use of the riches of this world, will be so in grace, which is more precious, and he that doth not make use of his wealth, so as is most agreable to Gods designe of trust, that is, gaining a richer crown for our selves hereafter, by dispensing it to them that want it here, that man as long as he continues such, will never make that use of grace, that he ought to doe.

11. If therefore ye have not been faithfull in the* 1.321 unrighteous Mammon, who will commit to your trust the true riches?]

[Paraphrase] 11. If therefore you have not made that use you ought of the fading riches of this world, who will intrust to you that which is more precious?

12. And if ye have not been faithfull in that which is* 1.322 [note c] another mans, who shall give you that which is your own?]

[Paraphrase] 12. And if you have not made that use you ought of your worldly wealth, which is only intrusted to you for a time, as unto Stewards, and passes from one owner to another, What hope is there that God will give you those heavenly riches, which will alwaies continue to you, and become your propriety, which you may enjoy to all eternity?

13. No servant] can serve two masters, for either he will hate the one and love the other, or else he will* 1.323 hold to the one, and despise the other: ye cannot serve God and Mammon.

[Paraphrase] 13. Here are put together by S. Luke many speeches of Christ, v. 13, 16, 17, 18. de∣livered by him in the Sermon on the Mount, and at other times, as first, that No servant

14. And the Pharisees also who were covetous, heard all these things, and they derided him.

15. And he said unto them, Ye are they which justifie your selves before men, but God knoweth your hearts, for that which is highly esteemed amongst men, is abomination in the sight of God.]

[Paraphrase] 15. You never can think sit to acknowledge your selves guilty of Covetousnesse or any other fault, and are by men valued as the most sanctified persons, and that is all that you are sollicitous for, But God sees the depth of your hearts, and therefore detests and abominates you, who among men are so highly valued.

16. The law and the prophets were untill John; since that time the kingdome of God is preached, and [every man presseth] into it.

[Paraphrase] 16. the very Gentiles them∣selves (see Mat. 11. 12.) presse

17. * 1.324 And it is easier] for heaven and earth to passe then one title of the law to faile.

[Paraphrase] 17. Which you are not to look on as any designe that the Law, and Prophets, the substantiall parts of the Jewish religion, should be abolished, or any carnal liberty brought in, instead of it by Christianity: that shall never be. See note on Mat. 5. g.

18. Whosoever putteth away his wife and marieth another, committeth adul∣tery: and whosoever marieth her that is put away from her husband, committeth adultery.

[Paraphrase] 18. Mat. 5. 32.

19. There was] [note d] a certain rich man which was clothed in purple, and* 1.325 fine linen, and fared sumptuously every day.

[Paraphrase] 19. And by way of parable Christ told them, there was

20. And there was a certain begger named Lazarus, which was laid at his gate, full of sores,

21. And desiring to be fed with the crumbs which fell from the rich mans table: moreover the dogs came and licked his sores.

22. And it came to passe that the begger died, and was carried by the angels [into Abrahams bosome:] the rich man also died and was buried.

[Paraphrase] 22. into heaven to be pla∣ced next to Abraham the fa∣ther of the faithfull (Mat. 8. g.)

23. And in* 1.326 hell he lift up his eyes being in torments, and seeth Abraham afarre off, and Lazarus in his bosome.]

[Paraphrase] 23. And being dead and in a place of tormenting flames, he beholds Abraham in a place of joy, and the poor Lazarus placed next to him. See note on Mat. 8. g.

24. And he cried and said, Father Abraham, have mercy on me, and send La∣zarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame.

25. But Abraham said, Son, remember, that thou in thy life time receivedst [note e] thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented.]

[Paraphrase] 25. And Abraham with all* 1.327 mildness and gentleness, and compassion, without any reproaching or reviling said unto him, All that I can in this thy sad condition impart to thee, is only to tell thee what thou art now to expect, and to mind thee of the reasonableness of it; For all thy portion of abundance, and prosperity, and ease, and selicity, without intermixture of afflictions, thou hast already enjoyed, and spent upon thy self, in thy life time, without im∣parting them to any other though in neversomuch want of thy relief; and on the other side Lazarus hath had all his por∣tion of afflictions already, And now 'tis but just, that he should have his blisse, and you your torment without any allay or mixture.

26. And besides all this, between us and you there is a great gulf fixed: so that they which would passe from hence to you, cannot; neither can they passe to us, that would come from thence.]

[Paraphrase] 26. But beside, there is an irreversible decree pass'd upon you, and all such, and 'tis not possible for all the saints in heaven to yeild, or obtain any release for you, or for you to get release one minute out of that state.

27. Then he said, I pray thee therefore, Father, that thou wouldst send him to my fathers house,

28. For I have five brethren, that he may [testifie] unto them, lest they also come into this place of torment.

[Paraphrase] 28. give an account of my condition, and with it, some seasonable needful exhortation.

29. Abraham saith unto him, They have Moses and the Prophets, let them hear them.

30. And he laid, Nay, father Abraham: [but if one went unto them from the dead, they will repent.]

[Paraphrase] 30. though they are not moved with the hearing Gods law, and denunciation of the Prophets, being so familiar with them, yet a messenger from the dead, which shall testifie his owne sight or knowledge, may probably work upon them to believe what he saith; and to be warned and reformed by it.

31. And he said unto him, If they hear not Moses and the prophets, neither will they be perswaded though one rose from the dead.]

[Paraphrase] 31. But Abraham answe∣red him with a quite contrary affirmation, That they which by the knowledge of their duty, delivered by Moses and the denunciations of the Prophets, are not wrought on, or brought to obedience or amendment of life, would not in any probability be wrought on by a narration of one that came to them from the dead, There being more reason to perswade any rationall man, that the Scriptures are true, and worth our heeding, or (that being supposed as among the Jews it was) that upon that one motive delivered in them, he should reform and amend his life, then there would be to trust or believe him that should bring a message from the dead to any man on the earth, and to forsake an habit of sinne upon that motive.

Annotations on Chap. XVI.

[ a] * 1.328 V. 8. Vnjust steward] What is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unrighteousnesse in the 8. v. may be conjectured by the use of the same word v. 9. and the meaning of both, I conceive it to be fetch'd from some observations in the Hebrew tongue, as first that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 just, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 true, are taken in the same sense by the sacred writers (& therefore Hesychius explaines 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 true distinctly by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 just) that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendred by the Septua∣gint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 justice, Gen. 24. 49. and Isa. 38. 19. and consequently that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unjust and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 true, are directly opposite one to another. Thus they are set in this place v. 11. (and Joh. 7. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there is no unrighteousnesse, that is, falsnesse in him) and therefore must be resolved to signifie (both of them) in a notion wherein they are thus contrary one to another. And so indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unjust, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deceitfull, appeare to be all one by comparing Mal. 2. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 iniquity was not found in his lips, with 1 Pet. 2. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 guile was not found in his lips. In this notion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems

to be used, 1 Cor. 15. 34. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, awake tru∣ly, or perfectly (in opposition to hypocriticall unsincere reformation,) explained by the not-sinning that fol∣lowes. Now what is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 11. is cleare, that true, perfect, valuable, durable riches, which is infinitely to be preferred before all the riches of this world (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.329 truly food, Joh. 6. 55. is such food as will make him immortall that feeds on it, in opposition to the manna, which they that fed on, dyed) that is, either the reward and blisse in heaven only, or grace here (as preparative to that) together with that hereafter.* 1.330 Consequently 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 opposite to that must signifie this inferiour, vain, superfluous (as Phavorinus took it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) transitory, false wealth, so unvaluable in com∣parison of that other, called by the Rabbins (just in that style) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the vain, or false, mammon, which they joyne with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the riches of this world, which is so scandalously vain and false and unfit to be trusted on, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Plenty or riches of this world (which is oft by the Targū rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mamon) is Prov. 10. 2. by them rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a lye. And then the same, no doubt, is the meaning of that other phrase, varyed from this only in the form, by a most ordina∣ry Hebraisme, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mammon of injustice, or falsenesse, and an example of it we have (from whence the phrase seems to be transcribed) in the Tar∣gum also, Isa. 33. 15. he separates himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the mammon of iniquity, or the false rich∣es, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the mammon of falsenesse, Ezech. 22. 27. Having found now the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 11. and 9. it will not be hard to resolve what is the meaning of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 steward of false∣nesse also,* 1.331 either so as may be proportionable to this no∣tion of it, maintained throughout this parable, for those transitory false riches, called by the Targum (as was said) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, falsenesse, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then it will signifie the dispenser of this inconstant, transitory, false riches of this world. Or else as it must, by that or∣dinary Hebraisme, signifie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a false, un∣just steward, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an unjust Judge c. 18. 6. but so, not as to commend his falsenesse, but only his prudence, in making use of that wealth, which was put into his hands (be that called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 1. or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 9. or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 11.) so, as might give him a subsistence after, when his office was taken from him, and so the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the steward of falsenesse, that is the false steward, will be as perfectly all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the children of this world, i. e. worldly men, following in this verse, as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the false riches or the rich∣es of falsenesse, with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the wealth of this world, or worldly wealth, as even now was said. As for the mention of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unjust in the second part or application of the Parable v. 10. which is there op∣posed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 faithfull, that doth not refer to the deceit∣fullnesse of the steward in the Parable in cheating his master, but to the rich man, in the counter part, his not making use of those possessions intrusted to him, to that advantage of his own soul to which they might have been improved. In which respect, he that doth like the steward in the Parable, makes such prudent provision for himself, is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 false, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 faithfull, making a gainfull use of that which was committed to his trust, which is there called being faithfull in a little, and is the very Christian virtue commended to us in that Parable, the making us friends with our riches; so that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there also signifies false, viz. to that trust put into their hands, in not making what advantage they might of it.* 1.332 And lastly for that passage v. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if you have not been faithfull in that which is anothers, it is not so to be taken as if the rich mans gaining by the trust committed to him, after the manner of the deceitfull steward, were thereby accu∣sed; for on the other side the thing found fault with in the parable, in the 12. v. is the not doing that which the false deceitfull steward did, and was commended for, v. 18. that is the not making such an use of that transitory wealth (that passes from one owner to ano∣ther) at that time put into his hands, as might help him to reception and entertainment, when he was out of his service. For (to conclude this matter) it must be obser∣ved, that every rich man is in respect of God, as a stew∣ard to his Master, appointed to be a dispenser of that wealth put into his hands by God, which may there∣fore be here called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 anothers, not so much his who possesseth it, as Gods whose steward he is, or theirs to whom it is to be dispensed. And then as in Ariste∣les Rhetor. l. 2. c. 23. 'tis mentioned as a law of The∣odectes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that to them that did not take good care of other mens horses they did not deliver their own; so is it here, and only one difference there is between him, and a steward among men. He hath liberty to use the wealth put into his hands so as may be most (not only for his Masters, but also) for his own advantage, viz. to his endlesse reward in heaven; which though it were an injustice and falsenesse in a servant here on earth, who is altogether to consider his Masters profit, not his own, and so was injustice in this steward here, in the first part of the parable, yet it is duty, and that which by the will and command of God we are obli∣ged to in the execution of that stewards office which the rich man holds under God, and is the only thing commended to us in this parable; and is so far from denominating him that makes that advantage of the treasure intrusted to him, an unjust or unrighteous steward in the application, that it denominates him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 faithfull in the latter part of the parable and him only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 false, that doth it not.

[ b] * 1.333 V. 9. They may receive] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here is taken Impersonally, as it were, not denoting the per∣sons that should receive them, whether God, or An∣gels, or good works themselves (though 'tis true that Christ who accounts what is done to our poor bre∣thren, done unto him, will so receive and reward the mercifull) but after the manner of the Scripture-speak∣ing, to signifie no more, then you shall be received, that is, that these works of charity shall (through Gods ac∣ceptance and promise to reward them) prepare, as it were, a place in heaven for you, and ye shall, when your riches faile, be received into everlasting habitations. This I suppose is the meaning of that place in Ecclus. c. 16. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (not in the Dative but the Nominative case) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every work of mercy shall make, or prepare a place, to wit, in heaven for thee, and so the place will be intelligible, which otherwise will not, and the consequents will be naturall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every man shall finde according to his works. Many examples of this phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for you shall be received will be obvious to any in the reading of the Scriptures. So when we read 2 Sam. 21. 8. of the five sons of Michal (for so our Hebrew copyes now read, and so did those which the Chaldee and LXXII render) that she bare, &c. it cannot be understood, which she, that is, Michal, bare, but which were born to Adriel the son of Barzillai, for 'tis cleare they were not Michals but Merabs children. So 2 Sam. 24. 1. the anger of the Lord was kindled against Isra∣el, and he moved, that is, not God moved for 'twas Sa∣tan, 1 Chron. 21. 1. but) David was moved against them, &c. And so Castellio happily renders it to impulsus est David, &c. so in this Gospel c. 6. 38. we read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.334 they shall give in the latter part of the verse, for that which was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it shall be given, in the beginning. So Lu. 23. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if they doe such things, that is, if such things be done, (that is, such judgements fall) on the green tree. So

Rev.* 1.335 16. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and they see his uncomelinesse, that is, his uncomlinesse be seen. So Lu.* 1.336 12. 20, this night 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they require thy soul, that is,* 1.337 thy soul is required from thee. So Mat. 19. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not he, that is, God, said, but it was said by Adam or rather by the historian, as his conclusion from thence, Gen. 2. 24.

[ c] * 1.338 V. 12. Another mans] What is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was before touched (Note a.) I shall only adde to the explication of it a passage of an antient writer,* 1.339 the author of the Ecclesiasticall Hierarrhy c. 3. making a difference and opposition between the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, on the one side, the things that have a true being, are possess'd immortally, and are eternally sweet; And on the other side, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the unstable pleasure which consists in things that are other folkes, and which is not really, but only in ap∣pearance. On which 'tis Maximus's Scholion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The things that are other mens signifie the things of this world, which are not pro∣perly any particular mans propriety, but passe from one man to another. And this truly seems the most pro∣per notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, those things that are not properly our own, in respect of the weak tenure we have in them, they passing from us, or we from them so ordinarily; and so the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here will be more fully agreeable, and parallel to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 false mammon, as we even now explained it, and to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that which is yours indeed (your propriet••, peculiar, that shall never be removed from you) will be all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the true riches.

[ d] * 1.340 V. 19. A certain rich man] That this is not a story but a parable, may appear by Gemara Baby. ad Cod, Berachoth, where thus much of it is set down, that a King made, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a great feast, and invited all the strangers, and there came 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one poor man and stood at his gates, and said unto them, Give me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one bit or portion (almost the Latine, pars) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they considered him not, and he said, My Lord the King, of all the great feast thou hast made, is it hard in thine eys to give me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one bit, or fragment, among them. And the title of this passage there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A parable of a King of flesh and blood.

V. 25. Receivedst thy good things] The phrase of receiving thy good things seems to be agreeable to the Hebrew style, which useth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 receiving his world for an uninterrupted course of secular felicity, when all things succeed according to a mans will in this world, according to an ancient saying of theirs, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whosoever shall pass through forty dayes without cha∣stisments hath received his world, a full abundant re∣ward for all the good he hath done here.

CHAP. XVII.

1. THEN said he unto his disciples, [It is impossible but that* 1.341 offences will come;] but woe unto him through whom they come.

[Paraphrase] 1. It is not to be imagi∣ned that God should so think fit to interpose his power perpetually as to hinder or not permit false doctrines and schismes, and other the like means of hin∣dring or discouraging men in their Christian course to come into the world (Mat. 18. 7.) to draw men from the Christian doctrine of truth and charity.

2. It were better for him that a milstone were hanged about his neck, and he cast into the sea, then that he should [* 1.342 offend one of these little ones.]

[Paraphrase] 2. discourage, or drive off one Christian to unchristian life.

3. Take heed to your selves, If thy brother trespasse against thee, rebuke him, and if he repent, forgive him.

4. And if he trespasse against thee seven times in a day, and seven times in a day turne again to thee, saying. I repent, thou shalt forgive him.]

[Paraphrase] 3, 4. Be ye carefull that ye be not guilty of any degree of this, But on the other side af∣ter the example of Christ (mentioned in this matter, Mat. 18. 11, 12.) doe the utmost in your power to reduce any Christian that offendeth, though it be by injuring thee, In which case thou art to be so far from being angry with him, or designing revenge, that thou must, beside pardoning him upon his reformation how often so ever he offend thee, use all probable means to bring him to repentance.

5. And the Apostles said unto the Lord, Increase our faith.]

[Paraphrase] 5. Upon another occasion (most probably that Mat. 17. 20. where in the discourse between his disciples and him, he taxeth their unbelief) he was intreat∣ed by some of the disciples, (who were not able to cast out a devil, or cure the young man of the Epilepsy, Mat. 17, 16.) that he would give them more of this gift of miracles, that they might be able to doe all, to which they were by his designation sent, but were not able to doe them, for want of some higher degree of this miraculous faith then as yet they had attained to.

6. And the Lord said, If ye had faith as a grain of mustard-seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea, and it should obey you.]

[Paraphrase] 6. And he said unto them, If you had but the least de∣gree of true faith, you should by my power be enabled to work any the greatest miracle, remove mountains, Mat. 17. 20. make trees grow in the sea, &c. But what I mean by this true faith I will expresse to you by a parable, or similitude.

7. But which of you having a servant plowing or feeding cattel, will say unto him by and by, when he is come from the field; Goe and sit down to meat?

8. And will not rather say unto him, Make ready wherewith I may sup, and gird thy self and serve me, till I have eaten and drunken, and afterward thou shalt eat and drink?

9. Doth he thank that servant because he did the things that were commanded him? I trow not.

10. So likewise ye, when ye have done all those things which are commanded you, say, We are [note a] unprofitable servants: we have done that which was our duty to doe.]

[Paraphrase] 7, 8, 9, 10. As it is with an hired servant, 'tis not suffi∣cient for him to doe that one businesse for which he was hired, but other common of∣fices there are, which belong indifferently to all servants, as waiting at table, &c. and when he hath done his other works in the field, for which he was hired, as ploughing, &c. he must first set cheerful∣ly to the other offices, before he think he have done his duty, or expect to receive his ordinary food, his daily wages; so must ye (whose task it is to cure diseases, cast out devils) doe all those things with all fidelity which are means to that end, or never think you have performed your duty. When confidence of my power, and using the mention of my name will not cast out devils, then solemn prayer is your duty to be superadded to that, and when that and prayer alone will not doe, you must adde fasting also, Mat. 17. 21. and not think that 'tis free for you to doe, or not to doe this (and that if you doe it, 'tis eminent virtue in you) but you must looke upon it as necessary duty, which when you have done, you have done no more then was commanded you, and was strictly required of you to doe. This is the best answer which is likely to be given to your request of having your faith encreased. Doe not you neglect the means, and you shall be able to doe what miracles you will; But as long as you think your partiall obedience will serve the turne, and will not take the pains to fast and pray, to cast out a devil, and the like; this is an infidelity in you, Mat. 17. 17, 20. which will disable you from doing those miracles, which otherwise you would easily be able to doe.

11. And it came to passe, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.

[Paraphrase] 11. who being unclean by their leprosie, and so to be se∣parated from society, durst not come near unto him.

12. And as he entred into a certain village, there met him ten men that were lepers, [which stood a farre off.]

13. And they lifted up their voices,] and said, Jesus Master, have mercy on us.

[Paraphrase] 13. And being farre from him, they cried aloud to him,

14. And when he saw them, he said unto them, [Go shew your selves unto the priests. And it came to passe, that as they went, they were cleansed.]

[Paraphrase] 14. You shall be healed, and therefore go and shew your selves to the priest, which by the law you are required to do when the cure is wrought, that he may pronounce you clean, Do you go immediately to the priest, and before you come thither, you shall be cured. And accordingly it fell out, as they were on their way, they were healed.

15. And one of them when he saw that he was healed, turned back, and with a loud voice glorified God,

16. And [fell down on his face at his feet,] giving him thanks: And he was a Sa∣maritan.

[Paraphrase] 16. now came near unto him, being cured of his un∣clean disease, which before made him stand afar off, and fell down before him on his face,

17. And Jesus answering said, Were there not ten cleansed, but where are the nine?

18. There are not found that returned to give glory to God, save this stranger.]

[Paraphrase] 18. No one hath return'd to acknowledge the mercy, save this one, who is a Gentile, or no Jew, (for so are the Samaritan••, accounted by the Jews)

19. And he said unto him, Arise, go thy way, thy faith hath made thee whole.

20. And when he was demanded of the Pharisees, [When the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation.

21. Neither shall they say, Lo here, or, lo there, for behold the kingdom of God is within you.]

[Paraphrase] 20, 21. When that king∣dom of God, which John Bap∣tist and he had preached so of∣ten, should come, he said, It comes not in any splendid manner as you expect, with a pompous solemn Court along with it, for men to gaze and look upon it, and say, Lo here it comes, as it is wont to be with ordi∣nary Courts of kings, when they remove. For indeed it is already among you, the Gospel preacht, which is the scepter of this king∣dom, and all other parts are but attendants of that. See Mat. 3. c.

22. And he said unto his disciples, The dayes will come, when ye shall desire to see one of the dayes of the son of man, and ye shall not see it.]

[Paraphrase] 22. And turning to his di∣sciples, he tells them of these Pharisees, and other the like contemners of his preaching, that they that now despise this scepter of the kingdom, receive not the Gospel, there shall come out against them that iron rod, destruction for this great sinne, and then 'twill be too late for them to wish for these daies of mercy, which now they despise, and make no use of.

23. And they shall say to you, See here, or, see there, go not after them, nor fol∣low them.]

[Paraphrase] 23. Then many shall put you in hopes of a deliverer, pre∣tend that there is a Messias in this or that place, but do not you follow nor heed any such report, nor look for any such deliverer. See Mat. 24. 25.

24. For as the lightning that lightneth out of one part under heaven, shineth unto the other part under heaven: so shall also the son of man be in his day.]

[Paraphrase] 24. For a destruction shall come like lightning, quick and fearful, upon the Jews from the Romans in this day of Christ's vengeance upon his enemies. See note on Heb. 10. a.

25. But first must he suffer many things, and be rejected of this generation.]

[Paraphrase] 25. But this shall not be till after Christ's being rejected and crucified by the Jews.

26. And as it was in the daies of Noe, so shall it be also in the daies of the son of man.

27. They did eat, they drank, they maried wives, they were given in mariage, untill the day that Noe entred into the ark, and the flood came, and devoured them all.]

[Paraphrase] 26, 27. And as it was in the old world, when for the great provocations thereof, God was pleased to send the flood upon it, without any vi∣sible change, or omen, or pre∣signification of the particular time, Mat. 24. 36. (onely Noah preaching repentance to them, and they not hearkning to him, and then his building an ark, and going into it with his family) no man expecting it, the flood came and swept away all but those in the ark, so shall it be, when Christ comes to work his revenge upon his crucifiers, when they expect it not at all, as soon as ever a course is taken for preserving the faithfull from the destruction (see note on Mat. 24. 9. and Rev. 7. 3.) the vengeance shall light upon the rest, and destroy all that are left in Ierusalem. And that is all the foreknowledge of the time you shall have in answer to your question, ver. 20.

28. Likewise also as it was in the daies of Lot, they did eat, they drank, they bought, they sold, they planted, they builded.

29. But the same day that Lot went out of Sodome, it rained fire and brimstone from heaven, and destroyed them all.

30. Even thus shall it be in the day when the son of man is revealed.]

[Paraphrase] 28, 29, 30. And as when the sins of Sodome were filled up, and their crie was gone up to heaven, and God determined to destroy them, The people went on in their ordinary course, doing all things according to their wont, and then on that very day when Lot went out of Sodome, the fire and brimstone fell on that city; So as soon as the faithfull, penitent Christians depart out of Ierusalem, that fatall day shall come upon the rest, that day, I say, wherein Christ shall reveal himself by his judgements on his enemies and crucifiers, (see note on Heb. 10. a.)

31. In that day he that shall be upon the house top, and his stuffe in the house, let him not come down to take it away, and he that is in the field, let him likewise not return back.]

[Paraphrase] 31. When thus you see judg∣ment break out, let every man then that is in Iudaea make all possible speed to get out of it, as Lot and his family did out of Sodome.

32. Remember Lot's wife.]

[Paraphrase] 32. And the least delay or stop in the course, all inclinations of kindnesse to the sins or company of that place, may be as fatall to any, as 'twas to Lot's wife, who looking back became a pillar of salt, Gen. 19. 26.

33. Whosoever shall seek to save his life, shall lose it: and whosoever shall lose his life, shall [note b] preserve it.]

[Paraphrase] 33. He that shall take any unchristian course of compli∣ance (as the Gnostick Christians did afterwards with the Jews, to escape their persecutions) he undoubtedly shall perish in it, and he that being a disciple of mine, shall for the testimony of my truth cheerfully and courageously venture death, is the onely person that shall escape this judgement. (See note on 2 Pet. 1. c.)

34. I tell you, In that night there shall be two men in one bed, the one shall be taken and the other left.]

[Paraphrase] 34. Then shall it not be in the power of any worldly pro∣vidence to work any deliverance for any, but as in Sodome an Angel came and took Lot by the hand and led him out, preserved him, when many others were left behind, so shall it be now, Those whom God will thus please to seal, Rev. 7. 3. and preserve, the believers and constant professors, those shall be delivered and none else.

35. Two women shall be grinding together, the one shall be taken, and the o∣ther left.

36. Two men shall be in the field, the one shall be taken, and the other left.

37. And they [answered and said unto him, Where Lord?] And he said unto them, Wheresoever the body is, thither will the eagles be gathered together.

[Paraphrase] 37. said, If we may not know the time when, yet Lord, where shall these eminent judgements shew themselves? See note on Mat. 24. m.

Annotations on Chap. XVII.

[ a] * 1.343 V. 10. Vnprofitable servants] What is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unprofitable servant, will be matter of some question, because of the somewhat distant chara∣cter set upon it, Mat. 25. 30. There he is to be cast into utter darknesse, his unprofitablenesse is a damning sin, expressed also by wickednesse and slothfulnesse, but here they that have done all that is commanded (which sure is not a state of so much danger) must yet call them∣selves unprofitable servants, because they have done no more then so, have done nothing for which they should be thanked or rewarded above ordinary, v. 9. To this 'twere answer sufficient to say, that the same word is of∣ten used in several notions, sometimes in a stricter (for barely not-profitable,) sometimes in a larger sense. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 might seem to be used Psal.* 1.344 14. 3. and from thence Rom. 3. 12. (see Note on Rom. 1. g.) for all kind of impiety (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is sometimes he that lives not ex∣actly according to law, sometimes the most wicked, law∣less person) but that word in that place must be un∣derstood according to the notion of the Hebrew there, which signifies putrid, or stinking,, which is therefore uselesse, good for nothing, as rotten Eph. 4. 29. is op∣posed to good for use. Beside this therefore, there may be yet a farther account given of the word in that of Mat. 25. thus, The phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a servant that brings in no profit to his Master. Now according as the office or employment of this servant is, so this will have more or lesse of guilt in it; he whose office or ser∣vice consists in trafficking for his Master, to whom 'tis under precept (as it was in that servant, Mat. 25. he had been commanded by his Master to trade with his talent, Luk. 19. 13. and from thence an obligation lay upon him, he ought to have put the money to the exchan∣gers, Mat. 25. 27.) his not bringing in profit is down∣fight disobedience, and accordingly as he is call'd unpro∣fitable in one place, v. 30. so he is formerly by the same Evangelist styled wicked, and slothful, v. 27. which he could not have been, if he had done all that was required of him. And so though a bare unprofitableness sounded in a performance of all that was commanded (as here it was) bring not utter darkness upon the servant, but only deprive him of thanks, or reward above wages, v. 9. yet when that unprofitablenesse is inseparable from direct breach of precept, as there it appears to be, there it most justly brings that severe sentence upon the unprofitable. This difference then (which is but Extrinsecal, & Acciden∣tal to the nature of the word) being acknowledged, and so giving the account why the unprofitable in one place should be under a greater guilt then in the other, in all other respects the notion will be the same in both places. There tis set to signify him who had brought in no profit to his Master, made not use of his abilities, v. 25. to im∣prove the talent committed to him. And agreeably so it must signifie here. For two sorts of services are here taken notice of, One, that which is the particular task for which he is hired, as ploughing, feeding cattel, v. 7, another, which though it be not named or specified to him, or indented for at his entring into the service, yet belongs to every one, what office soever he is in, (as he is a servant) viz. bringing in meat, waiting upon his ma∣ster at table, v. 8. This Aristotle in his Politicks names among the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those services that be∣long to every servant (as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are Grammar, Musick Exercises, which belong to all young men, whatsoever faculty they apply themselves to.) Parallel to this, what services are of this kind, though they be not specified, or indented for by name, they are yet in all reason, and by obligation of obedience and service to his Master, to be performed by him; and he that neglects or refuses to perform them, doth not perform the duty of a servant, and for such neglect de∣serves stripes, where the Master hath that power over servants (as in Christs speeches he is supposed to have, he shall be beaten with many or with few stripes, which may be the reason that among the Jews there is no law given for the obedience of servants to Masters, because the Masters could by punishments enforce that them∣selves.) But then when all this is performed, this is little for the commendation of a servant, neither thanks, nor reward extraordinary are due to him for this. It must be remembred, what Seneca hath observed, that the ser∣vant is humilis amicus, a lower sort of friend, that is to tend and consider his Masters good, and to contrive what may most tend to it, and perform it upon occasions, Exi∣guum est ad logem bonum esse, saith he, It is a petty small thing to do no more then he is commanded to do, that is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, doing what is commanded, nothing but strict duty, what he is obliged to, as a servant. The profitable or useful servant doth more then so, whatever he sees will tend to his Masters advantage, he doth it of his own ac∣cord; and he that doth not, though he have broken no precept, is yet to acknowledge himself unprofitable. And this notion of the unprofitable servant belongs fitly to this place, where, I suppose, Christ speaketh of the un∣faithfulnesse of the Disciples, who contented themselves with calling the name of Jesus over the Epileptick, and when that would not do, did not proceed to fasting and praying (which means would have enabled them to cure him) and now come and desire Christ to encrease their faith, v. 5. that is, their power of working mira∣cles, when (as he tells them) if they would do their du∣ty in all parts, as becomes servants to do, that is, fast and pray when need required, use the proper and neces∣sary means toward the end, they would be able to do what miracle they pleased. And this is but duty, saith Christ, the doing of it they must not look on as super∣erogating virtue, but as that to which they are strictly obliged, and which, though it be not commanded to all, yet being a means necessary to an end, is, by interpreta∣tion, commanded to all them to whom that end is com∣manded, and so to them who were commanded to cure diseases, &c. Mat. 10. 8. For 'tis ordinarily said that there are two sorts of Necessaries, 1. those things that are so necessitate pracepti, by necessity of precept, or be∣cause they are commanded: 2. others necessitate medii, necessary as means, without which I cannot do that service which is required of me; And so was this of

fasting and praying to the casting out of some devils (the Apostles task at that time, part of their office) and as they that do not this fail much of their duty, and have no reason to expect that God will supply them, enable them farther to do that work without use of that means, so they that do it have little reason to expect any thanks for it, which is the adequate importance of this place.

[ b] V. 33. Preserve it] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word here used hath a special significancy in* 1.345 Greek authors opposite to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As the latter belongs to those creatures which bring forth egges first, and then, after some time, living creatures, so the former belongs to all other creatures which bring forth alive at first. And this might have not onely a commodious but elegant sense in this place, thus, that they that die and lose their lives for Christs sake, shall immediately, without any intervall of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sleeping of the soul in death, bring forth a new life into all eternity. But perhaps it may be unfit to affix this Critical notion of the word in Humane writers to this of S. Luke; and if we judge by the use of the word in the Greek of the Old Testament, which hath a grea∣ter consent and sympathy with the writers of the New Testament then any other sort of books, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will signifie no more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to save or preserve; for so it is used Exod. 1. 17, 18, 22. And then the meaning of the verse will be, that he that shall use any crafty means of policy at that time to save his life, it shall probably prove unsuccessefull to him, when he that intrusts him∣self and his life to Gods providence and direction, and so doth endanger the losing of it, shall be more likely to save it then any other.

CHAP. XVIII.

1. AND he spake a parable unto them, to this end, that men ought [alwaies to pray and [note a] not* 1.346 to faint,]

[Paraphrase] 1. to be constant and dili∣gent in the performance of the duty of prayer, not onely in respect of God, to whom it is a duty, but in respect of themselves, whose petitions are by assiduity most likely to be obtained,

2. Saying, There was in a city [a judge, which feared not God, neither regar∣ded man.]

[Paraphrase] 2. an unjust and harsh judg, which neither was moved with conscience of duty to God, nor with shame or remorse, or compassion toward any man.

3. And there was a widow in that city, and she came unto him, saying, [Avenge, me of] my adversary.

[Paraphrase] 3. Do me justice against

4. And he [would not for a while:] but afterward he said within himself, Though I fear not God, nor regard man,

[Paraphrase] 4. delayed to do it.

5. Yet because this widow troubleth me, I will avenge her, [lest by her conti∣nual coming* 1.347 she [note b] weary me.]

[Paraphrase] 5. lest her coming so conti∣nually for justice be a reproach to me, and a testimony before others of my injustice to her, and so be matter of shame to me, if I deny her; or, lest at last she fall a reproaching me, casting contumelious words upon me.

6. And the Lord said, Hear what the unjust judge saith.

7. And shall not God [avenge his own elect, which crie day and night unto * 1.348 him, [note c] though he bear long with them?]

[Paraphrase] 7. do justice for his elect whose constant prayers impor∣tune him to it, and shall he not do it speedily?

8. I tell you that he will avenge them speedily. Neverthelesse when the son of man cometh, shall he find faith* 1.349 upon the earth?]

[Paraphrase] 8. Yea certainly he will sud∣denly proceed against their per∣secutors, and when he doth so, it will fall very heavy upon the Jews: For when Christ comes to do vengeance, there shall be very few Christians to be found in Iudaea (see note on Mat. 24. b.) they that are converted of the Iews shall be gone out and disper∣sed among the Gentiles. See note on Mat. 24. g.

9. And he spake this parable unto certain, which [trusted in themselves that they were righteous, and despised others.]

[Paraphrase] 9. which had a great opi∣nion of their own perfections, and so lookt on all others with scorn.

10. Two men went up into the Temple to pray, the one a Pharisee, and the other a Publican.]

[Paraphrase] 10. In the Temple there are two courts, one for the Iews, the other for the Gentile-proselytes that lived among them, (see note on Ephes. 2. a.) and to those two went up, to the first a Pharisee, to the second a Publican, to pray.

11. The Pharisee stood and prayed thus with himself,] God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this Pub∣lican.

[Paraphrase] 11. And no person being present to either but God; to overhear them, the Pharisees words were these,

12. I fast twice in the week, I give tithes of all that I possesse.]

[Paraphrase] 12. I fast every munday and thursday, the second and fift dayes of every week, on which we are wont to hear the Law read in our Synagogues, and I pay tithes of herbs and every thing which others make doubt (it being not determined by law) whether they are to be paid or no.

13. And the Publican [standing afar off, would not lift up so much as his eyes to heaven, but smote upon his breast,] saying, God be merciful to me a sinner.

[Paraphrase] 13. being in the court of the Gentiles, was in a sad hum∣ble pensive guise, and by his gesture and action express'd a wonderfull great contrition and indignation against himself for what he had done, and used this affectionate form of confession and deprecation,

14. I tell you, [This man went down to his house justified rather then the other: For] every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted.

[Paraphrase] 14. This mans mean and lowly opinion of himself was more acceptable in the sight of God, together with his confession and contritition, then all the Pharisees good actions, his exact fasting, and paying of tithes be∣ing accompanied with that high and arrogant opinion of himself; For, &c. Mat. 23. 12.

15. And they brought unto him also infants, that he would touch them; But when the disciples saw it, they rebuked [them.]

[Paraphrase] 15. those that brought them, Mar. 10. 13.

16. But Jesus called them unto him, and said, Suffer little children to come un∣to me and forbid them not, for [of such is the kingdom of God.]

[Paraphrase] 16. these are of that temper of humility and meeknesse, which is so necessary an ingredient in a Christian, Mar. 10. 14.

17. Verily I say unto you, [Whosoever shall not receive the kingdom of God as a little child, shall in no wise enter therein.]

[Paraphrase] 17. There is no admission or reception to Christianity for any but such.

18. And a certain ruler asked him, saying, Good master, what shall I do to in∣herit eternal life?

[Paraphrase] 18. Mat. 19. 20. Mar. 10. 17.

19. And Jesus said unto him, Why callest thou me good? none is good save one, that is, God.

[Paraphrase] 19. Mar. 10. 18.

20. Thou knowest the commandements, Do not commit adultery, Do not kill, Do not steal, Do not bear false witnesse, Honour thy father and thy mother.

21. And he said, All these have I kept from my youth up.

22. Now when Jesus heard these things, he said unto him, Yet lackest thou one thing, fell all that thou hast and distribute to the poor, and thou shalt have trea∣sure in heaven, and come, follow me.

[Paraphrase] 22. Mar. 10. 21.

23. And when he heard this, he was very sorrowfull, for he was very rich.

24. And when Jesus saw that he was very sorrowfull, he said, How hardly shall they that have riches [enter into the kingdom of God?]

[Paraphrase] 24. follow me, and become Christians, and attain everla∣sting felicity?

25. For it is easier for a camel to go through a needles eye, then for a rich man to enter into the kingdom of God.]

[Paraphrase] 25. There is nothing of more difficulty imaginable.

26. And they that heard it, said, [Who then can be saved?]

[Paraphrase] 26. Who is able to receive this severe doctrine, to be a Christian, and attain blisse upon these terms, to enter on this strict course, to be a subject of Christs, who requires such tasks of his disciples?

27. And he said,] The things which are impossible with men, are possible with God.

[Paraphrase] 27. But he said, &c. See Mat. 19. 26.

28. Then Peter said, Lo we have left all and followed thee.

29. And he said unto them, There is no man that hath left house, or parents, or brethren, or wife, or children for the kingdom of Gods sake,

[Paraphrase] 29. Mat. 19. 29.

30. Who shall not receive [manifold more in this present time,] and in the world to come life everlasting.

[Paraphrase] 30. a most plentifull return of advantages (as rich as any the most fruitfull season produceth) in this world, abstracted from those which he shall receive hereafter in heaven.

31. Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the son of man shall be accomplished.

[Paraphrase] 31. Mat. 20. 18.

32. For he shall be deliver'd unto the Gentiles, and shall be mocked, and spight∣fully intreated and spit on.

33. And they shall scourge him, and put him to death: and the third day he shall rise again.

34. And they understood none of these things, and this saying was hid from them, neither knew they the things which were spoken.]

[Paraphrase] 34. And they did not in any manner understand what he meant by those words.

35. And it came to passe, that as he was come nigh unto Jericho, [a certain blind man,] sat by the way side begging.

[Paraphrase] 35. two blind men, Mat. 20. 3.

36. And hearing the multitude passe by, he asked what it meant.

37. And they told him that Jesus of Nazareth passeth by.

38. And he cried, saying, [Jesus thon son of David, have mercy on me.]

[Paraphrase] 38. O thou omnipotent eternal son of God, of whom the Prophets have told us, that thou shouldest be born of a Virgin, of the off-spring of David, I be∣seech thee to pardon my sins, and shew thy divine power in healing me.

39. And they which went* 1.350 before rebuked him, that he should] hold his peace: but he cried so much the more, Thou son of David have mercy on me.

[Paraphrase] 39. And the multitude that went along or attended him, chid him, and bid him.

40. And Jesus stood and commanded him to be brought unto him; and when he was come near, he asked him,

41. Saying, What wilt thou that I shall do unto thee? And he said, Lord that I may receive my sight.

42. And Jesus said unto him, [Receive thy sight, thy faith hath* 1.351 saved thee.]

[Paraphrase] 42. thy believing me to be the Messias, express'd by thee, v. 38. and v. 41. is rewarded by this cure, thy sight shall be restored to thee by this word of mine.

43. And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.

Annotations on Chap. XVIII.

[ a] * 1.352 V. 1. Not to faint] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here is to be explai∣ned by Hesychius and Phavorinus, who have jointly, the one out of the other, these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (not as the printed copies of both authors corruptly read it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but, as 'tis clear it must be men∣ded) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which 'tis clear, that the word signifies negligence or carelessenesse. The other rendrings of the word by non defatigari and non deficere, seem to be grounded on a conjecture that the reading should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereas the Manuscripts agree in this other reading, and the importance of the Parable is very well satisfied with it, which is to stirre us up to dili∣gence and importunity in prayer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to pray at all times,* 1.353 answerable to which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Parable v. 5. that is, coming perpetually, con∣stantly (according to the importance of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: see note b.) and therefore the Syriack here reads, coming at all times, that is, never to omit the constant, frequent, set houres of performing this duty. So likewise 2 Cor. 4. 1. Having this ministry, this office intrusted to us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we are not slothful or negligent in it; So Gal. 6. 9. When we are a doing good, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let us not be slothful, but as men that have a sure reward in their eye, &c. And in the same matter, 2 Thess. 3. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be ye not negligent in doing good: onely it is to be observed that as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek signifying sometimes an idle, sluggish, base per∣son, (and so ignavus, a slothful person, in Latine) is also

a fearful, pusillanimous, cowardly person, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in some places being, by the Context concerning afflictions, determin'd to it, signifies to be discouraged, to play the coward. So 2 Cor. 4. 16. when, upon the consideration of the afflictions which attend the preaching of the Go∣spel, he yet resolves that the gain which they are to re∣ceive by it, is more then the losse of life it self to him, and thereupon, contrary to all discouragements, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we are not afraid, or discouraged; for if our outward man be destroyed, if we should suffer any affliction even to death it self, yet, &c. So Ephes. 3. 13. Wherefore I beseech you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not to be discouraged, or afraid, or disheartened, in your Chri∣stian course, on occasion of my afflictions suffered for you, for this (that I suffer for you) is your glory, matter of in∣citement, not of discouragement to you. And these are all the places, where the word is used in the New Testament.

[ b] * 1.354 V. 5. Weary me] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is twice used in the New Testament, here and 1 Cor. 9. 27. It is an Agonistical word in the first use of it, belonging to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or cuffers, which was one of the Grecian exerci∣ses, or to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was a mix'd exercise, made up of cuffing and wresting together, and is the thing referr'd to in that place to the Corinthians, a∣mong whom the Isthmii agones (one of the four sorts of them in Greece) were celebrated. Now the word coming not from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as, against all Analogie, some would have it) but from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a lividnesse, or blewnesse under the eyes, or, on the face, and that such as is caused by blowes, signi∣fies distinctly to strike in the face with the fist, or with caestus which they used in their hands to cuffe with: and so as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to get the adversary un∣der him, belongs there to wrestling, so this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to cuffing, and both together make up the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the exercise so called from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as requiring all strength, to the using of it) which, saith* 1.355 S. Chry∣sostome, the Apostle referres to there. From this Ago∣nistical use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ano∣ther is, which is gotten into common use for reproach∣ing or putting any man to shame, that blewnesse under the eyes, or on the face being a visible mark of being beaten. And thus as the Latine suggillatio, so this Greek word is used among the Latines, Consulatus Auli, saith Cicero, non tam Consulatus est, quàm Magni no∣stri hypopion, His Consulship is a meer contumely or re∣proach to Pompey who made him Consul.* 1.356 So in Nilus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Narr. 6. speaking of the valiant expressions of a gallant woman, he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he received them as contumelies and upbraidings of his own impatience. And thus the word is to be taken in this place, either, Lest her continual coming shame me, or, Lest she coming so oft, at last let loose her tongue to contumelies and railings at me. But the former is the most proper sense, most agreeable to the acception of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the sacred dialect (being the Greek of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Psal. 103. 9. is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so 1 Thess. 2. 16. signifies long duration or continuance, and is ordinarily rendred for-ever) and answerable ex∣actly to the designe of the Parable, set down v. 1. that we ought to pray 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that by doing so, we should make God ashamed (as it were) to deny or cast off our importunity. Hence it is that the Fathers in their prayers and speeches to God use the phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I put thee to shame, to wit, by continual impor∣tuning. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in S. Basils Li∣turgie, I put thee to shame, thou that art the onely good. So in the Psaltery of the Greeks, in which there are so many prayers mix'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Vnlesse, O Lord, thy goodnesse put thee to shame, that is, extorted this from thee; Which expression of theirs, as it referres without all doubt to this of S. Luke, and is but another way of paraphrasing Gods being wrought on by way of im∣portunity; so it is a clear evidence of the truth of what hath been said, of the notion and importance of this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place.

[ c] * 1.357 V. 7. Though he bear long] The meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here is best found by comparing the verse with Ecclus 35. 19. where speaking of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The mighty one will execute judge∣ment, and will not delay, nor be slack toward them. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, patience, or long sufferance, signifies slack∣nesse in punishment, or deferring of it. And so that verse there, is but a paraphrase of this. The difference is 1. that this is by way of Interrogation, which, we know, serves onely to increase the force of the Affirmation, and 2. that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the close is in the Participle, which, though it be easily supplied with the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ordinarily understood, yet in very ancient copies, as that most ancient one in the Kings Library, and so in that which S. Chrysostome, and* 1.358 Antiochus, and the ancient Translator, and also the Syriack and Arabick made use of, it is read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: And so the sense is complete —Doth he delay? or, Is he slack toward them? or in doing justice to them? Certainly he shall not. See Theo∣phylact. The occasion of Christs saying this in this place may seem to be, to take off the great stumbling block from the Disciples, or converted Jews, who as yet saw nothing but afflictions toward themselves and Christ, were persecuted for Christianity, whereas the Jews that held out against Christ continued prosperous in it. To these our Saviour both here, and ch. 21. 28. gives assu∣rance that an heavy vengeance shall light upon this na∣tion, that it shall be utterly laid wast, that the Jewish religion (which, as long as it lasted, seemed a great pre∣judice against the faith and doctrine of Christ) shall be destroyed, that the persecuted believers shall be delive∣red, and this that should suddenly come to passe with∣in the age of some that then lived, Mat. 16. 28. Mat. 26. 64. and Joh. 21. 22. To the same purpose it is, that the Apostles in their Epistles, when they speak to these converted Jews, scattered abroad upon the persecution in Judaea, do very frequently mention the suddennesse and certainty of this vengeance on the Jews, and destru∣ction of their Temple and worship, as an argument of great force to keep those converts in their faith, who, as long as the Temple stood, and the sacrifice continued, were oft tempted to doubt, which was the truer religion, the Christian, or that of the Jews. So we find S. Paul pressing it Rom.* 1.359 13. 11. knowing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this great sea∣son, this famous time foretold of, wherein they were to be rescued from their persecutors, and so their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the same that was mention'd Mat. 10. 22. see note h.) nearer then when they first believed, or were converted to the faith. And again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this day was nigh at hand, and therefore they should keep close to all Christian practise; so Jam. 5. having denounced the woes then near approaching upon the Apostarizing Gnosticks (who to preserve their worldly tranquillity complied with the Jews, and joyned with them in persecuting the Orthodox Christians) v. 1. &c. and the cries of the op∣pressed and persecuted (that is, of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the elect crying here) v. 4. he then comforts the believers v. 7. by this argument, v. 8. that this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this coming of the Lord (the very same that is here v. 8.) was now close at hand,* 1.360 and that explained by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the judge standing at the dore, which shews that he will 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it is in this verse, avenge the sufferers, the believers speedily. The same argument is pressed by S. Peter (who, as S. James, c. 1. 1. wrote to those of the dispersion, that is, to the converted Jews scattered in other nations, upon their being persecu∣ted out of Judaea.) 1 Pet. 4. 7. The end of all things (that is, of the Jewish sacrifices, and all their legal cere∣monies, and the Temple, and people) is at hand, though

Mat. 24. 6. it was said, that it is not yet. So 1 Joh. 2. 18. It is the last houre, and therefore it follows, that as you have heard, Mat. 24. 5. that many counterfeit Christs should come (before that finall destruction of Jerusalem) so, saith he, 'tis now, by which we know 'tis the last hour. So Heb. 10. 25. when men were so scan∣dalized at the prevailing of the unbeleivers, and perse∣cuting of the Christian faith, that they neglected their assembling together, gave off their publick meetings, he then rouzeth them to stirre up one another to the carefull performance of that neglected duty, by their seeing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.361 that this day of vengeance (so called Lu. 21. 22.) upon that nation and people was now very neer at hand. All which, if (when 'tis then said to approach, and to be at the doore) it belonged to the day of judgment, (now, after so many hundred years, not yet come) what a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were this? what a delaying of his coming, and consequently what an objection against the truth of Christian religion? As Mahomet having promised after his death he would presently return to life again, and having not perform'd his promise in a thousand yeares, is by us justly con∣demned for an Impostor. See Mat. 24. 34.

CHAP. XIX.

1. AND Jesus entred, and passed through Jericho.

2. And behold, there was a man named Zacchaeus, which was the chief among the Publicans, and he was rich.

3. And he sought to see Jesus who he was,] and could not for the prease, because he was little of stature.

[Paraphrase] 3. And he was very desi∣rous to see the person of Jesus, having no farther designe, or thought at the present, but that, ver. 14.

4. And he ran before, and climbed up into a sycomore tree to see him; for he was to passe that way.

5. And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchaeus, make haste and come down; for to day [I must abide at thy house.]

[Paraphrase] 5. I mean to be entertai∣ned by thee.

6. And he made haste and came down, and* 1.362 received him joyfully.

7. And when they saw it, they all murmured, saying, That he was gone to be [guest with a man that is a sinner.]

[Paraphrase] 7. entertained in an hea∣then's, or, Publican's house.

8. And Zacchaeus stood and said unto the Lord, Behold Lord, the half of my goods I give to the poor, and if I have* 1.363 taken any thing from any man by false accusation, I restore him fourfold.]

[Paraphrase] 8. And whilst Christ was there, Zacchaeus made this speech unto him, Sir, half my wealth I bestow upon the poor, and whomsoever I have defrauded (see note on c. 3. c.) or, as a Publican, exacted more from them then was due, I will, according to to the law for theeves, make a fourfold restitution.

9. And Jesus said unto him, This day is salvation come to this house, for so much as he also is the son of Abraham.]

[Paraphrase] 9. And Jesus said unto him, This day repentance, and so the Gospel, and the mercies of the Gospel are come home to Zacchaeus, as being a believer, and so one (though a Publican) to whom the promises made to the seed of Abraham doe belong.

10. For the son of man is come to seek and to save that which was lost.]

[Paraphrase] 10. His being an heathen or Publican, or a sinner in his former life, doth not render him uncapable of receiving benefit from me, but contrariwise gives him a capacity of it, upon his repentance. For this was the end of my coming to reduce sinners to repentance, and to obtain mercy for such, Mat. 18. 12.

11. And as they heard these things, he added, and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdome of God should immediately appear.

12. He said therefore,* 1.364 A certain noble man went into a farre countrey to re∣ceive for himself a kingdome, and to return.]

[Paraphrase] 11, 12. And at this time, or not long after, being now not farre from Jerusalem, the chief city of the Jewes, and so the palace or royall city, and upon occasion of their thin∣king, that he would shortly take upon him a regall authority, (chap. 17. 20.) and that that would be at Jerusalem, he spake this parable unto them, A certain man born heir to a kingdome, took a great journey to take possession of it (hereby intimating of himself, that he was to suffer, and rise, and goe to heaven, so to be installed in his kingdome) and then to return again in an eminent manner to shew himself among his countrey-men where he was born, and over whom he was to reign.

13. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy untill I come.]

[Paraphrase] 13. And having severall servants, he gave each of them a stock of mony to traffick with in his absence, commanding them to improve it to his best advantage, that he might receive the benefit of it when he returned, (noting that the Apostles were after his departure to preach to the Jewes, gain as many of them as they could, goe through all their cities, before Christ should thus come and shew himself in that regall illustrious manner upon them, and so likewise that all other inferior Christians were, and are to imploy their diligence and industry, according to their talents, to bring in some encrease unto God.)

14. But his citizens hated him, and sent a messenger after him, saying, We will not have this man to reign over us.]

[Paraphrase] 14. Now the reason of his journey to that far countrey, v. 12. was because those his countrey-men, over whom he was to reign, and was now only gone to be installed or inthroned in his right, set themselves contumaciously against him, and disclaimed having him for their king, (noting the Jewes standing out against the faith, as 'twas after his resurrection preacht to them by the Apostles, see note on Mat. 24. b.)

15. And it came to passe, that when he was returned, having received the kingdome, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.]

[Paraphrase] 15. And when he came back again, after his instal∣ment, to exercise his regall office among them, he first ex∣amined his servants what in∣crease they had made, (noting the fruit that had come in, the harvest or number of converts by the preaching of the Apostles over all Jewry.)

16. Then came the first, saying, Lord, thy pound hath gained ten pounds.

17. And he said unto him, Well, thou good servant, because thou hast [been faithfull in a very little, have thou authority over ten cities.]

[Paraphrase] 17. improved these earthly commodities (see Lu. 16. 10.) thou shalt be more highly preferr'd, (noting the reward of the Apostles labour in preaching the Gospel, 1. governing in the Churches, which they had planted, then reigning with Christ, enjoying an higher degree of glory, as they had laboured more abundantly.)

18. And the second came, saying, Lord, thy pound hath gained five pounds.

19. And he said likewise unto him, Be thou also over five cities.]

[Paraphrase] 18, 19. And the second having imploy'd his time well, but not so well, was also rewarded proportionably.

20. And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin:

21. For I feared thee, because thou art an austere man, thou takest up that thou laidst not down, and reapest that thou didst not sow.]

[Paraphrase] 20, 21. But a third out of a pretence of extraordinary fear of displeasing, in stead of im∣ploying laid up his talent, (made no kinde of use of the abilities that God had given him, lay idle, without ever endevouring to doe any thing that might bring in any glory to God) And his sloth, being the chief cause of his doing thus, made him (either really, or, to excuse his sloth, pretendedly) look upon it as a piece of austerity and rigidnesse in the Master (in Christ) to exact any fruit, any increase of his talents.

22. And he saith unto him, Out of thine owne mouth will I judge thee, thou wicked servant; Thou knewest that I was an austere man, taking up that I laid not down, and reaping what I did not sow.]

[Paraphrase] 22. But this was farre from an excuse of his unprofitable∣nesse, 'twas rather an aggrava∣tion of it, and an acknowledgment, that would bear witnesse against him, and condemn him, make his slothfulnesse and unprofi∣tablenesse appear to be a sinne against conscience in him.

23. Wherefore then gavest thou not my money into the bank, that at my com∣ing I might have required mine own with usury?]

[Paraphrase] 23. For upon this acknow∣ledgment, saith the Master, what possible reason can be given, why thou shouldst not put my money into a bank amongst the merchants, that it might have yeilded me some encrease at my return?

24▪ And he said unto them that stood by, [Take from him the pound, and give it to him that hath ten pounds.]

[Paraphrase] 24. The more unprofita∣ble this man hath been, the fitter 'twill be to encrease the reward of him that hath been diligent, and successfull.

25. And they said unto him, Lord he hath ten pounds.

26. For I say unto you, Unto every one that hath, shall be given; and from him that hath not, even that he hath shall be taken away from him.]

[Paraphrase] 25, 26. And though that was conceived unequall by some, because he had such plen∣ty already, yet the King adhered to his sentence, upon this ground of his dealing with his servants by way of distributive justice, which consists not in giving to all equall portions, but most to them that have done him most diligent, faithfull service, and mulcting and punishing the unfaithfull, and idle person.

27. But those mine enemies, that would not that I should reign over them, bring hither, and slay them before me.]

[Paraphrase] 27. But those countrey∣men of his (whose king by right he was) which, when he was gone to be installed in the kingdome, sent him that contumacious answer, v. 14. (noting the Jewes that would not submit to him upon the Apostles preaching the Gospel after the resurrection) being now instated in his throne, he presently commanded to be put to the sword, executed as so many rebels. (The fate that soon befell the Jewes, after his inauguration in his kingdome, that is, his going to heaven.)

28. And when he had thus spoken, he went before, ascending up to Jerusalem.

29. And it came to passe, when he was come nigh to Bethphage, and Bethany, at the mount called the mount of Olives, he sent two disciples.

[Paraphrase] 29. Mat. 21. 1.

30. Saying, Goe ye into the village over against you, in which at your entring ye shall find [a colt tied, whereon yet never man sate, loose him] and bring him hither.

[Paraphrase] 30. an asse tied, and a foal with her, which was not yet backt, take the foal

31. And if any man ask you, Why doe ye loose him? Thus ye shall say unto him, Because the Lord hath need of him.

32. And they that were sent, went their way, and found even as he had said unto them.

33. And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?

34. And they said, the Lord hath need of him.

35. And they brought him to Jesus: And they cast their garments upon the colt, and set Jesus thereon.

[Paraphrase] 35. Mat. 21. 9.

36. And as he went, they spread their clothes in the way.

37. And when he was come nigh, even now at the descent of the mount of Olives, [the whole multitude of the disciples] began to rejoice and praise God with a loud voice, for all the mighty works that they had seen,

[Paraphrase] 37. all his followers that believed and attended him

38. Saying, [* 1.365 Blessed be the king that cometh in the name of the Lord, peace in heaven and glory in the highest.]

[Paraphrase] 38. Hosanna, or Save now (Mat. 21. a.) we acknowledge thee to be our king so long expected, the Messias, (see note on Mat. 11. a. and Mar. 11. 9.) God in heaven send all prosperity on this thy kingdome, And the loudest Hosannaes or acclamations or confessions of his regality be made unto thee.

39. And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.

40. And he answered and said unto them, [I tell you, that if these should hold their peace, the stones would immediately cry out.]

[Paraphrase] 40. The thing is most true which they say, and if they should join with you to smother it, it would by some other the unlikeliest waies be proclaimed in despight of you.

41. And when he was come neer, he beheld the city and wept over it.

42. Saying, [if thou hadst known, even thou at least in this thy day, the things which belong to thy peace! but now they are hidden from thine eyes.]

[Paraphrase] 42. O that thou also wouldst (see c. 12. note. c.) yet consider and lay to heart, before it is too late, even in this criticall time, what concerns thy future tranquillity and prosperity so much, But thou dost not at all consider it.

43. For the daies shall come upon thee, that thine enemies shall [note a] cast a trench about thee, and compasse thee round, and keep thee in on every side,

44. And shall* 1.366 lay thee even with the ground, and thy children within thee, and they shall not leave in thee one stone upon another, because thou knowest not the time of thy visitation.]

[Paraphrase] 43, 44. And now what re∣mains? why that within a while the Romans should be∣siege thee close, and famish thee, and take the city, and de∣stroy all that are in it, and de∣molish the Temple utterly (see note on Mat. 24. a.) and all this by way of punishment for thy not considering what Christ hath by way of message from God revealed to thee, that is, for thy not repenting upon all his calls.

45. And he went into the Temple,* 1.367 and began to cast out them that sold therein, and them that bought,

46. Saying unto them, It is written, My house is the house of prayer, but ye have made it a den of theeves.

47. And he taught daily in the Temple. But [the chief priests and scribes, and the* 1.368 chief of the people sought to destroy him.]

[Paraphrase] 47. The Sanhedrim sat in consultation how they might put him to death.

48. And could not find what they might doe: for all the people† 1.369 were very attentive to hear him.]

[Paraphrase] 48. And they could not resolve on any safe course, be∣cause the people were generally so affected to him.

Annotations on Chap. XIX.

[ a] V. 43. Cast a trench] That Titus might starve the city the sooner, he shut up all the avenues, building five works without the city, and when the Jewes beat down them, he built a wall round about it, 39. furlongs long, and 13 castles or forts in it, whose compasse was 10 furlongs, and all this finish'd in three daies, faith Jo∣sephus, De Bell. Jud. l. 6. c. 8. And when this was done, there was no possibility for any to come out, and the greatest distresse that ever was, followed, eating of girdles, and shooes, and the coverings of their shields, and at length dung and durt, and hay, and mans-flesh, and a rich woman called Mary fed on her own sucking∣child, and many other sad expressions of this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or distresse are set down by Josephus.

CHAP. XX.

1. AND it came to passe that on one of those daies, [as he taught the people in the temple, and preached the Gospel, the chief priests and the scribes came upon him with the elders,]

[Paraphrase] 1. he went into the Tem∣ple, and as he expounded the lesson, and on occasion of that made known the Gospel to the people (see Mat. 9. note l.) the Sanhedrim came to him,

2. And spake unto him,* 1.370 saying, Tell us, By what authority doest thou these things? or who is he that gave thee this authority?

3. And he answered and said unto them, I will also ask you one thing, and answer me.

4. The Baptisme of John,* 1.371 was it from heaven, or of men?

5. And they reasoned with themselves, saying, If we shall say, From heaven, he will say, Why then believed ye him not?

6. But and if we say, Of men, all the people will stone us: for they be perswa∣ded that John was a prophet.

7. And they answered, that they could not tell whence it was.

8. And Jesus said unto them, Neither tell I you by what authority I doe these things.

9. Then began he to speak to the people this parable, A certain man planted a vineyard, and let it forth to husbandmen, and went into a farre countrey for a long time.]

[Paraphrase] 9. And after a parable de∣livered by him, and set down, Mat. 21. 21. he added this other, Mat 21. 28. A certain man that had a family, planted a vineyard, and did all that was necessary to that turn, fenced it with a good strong mound, hewed a trough to presse the grapes in, and built a lodge for the keeper of it, and then let it out to farmers at a rent, and himself travailed for a time, (noting the care and provision God had made for the Church of the Jewes, Isa. 5. which made him a strange return for all this, killed his prophets, (which called for fruits of good life from them,) and at last his son Christ Jesus himself.)

10. And at the season he sent a servant to the husbandmen, that they should [give him of the fruit of the vineyard,] but the husbandmen beat him, and sent him away empty.

[Paraphrase] 10. pay him that rent, which his vineyard was to yeild him,

11. And again he sent another servant, and they beat him also, and intreated him shamefully, and sent him away empty.

12. And again he sent the third, and they wounded him also, and cast him out.

13. Then said the Lord of the vineyard, What shall I doe? I will send my be∣loved son, it may be they will reverence him when they see him.

14. But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir, come, let us kill him, [that the inheritance may be ours.]

[Paraphrase] 14. and seise on his inhe∣ritance, as our own, of which we have already the possession, Mat. 21. 38.

15. So they cast him out of the vineyard, and killed him. What therefore shall the Lord of the vineyard doe unto them?

16. He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid.]

[Paraphrase] 16. They of the Sanhe∣drim answered with joynt con∣sent, Mat. 21. 41. He will (as tis in any reason to be expected) come and destroy those husbandmen, and dispose the vine∣yard into other hands. Which when Christ, from their own confession had taken for a granted truth, and Mat. 21. 43. brought home and applied to them, as a prediction of what was in any reason to befall them (see v. 19.) they then exprest a greate aversation or dislike of it.

17. And he beheld them,* 1.372 and said, What is this therefore that is written, The stone which the builders rejected, the same is become the head of the corner?

18. Whosoever shall fall upon that stone shall be broken, but on whomsoever it shall fall, it will* 1.373 grinde him to powder.

19. And the chief priests and the scribes the same houre sought to lay hands on him, and they feared the people: for they perceived that he had spoken this para∣ble against them.

20. And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power, and authority of the Governour.]

[Paraphrase] 20. And the Pharisees sent some of their disciples, and some of those that adhered to Herod, Mat. 22. 16. to entrap and ensnare him, to which end they put on the disguise of upright conscientious men, that ear∣nestly desired to be instructed in a scruple of every daies practise, about paying tribute, meaning by his answer to take advantage, and, if he said any thing against Caesar's right, at they supposed he would, then to accuse and implead him before the Procurator of the Romans.

21. And they asked him, saying, Master, we know that thou sayest and teach∣est rightly, neither acceptest thou the person of any, but teachest the way of God truly.

22. Is it lawfull for us to give tribute unto Caesar, or no?

23. But he perceived their craftinesse, and said unto them, [Why tempt ye me?]

[Paraphrase] 23. Why doe ye desire and endeavour to insnare me?

24. She me a peny, whose image and superscription hath it? They answered and said, Caesars.

[Paraphrase] 24. See Mat, 22. 20. and note c.

25. And he said unto them, Render therefore unto Caesar the things which be Caesars, and unto God the things which be Gods.

26. And they could not take hold of his words before the people, and they marvailed at his answer and [held their peace.]

[Paraphrase] 26. without any reply de∣parted from him.

27. Then came to him certain of the Sadducees (which [ [note a] deny that there is any resurrection]) and they asked him,

[Paraphrase] 27. affirm that there is no future state of men after this life

28. Saying, Master, Moses wrote unto us, If [any mans brother] die having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.

[Paraphrase] 28. any man that hath bre∣thren, Mat. 22. 24.

29. There were therefore seven brethren, and the first took a wife and died without children.

30. And the second took her to wife, and he died childlesse.

31. And the third took her, and in like manner the seven also, And they left no children and died.

32. Last of all the woman died also.

33. Therefore in the resurrection, whose wife of them is she? for seven had her to wife.

And Jesus answering, said unto them, The children of this world marry, and are given in marriage.

35. But they which shall be accounted worthy to obtain that world, and [the resurrection from the dead,] neither marry, nor are given in marriage.

[Paraphrase] 35. that future state,

36. Neither can they die any more, for they are equall unto the Angels, and are the children of God, [being the children of the resurrection.]

[Paraphrase] 36. being made partakers of that future eternall estate.

37. Now that the dead are raised, even Moses shewed at the bush,] when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.

[Paraphrase] 37. But as for the main point disputed between you Jewes, that there is another life after this, your own Moses will instruct you, in those words which he delivered at the bush, Exod. 3. 6. (see note on Mat, 22. d.)

38. For he is not a God of the dead, but of the living: [for all live unto him.]

[Paraphrase] 38. For those that are de∣parted out of this world, have another life, the soules of the just are already in the hands of God, and their bodies sure to be raised up, and united to them by the power of God.

39. Then certain of the Scribes answering said, Master, thou hast well said.

40. And after that they durst not ask him any questions at all.

41. And he saith unto them, How say they that Christ is David's son?]

[Paraphrase] 41. And after some few things, Mat. 22. 35. the Pharisees being come about him, he proposed a question to them, Mat. 22. 41. what they thought of the Messias, whose son he was; and upon their answering, that he was David's, he again asked, how that could be?

42. And] David himself saith in the book of Psalms, The Lord said to my Lord, Sit thou on my right hand,

[Paraphrase] 42. When

43. Till I make thine enemies thy footstool.

44. David therefore calleth him Lord, how is he then his son?

45. Then in the audience of all the people, he said unto his disciples,

46. Beware of the Scribes, which desire to walke in long robes, and love gree∣tings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts.

[Paraphrase] 46. Mat. 23. 1, 7.

47. Which devour widowes houses, and for a shew make long prayers:] the same shall receive greater damnation.

[Paraphrase] 47. They are persons of great covetousnesse & cruelty, oppressors of the poor and helplesse, without any mercy, and that they may hold up their reputation, which is necessary to enable them to doe so securely, they pretend great devotion, and pray a great while.

Annotations on Chap. XX.

[ a] * 1.374 V. 27. Deny] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to contend, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to contradict, and agree∣ably to the latitude of the Hebrew the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here used for to contend.

CHAP. XXI.

1. AND he looked up, and saw the rich men casting [their gifts into the treasury.]

[Paraphrase] 1. their freewill donations into a repository for the use of the Temple, Mar. 12. 41.

2. And he saw also a certain poor widow casting in thither two mites.

3. And he said, Of a truth I say unto you, that this poor widow hath cast in more then they all.

4. For all these have of their abundance cast [in unto the [note a] offerings of God;] but she of her penury hath cast in all the living that she had.

[Paraphrase] 4. into the treasury of the Temple,

5. And as some spake of the Temple, how it was adorned with goodly stones, and [gifts, he said,]

[Paraphrase] 5. presents brought to the Temple and hanged up there for the beautifying of it, he said,

6. As for these things which ye behold, the daies will come, in which there shall not be left one stone upon another, that shall not be thrown down.]

[Paraphrase] 6. As for all these things that make now such a magni∣ficient shew, Mat. 24. 2. within few yeares they shall be utterly destroyed and demolished, see note on Mat. 24. a.

7. And they asked him, saying, Master, but [when shall these things be? and what signe will there be when these things shall come to passe?]

[Paraphrase] 7. When shall this de∣struction of the Temple be, and with it of the Jewish state? and what prognosticks of it will be discernible?

8. And he said, Take heed that ye be not deceived, for [many shall come in my name, saying,* 1.375 I am Christ, and the time draweth neer:] goe ye not therefore after them.

[Paraphrase] 8. One prognostick, or forerunner of that destruction shall be, that many deceivers shall arise among you, each pretending to be the Messias, and that he will soon deliver you.

9. But when ye shall hear of warres and commotions, be not terrified: for these things must first come to passe, but the end is not by and by.]

[Paraphrase] 9. Another forerunner is that great commotions and tu∣mults there shall be in Judea, before the Romans come to destroy them utterly, see note on Mat. 24. d.

10. Then said he unto them, [* 1.376 Nation shall rise against nation, and kingdome against kingdome,]

[Paraphrase] 10. They shall rise up and slaughter one another, Mat, 24. c. Revel. 6. 12, 13, 14.

11. And great earthquakes shall be in divers places,* 1.377 and famines, and pestilen∣ces, and fearfull sights, and great signes shall there be from heaven.

12. But before† 1.378 all these they shall lay their hands on you, delivering you up to the synagogues and into prisons, being brought before kings and rulers for my names sake.]

[Paraphrase] 12. But first they shall fall foule on the preachers of the Gospel, and all pure sincere Christians, and bring you before the Jewish Consistories, and Roman Governors for the profession of Christianity, Revel. 6. 11. and Mat. 24. 9.

13. And it shall turn to you for a testimony.

[Paraphrase] 13. And this bringing of you before the Gentile powers shall be a means of divulging the Gospel to them. See Mar. 13. 9.

14. Settle it therefore in your hearts] not to meditate before what ye shall answer.

[Paraphrase] 14. In this case remember what was formerly said to you, Mat. 10. 19. and 30. and belonged peculiarly to this point of time now spoken of,

15. For I will give you a mouth and wisdome, which all your adversaries] shall not be able to gainsay or resist.

[Paraphrase] 15. For I will furnish you with those answers, and that conviction to all your adversaries, that they

16. And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends, and some of you shall they cause to be put to death.

17. And ye shall be hated of all men for my names sake.

18. But there shall not an haire of your head perish.]

[Paraphrase] 18. But whatsoever befall you, treachery, persecution, death it self, v. 16. 17. be confident of this, that it shall not rend to the least disadvantage, but rather to the greatest gain to you.

19. In your patience possesse ye your souls.]

[Paraphrase] 19. And though some few of you shall suffer death in this cause, and so be eternally crown'd by suffering, yet this let me tell you, even for this life, that if ye endure with constancy, and persevere, and fall not off from your profession, that shall of all others be the most probable way of escaping, or obtaining deliverance from this sweeping destruction, Mat. 10. 39. Mar. 13. 13.

20. And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.

21. Then let them which are in Judea, flee to the mountains, and let them which are in the midst of it, depart out, and let not them that are in the countreys enter thereinto.

22. For these be the daies of vengeance, that all things which are written, may be fulfilled.

23. But woe unto them that are with child, and to them that give suck in those daies: for there shall be great distresse in the land, and wrath upon this people.]

[Paraphrase] 20, 21, 22, 23. But when you see Jerusalem besieged by the Romans (Mat. 24. 15. note f.) then resolve the de∣struction of the city is neer, and accordingly all that are in it, let them flie out of Judea, and those that are in the con∣fines or regions about Judea, let them take care not to come into it, but (see Revel. 6. 16.) look on it as a place most sad∣ly to be de destroyed, on which all the dolefull prophecies are now to be fulfilled, which have been prophecied against Judea.

24. And they shall fall by the edge of the sword, and shall be led away [note b] captive into all nations: and Jerusalem shall be [trodden down of the Gentiles, [note c] untill the times of the Gentiles be fulfilled.]

[Paraphrase] 24. conquer'd by the Ro∣mans, Revel. 11. 2. And while this is a doing in Ju∣dea, the Gospel shall be preached over the Gentile world, Mat. 24. 14. see Rom. 11. 25. and being by them received, some effect that shall have among the Jewes, by way of emulation, Rom. 11. 11, 13. moving them to receive the faith also, and by their doing so, Jerusalem shall again be inhabited by Jewish (as well as Gentile) Christians: see not on Revel. 11. f.

25. And there shall be signes in the sun, and in the moon, and in the starres, and upon the* 1.379 earth distresse of [note d] nations with perplexity, the [note e] sea and the waves roaring.]

[Paraphrase] 25. And many prodigies shall be seen in the heavens (see note on Rev. 6. f.) very frightfull to all, and there shall be a terrible distresse upon all the severall parts of Palestine, pressing them that they shall not know what to doe, to stay or to forsake their countrey, see Rev. 6. 15, 16.

26. Mens hearts failing them through fear, and for looking after those things which are coming on the* 1.380 earth; For the powers of heaven shall be shaken.]

[Paraphrase] 26. All men expecting upon the land of Judea judg∣ments (see note on ch. 2. a.) even an utter destruction of the Temple, and nation, religion, and people.

27. And then shall they see the son of man coming in a cloud with power and great glory.]

[Paraphrase] 27. Thus shall Christ's re∣gall office, in punishing and avenging the persecutors of him and his disciples, be most gloriously revealed, see Mat. 13. 26.

28. And when these things begin to come to passe, then look up and lift up your heads, for your redemption draweth nigh.]

[Paraphrase] 28. And when ye see these things thus come to passe, then let all true Christians, Apostles, and others, that have so long been persecuted by the Jewes, look up and hold up their heads with cheerfulnesse, as knowing that to them redemption approacheth, and deliverance from the dangers which encompasse them, see Act. 3. a. and Rom. 13. b. and Rom. 8. l.

29. And he spake to them a parable, Behold the fig-tree and all the trees,

30. When they now [shoot forth] ye see and know of your owne selves, that summer is now nigh at hand:

[Paraphrase] 30. put forth leaves Mat. 24. 32. and Mar. 12. 28.

31. So likewise ye, when ye see these things come to passe, know ye that [the kingdome of God is nigh at hand.]

[Paraphrase] 31. that formidable exer∣cise of Christ's regall power, beginning in the vengeance on the Jewes his crucifyers and persecutors of the Apostles and pure believers, is now neer approach∣ing for your deliverance, see note on Mat. 24. b.

32. Verily I say unto you, This generation shall not passe away, till all be fullfilled.]

[Paraphrase] 32. And indeed within a matter of 40 years all this shall most sadly come to passe, see Mat. 24. 34. &c.

33. Heaven and earth shall passe away: but my word shall not passe away.]

[Paraphrase] 33. And there is no kind of doubt of the completion of it.

34. And take heed to your selves, least at any time your hearts be overcharged with surfeiting and drunkennesse, and cares of this life, and so that day come upon you unawares.]

[Paraphrase] 34. But doe ye take heed that ye indulge not to any kind of luxury or excesse, Mat. 24. 49. which may make you unfit for watchfulnesse (see Rom. 13. 13.) and the same care you are to take that worldly solicitude, fear of losses, and consequently of want doe not ensnare you to the denying of Christ, or falling away from him, (Mat. 13. 22.) and so that day of vengeance on the enemies of Christ come suddenly, and involve you with the impenitent Jews.

35. For as as a snare shall it come on all them that dwell on the face of the whole* 1.381 earth.]

[Paraphrase] 35. For very suddenly and unexpectedly shall this de∣struction come upon all Judea, ch. 17. 20. Mat. 24. 50.

36. Watch ye therefore and pray alwaies, that ye may be accounted worthy to escape all these things that shall come to passe, and to stand before the son of man.]

[Paraphrase] 36. Be ye therefore perpe∣tually upon your guard, and be constant in prayer to God, that he will vouchsafe you to be of the number of that remnant, to whom the promise of escaping all this calamity is made (Mat. 10. note. f.) that when Christ shall thus come in vengeance against the nation, ye may meet him with cheerfulnesse and confi∣dence, and not fear any ill from him, but rather appear victorious with him, in this destruction of yours, as well as his enemies.

37. And in the day time he was teaching in the Temple, and at night he went out, and abode] in the mount that is called the mount of Olives.

[Paraphrase] 37. And as he exhorted them to diligence and prayer, so gave he them example, busying himself in Gods service all the day, and at night spending much time in prayer.

38. And all the people came early in the morning to him in the Temple for to heare him.

Annotations on Chap. XXI.

[ a] * 1.382 V. 4. Offerings] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both a gift, and the treasury into which the gifts were cast; and so the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gifts here is used for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 1. and so Mar. 12. 41.

[ b] * 1.383 V. 24. Captive into all nations] The number of those that in the siege of Jerusalem by Titus died by sword and famine, is said to be eleven millions by Eu∣sebius Hist. l. 3. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. out of Josephus. Then when the city was taken the handsomest, saith he, were reserved for triumph, the rest, saith he, that were above 17 yeares of age were sent bound to Aegypt to be slaves there, others dispersed in the Provinces to be torn a∣sunder with wild beasts, those under 17 sold to mer∣chants of all countreys. And of all these the number was 97000.

[ c] * 1.384 Ib. Vntill the times of the Gentiles] What is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, till the seasons, or times, of the Gentiles be fulfill'd may be guess'd partly by the importanc eof the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seasons, partly of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fulfill'd, partly of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 un∣till. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vulgarly signifies a season, a time designed and appointed, (according to the notion of the Hebrew word) or else expected, and looked for, and in both respects belongs fitly to the preaching the Gospel to the Gentils, that being a thing that God had so long determined, and so oft foretold, and which though the Gentiles foresaw not, yet is said to be ex∣pected by them, (because all they could desire or ex∣pect was really summ'd up in this) not only in that pre∣diction of Jacob, where Christ is styled the expectation of the Gentiles, but in S. Pauls discourse of it Rom. 8. 19. where the earnest expectation of the creature, that is, the Gentile world (see Rom. 8. Note d.) is fasten'd upon this.* 1.385 Then for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 joyned to these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that sure will bear some proportion with, if it be not parallel to, Rom. 11. 25. where the phrase is very like this here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, untill the time that the fulnesse of the Gentiles enter. That is there explain'd to signifie the multitude of Gentiles receiving the faith, coming into the Church, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fulnesse, v. 12. (See Rom. 11. Note d.) and proportionably to that, their seasons being fulfill'd will be the preaching that Gospel to them, which they shall thus receive, and which was so designed, and ex∣pected for them. Now for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 untill, where it is said, Jerusalem shall be trodden down of the Gentiles, untill these seasons of the Gentiles be fulfill'd, the ex∣plaining of that will be the farther clearing of the

whole matter. The treading down of Jerusalem by the Gentiles is not particularly their victory over it by Ti∣tus, but their consequent possessing of it, even till Adri∣ans re-building a part of it, and calling it by his own name Aelia, and inhabiting it with Gentiles, which seems to be described Rev. 11. 2. by the outer court of the Temple being given to the Gentiles, and so cast out of the measuring. Upon the doing of this it follow'd, that as all the Jewes (remaining such in opposition to the Christians) were utterly banish'd the city, and a swines head set at the Gates, to banish even their eyes from it, so the believing, Christian Jewes returned thi∣ther again from their dispersions, and inhabited it a∣gain, and joyn'd, and made one Congregation, one Church with the Gentiles, which had there by that time received the faith also, and till then continued a distinct Church from the Jewes; see Revel. 11. Note f. By which it appears how punctually this prediction, in our notion, was fulfill'd, that Jerusalem should be in∣habited by the Gentiles, all the Jewes in a manner ex∣cluded, till the time that the Gospel had been freely preach'd unto the Gentiles, and by them, in some emi∣nent manner, been receiv'd, and then it should be re∣inhabited with Jewes again, viz. the Christian Jewes, who being wrought on by emulation of the Gentiles, were now many of them brought to receive the Faith. See Rom. 11. 11, 13.

[ d] * 1.386 V. 25. Nations] The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nations here are the se∣verall parts or tetrarchies of Palestine, so divided by the Romans, see Lu. 3. 1. each of them called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nation, and all together 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nations. See Note on Mat. 24. e. and Rev. 11. g. For to the Jewes sure it is that there the distresse and consternation belongs, not to the Gentiles. See Note on Rev. 6. f.

[ e] * 1.387 Ib. The sea] That by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sea may be meant Galilee, see Note on Rev. 7. b. and of that peo∣ple particularly Josephus tellsu s, that Vespasian being sent by Nero into Palestine, did subdue the Galileans, the most valiant, powerfull and best fortified nation of all Palestine, killing above an hundred thousand, and carrying captive above fourty thousand Jewes in that expedition. Where we see that Galilee ownes the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that there were diverse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nations in Pa∣lestine, of which Galilee is by Josephus said to be the most valiant. See Baronius An. Ch. 39. Neronis 13. But it is as probable, that as 'tis ordinary in these books to express the whole by enumeration of the parts, and so the whole world by the mention of heaven, and earth, and sea (see Note on 2 Pet. 3. c.) so here the universall destructions of the Jewes may be described by all these.

CHAP. XXII.

1. NOW the feast of unleavened bread drew nigh, which is called the Passe∣over.]

[Paraphrase] 1. Now the feast of unlea∣vened bread drew nigh, which consists of seven daies, and a day of preparation to them, wherein also no leavened bread is used, and that is the feast of the Passover, Mar. 14. c.

2. And the chief priests and scribes sought how they might kill him; for they feared the people.]

[Paraphrase] 2. And the Sanhedrim of the Jews were desirous to find out some safe way of apprehending and putting him to death, Mar. 14. 1. for they durst not doe it with any great noise, for fear of the people.

3. Then entred Satan into Judas surnamed Iscariot, being of the number of the twelve,

4. And he went his way, and communed with the chief priests and captains, how he might betray him unto them.]

[Paraphrase] 3, 4. And Judas one of his twelve constant atten∣dants, being a covetous per∣son, and in the discharge of his office (of keeping the bagge, of relieving the poor) deceitfull and theeving, Joh. 12. 6. and to that sinne of sacriledge adding that of hypocrisie, in pretending great care of the poor, Joh. 12. 5. whom he thus robb'd, and upon Christ's admonishing him mildly of it, Mat. 26. 10. Mar. 14. 6. Joh. 12. 7. yet, it seems, not reforming, but incensed against his Master, the Devil or his own covetous heart by the devils suggestion, put him upon this project of gain to make some advantage by delivering Christ into the hands of the Jewes, Joh. 13. 2. And upon his consenting to this suggestion, the Devil was permitted by God to have this power over him, to enter into him, Joh. 13. 2. and doing so, he incited him to make a bargain with the Rulers of the Sanhedrim, and their ministers or officers (see note g.) to deliver up Jesus unto them (as after Christ's talking with him, and telling him distinctly of it, and the sinne and danger attending it, Mar. 14. 21. and his not yet relenting, 'tis again said that with the sop the devil entred into him, Joh. 13. 27. hurrying him to the speedy execution of it.)

5. And they were glad, and covenanted to give him money.]

[Paraphrase] 5. And they gladly embra∣ced the treaty, and struck a bargain with him, that he should have thirty shekels to deliver him up without much noise, Mat. 26. 4, and 15.

6. And he* 1.388 [note a] promised, and sought opportunity to betray him unto them† 1.389 in the absence of the [note b] multitude.]

[Paraphrase] 6. And although this were as low and vile a summe, as could be, the price of a slave, Exod. 21. 32. (see Zach. 11. 13.) yet Judas thanked them heartily for the offer, being very cove∣tous, and so very glad of the opportunity of getting money, and from thenceforth he watched a fit season wherein to doe it, without any noise or stirre about it. See Mat. 26. 4. Mar. 14. 1.

7. Then came the day of unleavened bread, when the passover must be killed.]

[Paraphrase] 7. And the paschal day was now come, wherein they eat no leaven in their bread, and in which the lamb was to be killed and eaten, see note on Mar. 14. c.

8. And he sent Peter and John, saying, Goe and prepare us the [Passover] that we may eat.

[Paraphrase] 8. unleavened bread and bitter hearbs, the memoriall of the deliverance out of Aegypt, see note on Mar. 14. c.

9. And they said unto him, Where wilt thou that we prepare?

10. And he said unto them, Behold, when ye are entred into the city, there shall a man meet you bearing a pitcher of water, follow him into the house where he entreth in,

11. And ye shall say unto the good man of the house, The master saith unto thee, Where is the guest-chamber, where I shall eat the passover with my di∣sciples?

12. And he shall shew you a large upper roome furnished, there make ready.

13. And they went and found as he had said unto them, and they made ready the [Passover.]

14. And when the hour was come,* 1.390 he fate downe, and the twelve Apostles with him.

15. And he said unto them, With desire I have desired to eat this passover with you before I suffer.

16. For I say unto you, I will not any more [eat thereof,] untill it be fulfilled in the Kingdome of God.

[Paraphrase] 16. celebrate this feast with you (see note on Mat. 26. f.)

17. And he took the cup and gave thanks, and said, Take this, and divide it a∣mong your selves.

18. For I say unto you, [I will not drink of the fruit of the vine, untill the kingdome of God shall come.]

[Paraphrase] 18. I shall no more drink with you after this festivall manner, celebrate no more paschal commemorations before my departure out of this world, our next festivity must be kept in heaven.

19. And he took bread, and gave thanks and brake it, and gave unto them, say∣ing, This is my body, which is given for you: [this doe in* 1.391 remembrance of me.]

[Paraphrase] 19. doe you to others as I have done now to you, take, blesse, break, and give the bread to all that joyn with you in these holy services, and when you doe so, doe it in commemora∣tion of me.

20. Likewise also the cup after supper, saying, This cup is the New* 1.392 Testament in my blood, which is shed for you.]

[Paraphrase] 20. In like manner after they had done eating, he took the cup of charity, usuall among the Jewes, and said, This cup is at this time to you the sealing of a New Covenant (see note on the title of these books) in my blood, which shall shortly be shed for you, as this is now poured out.

21. But behold, the hand of him that* 1.393 betrayeth me is with me on the table.

22. And truely the son of man [goeth, as it was determined, but woe unto that man, by whom he is betrayed.]

[Paraphrase] 22. is to be put to death (see note on ch. 13. c.) as God hath decreed it should be (Act. 2. 23. and 4. 28. and note b.) but woe to him that hath any hand in that execution.

23. And they began to enquire among themselves, which of them it was, that * 1.394 should doe this thing.

24. And there was also a strife among them, which of them should be accoun∣ted the greatest.]

[Paraphrase] 25. Sometime before this (to wit, before his departing from Jeriche, Mat. 20. 25, 29. nay before he came thither, Mar. 10. 42, 46.) there had been a contention among the disciples (occasioned by the request of Zebedee's wife for her two sons, Mat. 20. 20.) which of them should be look'd on, as the worthi∣est, and so be preferr'd before the rest.

25. And he said unto them, The Kings of the Gentiles exercise Lordship over them, and [they that exercise authority upon them are called [note c] benefactors.]

[Paraphrase] 25. their Princes styled their benefactors, exercise au∣thority over them.

26. But ye shall not be so, but he that is greatest among you, let him be as the [note d] younger, and he that is chief, as he that doth serve.]

[Paraphrase] 26. But among you it must be otherwise, the ruler must be as the private man, or the servant of all others, over whom he is placed.

27. For whether is greater, he that sitteth at meat, or he that serveth? Is not he that sitteth at meat? But I am among you as [he that serveth.]

[Paraphrase] 27. one that attendeth and waiteth on you, and provideth necessaries for you, and not as one that receiveth such observances or advantages from you, as I might expect to doe.

28. Ye are they which have continued with me in my temptations.]

[Paraphrase] 28. Ye have followed me as disciples, Mat. 19. 28. and been hitherto constant to me in all the afflictions and persecutions that have befallen me.

29. And I* 1.395 appoint unto you a kingdome, as my Father hath appointed unto me,

[Paraphrase] 29. See Mat. 19. 28.

30. That ye may eat and drink at my table, in my kingdome, and sit on thrones, judging the twelve tribes of Israel.]

[Paraphrase] 30. That you be next un∣to me, and have at my depar∣ture the power of governing the Church, see note on Mat. 19. d.

31. And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat.]

[Paraphrase] 31. And at this point of time, the story whereof is here in relating v. 20. (not at the time of that other passage ver. 24.) Christ address'd his speech particularly to Peter, saying, As for you, Simon, I tell you, that either upon some sinne committed by thee, giving Satan some such right of claim, (possibly some∣what done criminously by him in that contention of the disciples, mention'd v. 24. the indignation of the ten against the two, Mat. 20. 24.) or else suggesting somewhat against thy sincerity, as against Job's, Job 1. 9. Satan hath accused you before God, and required that he may have the shaking of you, liberty to doe his worst to drive you from the faith of Christ.

32. But I have prayed for thee, that thy faith fail not; and when thou art con∣verted strengthen thy brethren.]

[Paraphrase] 32. This is granted to him, and your danger thereupon is great, but I have prayed for thee, that thou be not conquer'd by him and his terrors, so farre as utterly to forsake the faith; and for any sinnes that in this combate thou provest guilty of, let this use be made of them, when by repentance thou art recovered out of them, that thou be the more carefull to confirm and strengthen others, that they fall not in like manner. See note on 1 Cor. 5. c.

33. And he said unto him, Lord, I am ready to goe with thee both into prison, and to death.

34. And he said, I tell thee, Peter, [the cock shall not crow this day, before that] thou shalt thrice deny that thou knowest me.

[Paraphrase] 34. before the second crow∣ing of the cock this night, Mat. 26. 34.

35. And he said unto them, When I sent you without purse, and scrip, and shooes, lacked ye any thing? And they said, Nothing.]

[Paraphrase] 35. Formerly I sent you out without any provision, and yet ye wanted nothing.

36. Then said he unto them, But now he that hath a purse let him take it, and likewise his scrip; and he that hath no sword, let him sell his garment and buy one.]

[Paraphrase] 36. But now some distres∣ses ye are like to meet with, in like manner as ye will first see them fall most sharply upon me.

37. For I say unto you, that* 1.396 this that is written must yet be accomplished in me, And he was reckoned among the transgressors: For the things concerning me have an end.]

[Paraphrase] 37. For now according to the prophecy Isa. 53. 12. past on the Messias, I must be put to death as a malefactor, For all that is foretold of me shall now suddenly be accomplished.

38. And they said, Lord here are two swords: and he said unto them, It is enough.]

[Paraphrase] 38. But they thinking that according to the literall sound of his words he had really called for a sword, whereas he only express'd to them by that figure the distresses that were now ap∣proaching them, told him they had two swords anong them, But he gave them by a short reply to understand, that he did not really mean that they should goe and provide them swords, but only that great dangers were now approaching them.

39. And he came out, and went as he was wont to the mount of Olives,] and his disciples also followed him.

[Paraphrase] 39. And he according to his wont, went out to the mount to pray.

40. And when he was at the place, he said unto them, [Pray that ye enter not into temptation.]

[Paraphrase] 40. Pray that the afflicti∣ons and temptations now approaching doe not overcome you, see Mat. 6. note g.

41. And he* 1.397 was [note e] withdrawn from them about a stones cast, and kneeled down and prayed,

42. Saying, Father [If† 1.398 thou be willing, remove this cup from me: neverthe∣lesse not my will but thine be done.]

[Paraphrase] 42. O that thou wouldst, (see note on ch. 12. c.) or, I pray thee remove this bitter cup from me: Yet if this be thy pleasure, whatsoever thou seest best to be done, I most heartily em∣brace it, before that for which now I pray.

43. And there appeared an Angel unto him from heaven strengthning him.]

[Paraphrase] 43. And an Angel was sent from heaven to represent such considerations to him of the advantages and benefits of his death, as might make him bear it cheerfully.

44. And being in an agony he prayed more earnestly: And his sweat was as it were great [note f] drops of blood falling down to the ground.]

[Paraphrase] 44. After that being in such a commotion of mind, which signifies an apprehension of extream danger, without any trembling at it, or endeavour to avoid or escape it, he prayed more vehemently, and fell prostrate upon his face, Mar. 14. 35. saying the same words, and more to the same purpose, and he swet (as men in agonies are wont) great glutinous drops like those of blood when it drops on the ground.

45. And when he rose up from prayer, and was come to his [disciples, he found them sleeping for sorrow.]

[Paraphrase] 45. three disciples Peter and James and John, Mat. 26. 37. he found them fast asleep, this sleep being an effect of that great heavinesse, and dispiritednesse which their sorrow had produced.

46. And said unto them, Why sleep ye? Rise and pray, lest ye enter into temptation.

47. And while he yet spake, behold, a multitude, and he that was called Ju∣das, one of the twelve, went before them, and drew neer unto Jesus to kisse him.

48. But Jesus said unto him, Judas, [* 1.399 betrayest thou the son of man with a kisse?]

[Paraphrase] 48. Is a kisse the token by which thou hast promised to deliver me up to them? Mar. 14. 44.

49. When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?]

[Paraphrase] 49. When the disciples saw what was toward, they offered to have fought for his rescue.

50. And one of them smote the servant of the high priest, and cut off his right eare.]* 1.400

51. And Jesus answered and said, Suffer ye thus farr. And he touched his eare and healed him.]

[Paraphrase] 51. And Jesus reproving Peter for so so doing, Mat. 26. 52. spake to those that came to apprehend him, to let him alone but so long as to restore the man his eare, and upon a touch he was cured.

52. Then Jesus said unto the chief priests and [note g] captains of the temple, and the elders which were come to him, Be ye come out as against a thief with swords and staves?

53. When I was daily with you in the Temple, ye stretched forth no hands against me, but [this is your houre, and the power of darknesse.]

[Paraphrase] 53. this is the time where∣in the devil and you are per∣mitted to work your wills upon me.

54. Then tooke they him and led him, and brought him into the [high priest's house,] And Peter followed afarre off.

[Paraphrase] 54. house of Caiaphas the high priest of that year, where the Sanhedrim was assembled, Mat. 26. 57.

55. And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down amongst them.

56. But a certain maid beheld him as he sate by the fire, and earnestly looked upon him, and said, This man was also with him.

57. And he denied, saying, Woman, I know him not.

58. And after a little while, [another saw him, and said, Thou art* 1.401 also of them. And Peter said, Man, I am not.]

[Paraphrase] 58. another maiden, Mat. 26. 71. Mar. 14. 69. (see note on the title of S. Matthew's Gospel) seeing him said, Thou art even one of them. But Peter denied, and said, Woman I am not.

59. And about the space of one houre after, [another confidently affirmed, say∣ing, Of a truth this fellow also was with him; for he is a Galilean.]

[Paraphrase] 59. And some others that stood by (Mat. 26. 73. Mar. 14. 17.) affirmed confidently that he was certainly one of his company, for, said they, his speech discovers him to be a Gali∣lean, Mat. 26. 73. &c.

60. And Peter said, Man, I know not what thou sayest.] And immediately while he yet spake, the cock crew.

[Paraphrase] 60. But he said (with ad∣dition of oathes, and impreca∣tions, Mat. 26. 74.) I am not what thou affirmest me to be.

61. And the Lord turned and looked upon Peter; and Peter remembred the word of the Lord, how he had said unto him, Before the cock crow thou shalt deny me thrice.

62. And Peter went out and wept bitterly.

63. And [the men that held Jesus mocked him] and smote him.

[Paraphrase] 63. while Peter was in the hall of the high priest, Mat. 26. 58. and 69. (before the latter part of the precedent story of S. Peter) the souldiers that were set to guard Jesus, Mat. 26. 67. spit in his face.

64. And when they had [note h] blindfolded him, they stroke him on the face, and asked him, saying, [Prophecy] who is it that smote thee?

[Paraphrase] 64. Tell us, if thou art a∣ble to know and declare secrets,

65. And many other things blasphemously spake they against him.

66. And assoon as it was day, [the Elders of the people, and the chief priests, and the Scribes came together, and led him] into their councell, saying,

[Paraphrase] 66. the Sanhedrim met, and call'd for him to be brought.

67. Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe.

68. And if I also ask you, ye will not answer me, nor let me goe.]

[Paraphrase] 68. And if I shall demon∣strate to you by never so convincing arguments that I am the Messias, you will neither satisfie nor answer my proofs, nor yet yield to the force of them, and release me out of your hands.

69. Hereafter shall the son of man sit on the right hand of the power of God.]

[Paraphrase] 69. Within a while shall I the Messias be exalted to the right hand of my Father, and then shall you see me execute judgment and vengeance upon you, Mat. 26. 64.

70. Then said they all, Art thou then the son of God? And he said unto them, Ye say that I am.]

[Paraphrase] 70. From hence they con∣cluded that he made himself the son of God, and asked him, whether he were so or no? He answered that he was.

71. And they said, What need we any farther witnesse? For we our selves have heard of his own mouth.]

[Paraphrase] 71. This they concluded to be a blasphemous speech, and so that he was guilty of death by his own confession, in taking upon him to be the Messias.

Annotations on Chap. XXII.

[ a] * 1.402 V. 6. Promised] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies here, will be more easily determined, when 'tis resolved that as among Grammarians, so in the rest of the places in the New Testament, it clearly denotes one of these two things, either confession of sinne, or giving of thanks, both being the importance of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in hiphil from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thus saith Phavorinus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is a thankfull acknowledgment or enumeration of benefits, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the guilty mans acknowledge∣ment of what he hath done amisse, which is vulgarly known by the title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it signifies to give thanks. In the sense of confessing of faults 'tis to be found Mat. 3. 6. Mar. 1. 5. Acts 19. 18. James 5. 16. In that of praising, or giving thanks, Mat. 11. 25. (the very place cited by Phavorinus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I thanke thee O father) Lu. 10. 21. Rom. 14. 11. 15. 9. Phil. 2. 11. Rev. 3. 5. And in no one place is it taken for promising (the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek Authors, and especially in the Institutions of Theophilus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) or of any thing of that nature. And then the choise will be very easie, which of these two senses we shall think fit to apply to this place, that of confessing being very aliene and unfit for the turne, and the Arabick interpreter pointing us to this of giving thankes, which being an expression of joy, is oft taken for joy it self, and so is fit for this turn, the covetous pursbearer being very well pleased with such a bargain.

[ b] * 1.403 Ib. Multitude] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifies a tumult, after the manner of the Hebrews, who use 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (lite∣rally a multitude) for a tumult, or noyse also. See Fore∣rius on Isaiah p. 197.

[ c] * 1.404 V. 25. Benefactors] The Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which they use for a Prince, and is by the Septuagint rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth primarily signifie libe∣rall, magnificent, benefactor, and so, as in the choosing of Princes in Aristotle, Pol. l. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they made them Kings that had been their benefactors; so in the deduction of the word also, Princes are here called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 benefactors, and so J••b. 21. 28. where the Hebrew reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 munifi∣cus, beneficus, the Greek reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Targum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 got in amongst them) a Prince, and so it signifies there. For this S. Matthew, in his account of the same speech of Christs, uses 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the great ones, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are called being ordi∣narily set to signifie no more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are, the words here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that have authority over them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are called benefactors, is directly to the same sense, parallel with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the great ones have authority over them, so as in the sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 benefactors shall be the subject of the proposition, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they that exercise autho∣rity, the Praedicate, thus, Their Princes called bene∣factors exercise authority over them.

[ d] * 1.405 V. 26. Younger] As they that were Rulers among the Jewes, or Judges in their Sanhedrin, were called Elders, so others, their officers especially that attended them, are commonly styled by way of distinction from them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the younger.* 1.406 And proportionably in the Church, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are they that preside and go∣verne in it, called here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 greater, superior to o∣thers, so they that are under them, are here called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (see Acts 5. 6. and so 1 Tim. 5. 1. Tit. 2. 6.) and in other places 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Cor. 14. 23, 24. and Acts. 4. 13. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Cor. 14. 16. they that are in the place and condi∣tion of ordinary men or idiotes.

[ e] * 1.407 V. 41. Withdrawn] The use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is observable among the Hellenists, signifying no more then to depart. So 2 Mac. 12. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when they were departed thence nine stadia. So Act. 21. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we were gone or departed from them. And so if that be the word in this place, it must certainly signifie no more, but will be thus best rendred, he departed from them. But then the Kings MS. reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is not capable of any other rendring.

[ f] * 1.408 V. 44. Drops of blood] That Christ swet drops of blood is not affirmed in this place, but only that he swet drops of sweat of a strange thicknesse or viscousnesse, and consequently as big as the drops wherin blood is wont to fall upon the ground. So saith Justin Mar∣tyr, Theophylact, and Euthymius; and 'tis* 1.409 Aristotles observation of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men in an agony, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they sweat extreamly. But that the sweat should so farre exceed the proportion of sweat, as the drops wherein blood uses to fall are above the drops wherein sweat is wont, this was the strange thing, and the expression of the heavinesse of this agony, which is here mentioned. See Photius Epist. 138. Of the like use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.410 as or like as, see Note on Mat. 3. 1.

[ g] * 1.411 V. 52. Captaines of the Temple] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cap∣taines of the Temple here mentioned (and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap∣taines v. 4.) and in two other places of this Author, Act. 4. 1. and Acts 5. 24. in the singular number, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifie no more then the captaines of a band, or captaines of more bands of Roman souldiers, set at the proches of the Temple to guard and keep peace, that there might be no sedition raised in the city at the assembling of the Jews, at the Temple. Thus saith Josephus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 5. c. 15. was there a guard placed in the tower called Antonia, which was thence fetch'd out at feast dayes, to be a guard or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Tem∣ple, (and therefore Chrysostome renders it clearly the captain of the souldiers of the Temple) for so saith the same Josephus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 8. c. 4. at that time when the people came to their feasts, especially at the Passover, there being danger of tumults, Cumanus set 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

a band of souldiers, with their armes, to stand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the porches of the Temple. These souldiers are mentioned Mat. 26. 47. for those that are there called a great multitude with swords and staves, are the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 foretold by Christ,* 1.412 v. 45. the sinners, that is, Gentiles and Joh. 18. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a band of soul∣diers, and here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the Comman∣ders with their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bands of souldiers with them; and accordingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Colonel of this band Acts 21. 31.* 1.413 is sure the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 commander, or captain here,* 1.414 and that tower of Antonia the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Castle v. 34. whither he commanded Paul to be brought to safe Custody. Such also (saith Nicephorus l. 1. c. 32. and before him Chrysostome and Theophylact) was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the watch or guard,* 1.415 Mat. 2. 65. which being set by the Romans to keep all quiet, was offered by Pilate to the Jews to watch the grave of Jesus, that none might steal him away, and make that matter of a new stirre among them. For that these were not Jews, appears sufficiently by their watching on the Sabbath day, which especially at the time of the Passover the Jews durst not to have done. This guard of the Ro∣mans, and care of theirs to prevent seditions among the Jews, seems to have taken its rise from the former care and practise of the Jews, in defending themselves from the Idumeans 1 Mac. 4. 60, 61. for there Judas Mac∣cabaeus having built high walls and strong towers about mount Sion, lest the Gentiles should tread it down, as they had done before, they set there a garrison to keep it, and fortified Bethsura to preserve it. And the Com∣mander of the Garrison was most probably he, whom Josephus calls by this style of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 then, the captain of the Sanctuary or Temple. But now the case being altered, and the Roman Conquerours taking the same care, and keeping the like guards against the uproars and tumults of the Jews, as the Jews did for∣merly against the Idumeans, 'tis to be supposed, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at this time was a Roman not Jew∣ish Commander, though yet in Josephus speaking of those times, we have Ananus and Eleazar called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who were Priests l. 20. c. 8. See Sigonius l. 7. de Rep. Heb. c. 23. where he takes notice of these Ro∣man Commanders among the Jews under the title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and also of their Lictors, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 officers, Acts 5. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Serjeants, Acts 16. 35. to apprehend disturbers, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Acts 16. 22. to beat them with rods, and then of bands of soul∣diers to quell commotions, as you may see acts 16. 20. where bringing S. Paul and Silas to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such like captains of bands at Philippi, their complaint is, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these men raise sedition in our city being Jews, supposing that those officers were there set a∣mong them in other cities, as well as at Jerusalem, to quell such commotions, which were feared especially from the Jews.

[ h] * 1.416 V. 64. Blind-folded] This usage of Christ here re∣ferres to that sport so ordinary among children, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in which it is the manner first to blindfold, which is v. 64. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then to strike him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 63. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 64. then to aske him who stroke him, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 64. and not to let him goe, till he named the man aright, who had stroke him. And so was here u∣sed as a contumely or reproach toward him.

CHAP. XXIII.

1. AND [the whole multitude of them] arose and led him to Pilate.

[Paraphrase] 1. the whole company of the Sanhedrim by the vote of the major part, not of all, v. 51.

2. And they began to accuse him, saying, [We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a▪ King.]

[Paraphrase] 2. We found him drawing away the nation from the re∣ligion of their ancestors, and also forbidding to pay Caesar the Roman Emperour his dues (see note on Mar. 12. a. and Mat. 22. b) taking upon him to be our long expected Messias, and so consequently our King.

3. And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, [Thou sayest it.]

[Paraphrase] 3. I am so.

4. Then said Pilate to the chief Priests and to the people, I find no fault in this man.

5. And they were the more fierce, saying, He [stirreth up the people teaching] throughout all Jury beginning from Galilee to this place.

[Paraphrase] 5. teacheth seditious do∣ctrine, and hath done so.

6. When Pilate heard [of Galilee,] he asked whether the man were a Galilean.

[Paraphrase] 6. mention of Galilee,

7. And as soon as he knew that he belonged to Herods jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.]

[Paraphrase] 7. And discerning that his dwelling and abode was in Galilee which belonged to Herods government, and supposing Herod by his knowledge in the Jewish religion, to be fitter for the cognizance of this case, he remitted the hearing of it to Herod, who was personally at Jerusalem at that time (see note on Lu. 1. l.) on occasion of the feast.

8. And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.

9. Then he questioned with him in many words; but he answered him nothing.

10. And [the chief Priests and Scribes] stood and vehemently accused him.

[Paraphrase] 10. those of the Sanhedrim.

11. And Herod with his* 1.417 [note a] men of warre set him at naught, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.

12. And the same day Pilate and Herod were made friends together, for before they were at enmity between themselves.

13. And Pilate, when he had [called together the chief Priests, and rulers, and the People,]

[Paraphrase] 13. assembled together not only the Sanhedrim, but the people also,

14. Said unto them, Ye have brought this man unto me, as one that perverteth the people: and behold, I having examined him before you, have [found no fault in this man touching those things whereof ye accuse him.]

[Paraphrase] 14. not found him guilty in any capital manner of any thing laid to his charge by you.

15. No nor yet Herod: for I† 1.418 sent you to him, and lo, nothing worthy of death is done unto him.]

[Paraphrase] 15. Nor is this my opini∣on only, but I sent him, and referred the hearing of the businesse to Herod v. 7. who being more acquainted with your religion then I am, may be deemed a more competent judge, and after he hath had cognizance of him, he hath no way express'd his opinion that his crimes are capital.

16. I will therefore [note b] chastise him, and release him.]

[Paraphrase] 16. His punishment there∣fore shall be only that of scourging with whips, and so he shall be released.

17. For of necessity he must] release one unto them at the feast.

[Paraphrase] 17. For the custome had laid a necessity on him (see Mat. 27. d.) to

18. And they cryed out all at once, saying, Away with this man, and release unto us Barabbas.

19. (Who for a certain sedition made in the city, and for murther, was cast in prison.)

20. Pilate therefore willing to release Jesus, spake again unto them.]

[Paraphrase] 20. Pilate again made a∣nother assay to soften the people, being, on opinion of Christs innocence (and having received a message from his wife, Mat. 27. 19.) desirous to save his life, and only to inflict some inferior punishment on him, v. 16.

21. But they cryed, saying, Crucifie him, crucifie him.]

[Paraphrase] 21. But they were peremp∣tory for the putting him to death.

22. And he said unto them the third time,* 1.419 Why, what evill hath he done? I have found no cause of death in him: I will therefore chastise him, and let him goe.

23. And they were instant with loud voices, requiring that he might be cruci∣fied: and the voices of them, and of the chief priests [prevailed.]

[Paraphrase] 23. carryed it (see Mat. 27. d.) wrought upon him to doe contrary to his owne judgement, and inclination.

24. And Pilate gave sentence that it should be as they required.]

[Paraphrase] 24. and so he passed sen∣tence of death upon him.

25. And he released unto them him,* 1.420 that for sedition and murther was cast into prison, whom they had desired; but he delivered Jesus to their will.

26. And as they led him away they laid hold upon one Simon a Cyrenian, com∣ing out of the countrey, and on him they laid the crosse, that he might bear it after Jesus.]

[Paraphrase] 26. And having put on him a Scarlet robe, a crown of thornes, a reed like a Scepter in his hand, and so made him a mock-king of the Jewes and then taken all from him again, and used him contumeliously, Mat. 27. 29. &c. they led him out to crucifie him, and as they went, they press'd one Simon to carry his crosse, on which he should be crucified, after him. See Mat. 27. note e.

27. And there followed him a great company of people, and of women, which also bewailed and lamented him.

28. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for [your selves and for your children.]

[Paraphrase] 28. the calamities which are ready to befall this whole nation, for this sinne of rejecting, and crucifying me, are likely to be farre greater, and more worthy of your tears, then what now befalls me.

29. For behold the days are coming, in the which they shall say, [note c] Blessed are the barren, and the wombes that never bare, and the paps which never gave suck.

30. Then shall they begin to say to the mountains, fall on us, and to the hills, cover us.

31. For if they doe these things* 1.421 in a green tree, what shall be done† 1.422 in a dry?]

[Paraphrase] 29, 30, 31. For heavy days are shortly to come upon this people, miserable streights and distresses first, and then even utter destruction, express'd as 'tis here, Jo. 2. 19. Hos. 10. 8. Apoc. 6. 16, by calling the mountains to cover them, and by that other proverbiall phrase of cutting off the green tree with the dry, Ezech. 20. 47. the righteous and the wicked together, Ezech. 21. 2, 3. or the rich and the poore together, that is, making an utter desolation, v. 4. (see 1 Pet. 4. 18.) And if my portion, who am the son of God, and innocent, be in your opinion so sad and lamentable, under this Roman judge and souldiers, what will become of the profest enemies of God, who as a dry trunk of a tree are as it were fitted and markt out for the fire, and shall fall into the hands of whole armies of the Romans? Or if in the distress that shall come upon you, the rich and the noble shall be put to such streights, then what will the condition of the meaner sort be?

32. And there were also two other [note d] malefactors led with him to be put to death.

33. And when they were come to the place which is called* 1.423 [Calvary,] there they crucified him, and the malefactors, one on the right hand, and the other on the left.

[Paraphrase] 33. Golgotha, but in Greek Cranion, that is, a skull,

34. Then said Jesus, Father forgive them, for they know not what they doe. And they [parted his rayment, and cast lots.]

[Paraphrase] 34. made a division of his upper garments into four parts, and tooke each of them a part, but his inner garment (see note on Mat. 5. r.) having no seam in it, they cast lots for that, who should have it entire, Joh. 19. 24.

35. And the people stood beholding; and the rulers also with them derided him, saying, He [saved others, let him save himself, if he be the Christ, the chosen of God.]

[Paraphrase] 35. undertooke to be the Messias. And surely if he were the Messias to deliver the nation, he would first deliver himself.

36. And the souldiers also [mocked him,] coming to him, and offering him vinegar,

[Paraphrase] 36. used him contumeli∣ously,

37. And saying, If thou be the King of the Jews, save thy selfe.

38. And a superscription also was written over him in letters of Greek, and Latine, and Hebrew. THIS IS THE KING OF THE JEWES.]

[Paraphrase] 38. And there was put up over his head a title contain∣ing the cause of this condemnation, see note on Mar. 15. b. which was written in Greek and Latine and Hebrew▪ (the three most ordinary languages, one or other of which there were very few but understood) thus, Jesus the Nazarene, the King of the Jewes.

39. And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thy self and us.

40. But the other answering rebuked him, saying, [Doest thou not fear God, seeing thou art in the same condemnation?]

[Paraphrase] 40. Though these other impious persons use him thus, yet we that are thus punished with him ought, if he were guilty, to have compassion for him, and not reproach him.

41. And we indeed justly, for we receive the due reward of our deeds, but this man hath done nothing amisse.]

[Paraphrase] 41. And besides this we are indeed guilty, but he a most innocent person, which came to doe good to this people, and is used thus ill by them.

42. And he said unto Jesus, Lord, remember me, when thou comest into thy kingdome.

43. And Jesus said unto him, Verily I say unto thee, [To day shalt thou be with me in paradise.]

[Paraphrase] 43. Immediately after thy death, 〈◊〉〈◊〉 shalt goe to a place of blisse, and there abide with me, a member of that my kingdome which thou askest for.

44. And it was about the sixth houre, and there was a darknesse over all the earth untill the ninth houre.]

[Paraphrase] 44. And it was nigh twelve of clock, see Mar. 15. 25. and there was an eclipse of the sun, and a palpable darknesse on all the land of Judea untill three afternoon.

45. And the Sun was darkned, and the [note e] veile of the Temple was rent in the midst.

[Paraphrase] 45. Mat. 27. 51.

46. And when Jesus had cryed with a loud voyce, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.

47. Now when the Centurion saw what was done, he] glorified God, saying, Certainly this was a righteous man.]

[Paraphrase] 47. confessed it, an evi∣dence of Gods interposing his power, and thence concluded that he was an innocent person.

48. And all the people that came together to that sight, beholding the things which were done, smote their breasts and returned.]

[Paraphrase] 48. And all the multitudes there present; had remorse at what was done.

49. And all his acquaintance, and the women that followed him from Galilee, stood afarre off, beholding these things.

50. And behold there was a man named Joseph, [a Counsellour, and he was a good man and a just.]

[Paraphrase] 50. One of the Sanhedrim, or else a counsellour in the Province (see Mar. 15. d.) both an upright and a mercifull man, who looked for the coming of the Messias, v. 51. and accordingly embraced Christ, and was a disciple of his, Mat. 27. 57. but not avowedly, but secretly, for fear of danger from the Jews, Joh. 19. 38.

51. (The same had not consented to the counsell and deed of them) he was of Arimathaea a city of the Jews, (who also himself waited for the kingdome of God.)

52. This man] went unto Pilate, and begged the body of Jesus.

[Paraphrase] 52. Hee upon this occa∣sion took confidence, Mat. 15. 43. although he had been beforefearfull, and

53. And he took it down and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.

54. And that day was the preparation, and the Sabbath* 1.424 drew on.]

[Paraphrase] 54. The day whereon all this was done was the eve both of the feast of unleavened bread, and of the Sabbath also, and now the Sabbath day (beginning at evening, at sun set, when the stars and moon begin to shine) was ready at hand, or the stars began to shine, and so the Sabbath to begin.

55. And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.

56. And they returned, and prepared spices and ointments, and rested on the Sabbath day, according to the [commandment.]

[Paraphrase] 56. Mosaicall law of doing no work on the Sabbath.

Annotations on Chap. XXIII.

[ a] * 1.425 V. 11. Men of warre] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies three things 1. Militare, to warre, 2. concurrere and congregari, to assemble, 3. ministrare, to minister. The first notion is very frequent, the second, Exod. 38. 8. (where yet the Septuagint read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it seems reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 jejunavit) and 1 Sam. 2. 21. and the third is ordinary also (and from thence Timothy called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a good souldier, that is, minister of Jesus Christ) Hence it is that among those Greek writers, which follow the Hebrew idiome, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is used for every one of these three; For the first ordinarily and primarily; For the second, when wee meet with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we render exercitus, and host of heaven, but sig∣nifies universus coeli comitatus, the whole company of heaven, whether the many stars or many Angels there; And in the third sense we have here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for of∣ficers, and servants or attendants, and so the Syriack translation renders it, and gives us authority to doe the like, though otherwise it might be rendred more vulgarly, either his company, or his souldiers about him.

[ b] * 1.426 V. 16. Chastise] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies ordinarily to scourge, or chastise, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 children or servants are wont to be used, when they have offended; so Heb. 12. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chastening is expounded by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 scourging.* 1.427 And in stead of it here, the other Evangelists Mat. 27. 26. Mar. 15. 15. have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from from the Latine flagellum, a whip, and S. John c. 19. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 scourging. Now to what the infliction of this sort of punishment on Christ belonged, is matter of question, that which is ordinarily said is, that Flagella∣tion was among the Romans a solemn preparative to Crucifixion; So Livy of the servants, l. 34. Multi oc∣cisi, multi capti, alii verberati crucibus affixi, they were scourged and crucified. And in Valerius Max. l. 1. c. 7. Servum verberibus multatum sub furca ad sup∣plicium egit, having scourged his servant under the crosse he had him to punishment, that is, crucified him. So Antigonus the King of the Jews was first whip'd, then beheaded with an axe, saith Dio l. 49. and so 'tis said of Alexander in Qu. Curtius l. 8. verberibus af∣fectos sub ipsis radicibus petrae crucibus jussit affigi, he appointed them to be scourged and crucified; and Jose∣phus of the Jews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 5. c. 32. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were scourged, and reproachfully handled, and then cru∣cified; and Philo speaking of the Jews of Alexandria crucified by Flaccus, addes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that this was done after they had been reproach∣fully handled, that is, scourged, in the theatre; and so this was part of the horrendum carmen, the solemn form of sentence, verbera intra aut extra pomoerium, Ar∣bori infelici suspendito, scourge him, and then hang him on the tree. But this is not the notion that here we must have of the scourging of Christ. For then it must be part of his sentence of death, which by Job. 19. it appears it was not, for there 'tis-said that Pilate took him and scourged him, v. 1. whereas he was not as yet con∣demned to death; nav v. 6. Pilate refuses to condemn him to death, professing that he finds not any capital crime brought against him; then examines him farther, v. 9. then seeks to release him, v. 12. and coming again to the judgment seat, v. 13. at length he delivered him to be crucified, v. 16. This is so evident by that Evangelist, that the learned H. Grotius applies this scourging to that other ordinary use of it for examination,* 1.428 such as Act. 22. 24. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being examined with stripes, and in Cicero, virgam in tormento esse magis quàm suppli∣cio, that the rod is for a torture rather then a punish∣ment. But there is no ground for this conjecture from

any circumstance in any of the Gospels, nor reason to adhere to it, without some testimony, upon a bare possi∣bility of it, especially when the mention of it in this fourth Gospell suggests another notion of it, which will recon∣cile all the difficulty, and it self be subject to none, viz. that Pilate willing to deliver Jesus from capital sen∣tence, appointed this of scourging to be inflicted on him. For that Pilate did not believe Christ guilty of any capital crime it is evident, and consequently not fit to be crucified; so likewise that besides his own conscience, his wifes dream did make him very unwilling to pronounce that sentence of death on him, but very industrious to find some pretence of releasing him, and that finally 'twas onely the importunity of the Jews, to which he sacrificed him; And here it is plain that he proposes to the Jews the scourging of him, as a lighter punishment proportionable to his crimes, and then that he may re∣lease him. So we finde in the Epit. of Livy Dec. 5. l. 6. of Matienus a servant, sub furca diu virgis caesus erat, & sestertio voeniit, he was scourged, and then sold: and so 'twas ordinary to bind to a pillar, or post, and scourge men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Artemidorus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. being bound to a pillar he recei∣ved many stripes. From hence therefore 'tis evident, that the notion of his scourging was that of a lighter pu∣nishment, to release him from a greater, (and that, as John sets it, inflicted on him before the sentence of death was pronounced against him) though when that was done, he was fain to gratifie them by delivering him up to their fury to be crucified also. And so the place both in Matthew and Mark may well be ren∣dred Mat. 27. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having scourged Jesus, that is, formerly having done so, he proceeded farther, and delivered him to be crucified; and so in Mark c. 15. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He delivered Jesus having scourged him, (having done so before he thus delivered him) to be crucified. And this sort of scourging was a punishment usual among the Jews for offences not capital; see Note on 2 Cor. 11. b. A fourth sort of scourging there was for capital crimes, whipping to death, with the head fastned to the furca, which Sue∣tonius in Nerone calls supplicium more majorum, the old Roman punishment. But this cannot belong to this place.

[ c] * 1.429 V. 29. Blessed are the barren] This expression of the dayes approaching, that they shall say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, blessed are the barren, &c. had certainly its com∣pletion in what befell Jerusalem in the time of the siege. But more particularly it may refer to one passage: After that Titus had incompass'd the city with a wall so that none could come out to forage, they were forced to feed on dung, saith Josephus, on shooes and girdles, &c. and for want of such provision as this, one Marie, a noble and rich woman, daughter of Eleazar, berea∣ved of all by the Seditious, killed her sucking child, and drest'd it, and eat part of it, and the Souldiers breaking in upon her, and finding a part left, went away in de∣testation, and presently the news of it went over the whole city,* 1.430 and every one saith * Josephus, look'd upon it with horror, and with the same compassion, as if they had done it themselves. Then was this speech fit for them to take up, on hearing this horrible newes, Blessed are the barren, and the womb that never bare, and the paps that never gave suck, in comparison to those that are forced to feed on the fruits of their wombs, and devour their own sucking infants. And then that which follows, If they doe these things on a green tree, what shall be done on a dry? may perhaps be best in∣terpreted in relation to this particular fact also, of that noble and rich woman, Marie. If such horrible things befall the wealthiest among you, what a dismal state shall all others be involved in? This may possibly be the meaning of the phrase. But if not, then in that other notion of the righteous and the wicked, it may have had its completion also.

[ d] * 1.431 V. 32. Malefactors] These Malefactors crucified with Jesus were thieves and murtherers, and authors of an uproar in the city, which is an evidence among others formerly mentioned, (see Note on Mat. 27. d. and on Mar. 15. a.) of Christs death being after the Roman not Jewish manner. For the Jewish custome was never to put to death two malefactors on the same day, unlesse it were for the same crime; so saith Mai∣monides Sanhed. c. 14. They never condemn more then one in a day; but one to day, another to morrow, unlesse they they be both guilty of the same transgression, and deserve one death. And that Christ was not pretended to be put to death for that crime of the other two, is clear by his Inscription, which saith it was for pretending to be King.

[ e] * 1.432 V. 45. Veile of the Temple] That which is here said of the veile of the Temple, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, must be so rendred, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be taken Adverbially for in the middle, so as to be answerable to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into two parts in Matthew and Mark.* 1.433 Now what veile of the Temple this was is the only thing that will need to be here determined; for of this it is certain that there were two veiles or high walls (intimated by the mention of the second veile, v. 3.) the one that covered or enclo∣sed the Sanctuary from the eyes and approach of the people, who were permitted to goe no farther then the court of the Jews, and only the Priests admitted into the Sanctuary; For thus the manner was, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or altar of incense was within the Sanctuary, and thither the Priests went daily and offered incense, the people mean while staying without, and praying every one privately by himself, (the thing noted by the silence in heaven for halfe an hour, Rev. 8. 1.) And those pray∣ers of the people for supply of their severall wants were thus offered up by the Priest with that incense of his that went up to Heaven (see c. 1. 10. d.) But the peo∣ple themselves staid without, and might not enter or look in there, that Veile, or wall, or screen made a full separation of one from the other. And as the Sanctuary was enclosed or separated from the court, so was the Holy of Holies enclosed from the Sanctuary, and thi∣ther none entred but the High priest once a year, and so there was a second Veile. That this is here meant, is no way specified, or deducible from any circumstances of the story in any of the Gospels, yet may be thought most probable from one intimation of the author of the Hebrews, c. 10. 20. where our way to heaven is said to be consecrated by Christ by the veile, that is, his flesh. There as the veile is made a type of Christs flesh, and being so, the rending of the veile will be a fit so∣lemnity of the piercing and crucifying Christs flesh; so that veile is clearly the second veile, entring into the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the holies, v. 19. that is, the Holy of Holies, as ap∣pears by c. 9. 8, and 12. And if that were here meant, then the significancy is not only the approaching de∣struction of all the Jewish rites, but also that that unap∣proachable place, a type of heaven, was now laid open to all true Christians, and that in the mean time there is liberty to approach unto God in prayer allowed to them; and again that Christ not now once a year, as the High priest, but once for ever, there to continue, en∣tred into the Holy of holies, that is, beyond the Sanctu∣ary, the common place of all the Priests (and so the type of Heaven, where all the Angels and Saints are) even into the inmost adytum at the right hand of God, farre above all Angels, &c. a place of preeminence pe∣culiar to him.

CHAP. XXIV.

1. NOW upon the first day of the week, very early in the morning, [they] came unto the sepulchre, bringing the spices, which they had prepared, and certain others with them.

[Paraphrase] 1. Mary Magdalen &c. Mat. 27. 1. and here v. 10.

2. And they found the stone rolled away from the sepulchre.

3. And they entred in, and found not the body of the Lord Jesus.

4. And it came to passe, as they were much perplexed thereabout, behold two men stood by them in shining garments.

5. And as they were afraid, [and bowed down their faces to the earth, they said unto them, Why seek yee the living among the dead?]

[Paraphrase] 5. and did obeysance to them, they asked them, saying, Do you search in a tombe or grave for one that is risen from the dead?

6. He is not here, but is risen; Remember how he spake unto you when he was yet in Galilee,

[Paraphrase] 6. Mat. 17. 23.

7. Saying, The son of man must be [delivered into the hands of sinfull men,] and be crucified, and the third day rise again.

[Paraphrase] 7. put to death by the hea∣thens, Romans

8. And they remembred his words.

9. And returned from the sepulchre, and told all these things unto the eleven and to all [the rest.]

[Paraphrase] 9. the other disciples of Christ, which were not ofthat number.

10. It was Mary Magdalen, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the Apostles.

11. And their words seemed to them as idle tales, and they believed them not.

12. Then arose Peter, and ran unto the sepulchre, and stooping down, he be∣held the linen clothes laid by themselves, [and* 1.434 departed, wondring in himself at that which was come to passe.]

[Paraphrase] 12. and returned to the place from whence he came, and where he abode, being much amazed to see the body gone our of the grave. See note on Joh. 20. a

13. And behold, two of them went that same day to a village called Emmaus which was from Jerusalem about threescore furlongs.

[Paraphrase] 13. Mar 16. 12.

14. And they talked together of all these things which had happened.

15. And it came to passe that while they communed together, and reasoned, Je∣sus himself [drew near and went with them.]

[Paraphrase] 15. joyned himself to their company.

16. But their eyes were held, that they should not know him.]

[Paraphrase] 16. And at first, through Gods will so disposing it, they discerned not that it was Jesus.

17. And he said unto them, What manner of communications are these that ye have one to another, as ye walke, and are sad?

18. And the one of them, whose name was [note a] Cleophas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things, [that are come to passe there in these days?]

[Paraphrase] 18. that are notoriously come to passe there, and talkt of by all at this time?

19. And he said unto them, What things? And they said unto him, Concer∣ning Jesus of Nazareth, which was a Prophet, mighty [in deed and word before God] and all the people.

[Paraphrase] 19. in miracles and in do∣ctrine approved by God.

20. And how the chief priests and our rulers delivered him [to be condemned to death, and] have crucified him.

[Paraphrase] 20. to the Roman procu∣rator, accused him and requi∣red him to be put to death, and accordingly at last they

21. But we trusted that it had been he which should have redeemed Israel. And beside all this, to day is the third day since these things were done.]

[Paraphrase] 21. But we were full of hope that he had been the Mes∣sias so long expected by us. And this being the third day since his crucifixion,

22. Yea and certain women also of our company made us astonished, which were early at the sepulchre,]

[Paraphrase] 22. Some women that were followers of him together with us, and that were this morning at the monument wherein he was laid, came and told us wonderfull things,

23. And when they found not his body, they came, saying that they had also seen a vision of Angels, which said that he was alive.]

[Paraphrase] 23. How that they found not his body there, but met with Angels which told them that he was risen from the dead.

24. And certain of them which were with us] went to the sepulchre, and found it even so as the women had said, but him they saw not.

[Paraphrase] 24. And some of the twelve disciples, Peter and John,

25. Then he said unto them, O fools, and slow of heart, to believe all that the prophets have spoken.

26. Ought not Christ to have suffered these things, and to enter into his glory?]

[Paraphrase] 26. Is it not by those pro∣phets foretold to be decreed by God, that the Messias should be-despised by men and slaughtered by them, Isa. 53. 8. before he should enter on his kingdome?

27. And beginning at Moses, and all the prophets, he expounded unto them in all the scriptures the things concerning himself.

28. And they drew nigh unto the village whither they went: and he made as though he would have gone farther.

29. But they constrained him, saying, Abide with us, for it is towards evening, and the day is farre spent, and he went in to tarry with them.

30. And it came to passe, as he sate at meat with them, he [took bread, and blessed it, and brake, and gave to them.]

[Paraphrase] 30. after the manner of the master of the family blessed the meat, and carved, and distributed it to them.

31. And their eyes were opened, and they knew him, and he vanished out of their sights.]

[Paraphrase] 31. Which occasioned (see v. 35.) their first suspicion that it was Christ, And presently they discern'd that it was very he, And he immediately disappeared, in what manner or by what means it is not known.

32. And they said one to another, [Did not our heart burn within us while] he talked with us by the way, and while he opened to us the scriptures?

[Paraphrase] 32. Was there not an unu∣suallwarmth of affections and passion upon us all the time that

33. And they rose up the same houre, and returned to Jerusalem, and found the eleven gathered together, and them that [were with them,]

[Paraphrase] 33. used to associate with them,

34. Saying,] The Lord is risen indeed, and hath appeared to Simon.

[Paraphrase] 34. And assoon as they came, told them, saying, See 1 Cor. 15. 5.

35. And they told what things were done in the way, and how [he was known of them in breaking bread.]

[Paraphrase] 35. by his blessing and car∣ving the meat ver. 30. they came to discern him to be Christ, not knowing it a long time.

36. And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.

37. But they were terrified and affrighted, and supposed that they had seen a spirit.]

[Paraphrase] 37. And they were in a ter∣rible fright thinking it had been a vision of some spirit, without any reall body joyned unto it.

38. And he said unto them, Why are ye troubled, and why doe [thoughts arise in your hearts?]

[Paraphrase] 38. yee doubt or suspect me to be a spirit without a body?

39. Behold my hands and my feet, that [it is I my self:] handle me and see, for a spirit hath not flesh and bones, as ye see me have.

[Paraphrase] 39. it is very I, body and soul together:

40. And when he had thus spoken, he [shewed them his hands and his feet.]

[Paraphrase] 40. gave them leave to see and feel the prints of the nails in his hands and feet.

41. And while they yet believed not for joy, and wondred, He said unto them, Have ye here any meat?]

[Paraphrase] 41. And the greater and more transporting their joy was, the lesse confident were they of the truth of it, and therefore to confirm them in the certain belief of it, he called for some meat.

42. And they gave him a piece of a broiled fish, and of an honey comb.

43. And he took it, and did eat before them.

44. And he said unto them, [These are the words which I said unto you, while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms concerning me.]

[Paraphrase] 44. What you now see I did foretel when I was among you, before my crucifixion, & is agreeable to all the severall images and predictions of me in all the books of God, which were of necessity to be fulfilled.

45. Then opened he their understanding, that they might understand the scriptures.]

[Paraphrase] 45. Then by the speciall operation of his spirit, he gave them the understanding of the Scriptures, in those things especially which concerned the Messias.

46. And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day.

47. And that repentance and remission of sinnes should be preached in his name among all nations, beginning at Jerusalem.

48. And ye are witnesses of these things.]

[Paraphrase] 46, 47, 48. The summe of which he declared to be this, that the Messias was thus to be put to death, and rise again, and that his Apostles, the wit∣nesses thereof, should after his resurrection preach repentance, and upon that, remission of sinnes, to Jerusalem, and through all Judea, first, and then to all the nations of the world.

49. And behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, untill ye be indued with power from on high.]

[Paraphrase] 49. To which end he pro∣mised immediately to send them the holy Spirit (promised by God the Father) to descend from heaven upon every one of them, and so to install them to succeed him in his office, till which time he commanded them all to stay, and not to stiree out of Jerusalem.

50. And he led them out as farre as to Bethany: and he lift up his hands, and blessed them.

51. And it came to passe, while he blessed them, he was parted from them, and carried up into heaven.

[Paraphrase] 51. Act. 1. 9.

52. And they worshipped him, and returned to Jerusalem with great joy.

53. And they were [continually in the Temple,] praising and blessing God. Amen.

[Paraphrase] 53. constantly at the times of devotion (see note on Act. 1. d.) in some of the chambers of the Temple,

Annotations on Chap. XXIV.

[ a] V. 18. Cleophas] This Cleophas, saith* 1.435 Hegesippus, was the brother of Joseph Marys husband, and so the reputed uncle of Christ, whose son Simeon, saith Euse∣bius there, was, by the joynt consent of all the Apostles then living, made Bishop of Jerusalem, after James, as being neerest of kin to our Saviour.

Notes

• * 1.1

  have been performed
• * 1.2

  exactly traced all things from the top, or from the beginning, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.3

  catechi∣••ed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.4

  the pru∣dence of the just, or, the minding of just things
• * 1.5

  hail gra∣cious per∣son, the Lord be
• * 1.6

  it
• * 1.7

  deale mer∣cifully with our fathers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  delivered without fear from the hands of on•• enemies might serve him
• † 1.9

  rising of the Sun, or the East.
• * 1.10

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 27. & 51.
• * 1.12

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

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

  in Pandict. p. 31.
• * 1.15

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

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

  P. 763. 〈◊〉〈◊〉.
• * 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

  See note on Mat. 17. 6. 〈 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

  Jul. Pollux and Thavo∣rinus.
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 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 leg. ad Cajum p. 774. P.
• * 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 〉
• * 1.41

  Tom. 3. p. 485. l. 42.
• * 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.43

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.46

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

  Pract. Cat. l. 1. sect. 1.
• * 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

  pag. 722.
• * 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.53

  in tyranni∣cid. p. 400.
• * 1.54

  ap. Stobae. p 433.
• * 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.60

  p. 105.
• * 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.62

  enrolled.
• * 1.63

  this first enrolling was
• * 1.64

  the stable
• * 1.65

  watching the watches of the night over their flock.
• * 1.66

  a stable, see note c.
• * 1.67

  or peace, toward men of good wil, or of his good liking, for the Kgs Ms. and the antient Gr. and Latine read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 consola∣tionis, and so many of the antient fathers.
• * 1.68

  stable.
• * 1.69

  in my fa∣thers house.
• * 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.72

  Hom. 8 in Matt.
• * 1.73

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• * 1.80

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.81

  Cont. Paul Samosat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• * 1.82

  p. 778. E.
• * 1.83

  not wrong any.
• * 1.84

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.85

  Observ. l. 9. c. 13.
• * 1.86

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.87

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.88

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.89

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.90

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.92

  See Mat. 4. 1.
• * 1.93

  See Mat. 4. 4.
• * 1.94

  See Mat. 4. 8.
• * 1.95

  See Mat. 4. note b.
• * 1.96

  battlement 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.97

  See Mat. 4. 7.
• * 1.98

  until 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.99

  See note on Mar. 5. n.
• * 1.100

  officer••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.101

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.102

  In Heb. 10. 7.
• * 1.103

  came, or flock'd about him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.104

  having gone out of them had washed their nets
• * 1.105

  to catch, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.106

  he was al∣so teaching, and, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.107

  tole∣booth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.108

  lay along.
• * 1.109

  And the Scribes of them and the Phari∣sees murmu∣red unto his disciples, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.110

  Mat. 9. 12.
• * 1.111

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.112

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.113

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.114

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.115

  second prime sab∣bath.
• * 1.116

  See Mat. 12. a.
• * 1.117

  machina∣tions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.118

  in an Ora∣tory of God.
• * 1.119

  the, Zelot 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.120

  Mat. 5. 11.
• * 1.121

  taketh thy goods, exact not.
• * 1.122

  borrow 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.123

  that they may borrow as much, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.124

  distrusting nothing, and
• † 1.125

  pit? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;
• ‖ 1.126

  shall be perfected as, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.127

  shiver, see Mat. 7. a.
• * 1.128

  Mat. 7. 4.
• * 1.129

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.130

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.131

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.132

  In edict••ed Asiae civit.
• * 1.133

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.134

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.135

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.136

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.137

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.138

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.139

  p. 523.
• * 1.140

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.141

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.142

  ••aer. 10. v, 30. cont. E∣bion, versus finem.
• * 1.143

  Speak thou by word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.144

  circumam∣bient region 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.145

  See Mat. 11. b.
• * 1.146

  scandali∣••ed about, or offended at me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.147

  See Mat. 11. c.
• * 1.148

  Mat. 11. 7.
• * 1.149

  Mal. 3. 1.
• * 1.150

  towards, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.151

  Mat. 11. 16.
• * 1.152

  wailed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.153

  A cruise, see note on Mat. 26. b.
• * 1.154

  Or, which therefore of them will love him more in∣tensely? for the Kings MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• * 1.155

  therefore
• * 1.156

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.157

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.158

  See note on Mat. 9.
• * 1.159

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.160

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.161

  See Ps 116. 10. 2 Cor. 4. 13 Eccles. 8. 6.
• * 1.162

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.163

  See Mat. 13. 3.
• * 1.164

  See Mat. 13. 20.
• * 1.165

  perseve∣rance 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.166

  Mat. 12. 50.
• * 1.167

  Mat. 8. 23.
• * 1.168

  See Mat. 8. 28.
• * 1.169

  Mar. 5. 9.
• * 1.170

  See note on Mar. 5. c.
• * 1.171

  was dead 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.172

  a flux, see Mar. 5. note d.
• * 1.173

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.174

  Cro••osol.
• * 1.175

  Praef. in K••••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.176

  p. 97.
• * 1.177

  ••••agment. p. 558.
• * 1.178

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.179

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.180

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.181

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.182

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.183

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.184

  betake themselves to their Innes
• * 1.185

  praying by himself, his disciples care to him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• † 1.186

  or, men, for the Kings MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.187

  appea∣rance 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.188

  departure,
• † 1.189

  And as the voice was, or, was heard, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.190

  shakes, tumultu∣ates, boyles within him with foam∣ing, and hardly, or w••th diffi∣culty de∣parteth from him, bruising him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.191

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Titus Bo∣strensis p. 792.
• * 1.192

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.193

  Hom. 73. in Matt.
• * 1.194

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.195

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.196

  To. 4. p. 441. l. 27.
• * 1.197

  li. 35.
• * 1.198

  Tom. 8. p. 560.
• * 1.199

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.200

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.201

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.202

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.203

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.204

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.205

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.206

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.207

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.208

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.209

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.210

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.211

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.212

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.213

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.214

  the anci∣ent Greek and Latin MS. read ••. LXXII. se∣venty two, and so v. 17
• † 1.215

  upon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.216

  further∣more 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.217

  upon 〈◊〉〈◊〉
• * 1.218

  Hades, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.219

  Mat. II, 25.
• * 1.220

  Or, upon occasion.
• * 1.221

  See note on Mat. 9. i.
• * 1.222

  〈◊〉〈◊〉 the good ••portion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.223

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.224

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.225

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.226

  See Mat. 6. 11.
• * 1.227

  shameles∣nesse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.228

  his com∣plete ar∣mour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.229

  more 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.230

  more 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.231

  a candle by bright shining en∣lightneth thee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.232

  violence, and villany, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See 1 Cor. 5. h.
• * 1.233

  What you have or are able, give almes or in almes.
• * 1.234

  pay tithes of, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.235

  that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.236

  Thus ye beare wit∣nesse, and consent, or are well pleased with the deeds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.237

  that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.238

  messengers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.239

  be sharply angry with him.
• * 1.240

  pose him concerning many things.
• * 1.241

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.242

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.243

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.244

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.245

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.246

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.247

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.248

  see note on Mat. 14, c.
• * 1.249

  'tis not in any mans having su∣perfluous, that his life from his possessions consists. Or, no mans life, if he have never so much a∣bundance, depends on his possessi∣ons, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.250

  feast 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.251

  doe they require thy soule from thee. See note on c. 16. b.
• * 1.252

  age. See Mat 6. note m.
• * 1.253

  Solicitous.
• * 1.254

  or in the thirdwatch, & when he comes, find; for the Kgs MS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.255

  doe I de∣sire? That it were al∣ready kin∣dled.
• † 1.256

  am to be baptized with a bap∣tisme.
• * 1.257

  pressed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.258

  season 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.259

  sit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.260

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.261

  t. 2. p. 400.
• * 1.262

  To. 6. p. 965.
• † 1.263

  t. 1. p. 677
• * 1.264

  p. 806. E.
• * 1.265

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.266

  Caten. p. 255.
• * 1.267

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.268

  p. 923. D.
• * 1.269

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.270

  T••. l. p. 92. li. 29.
• † 1.271

  Instit. l. 4. c. 12. Ib. c. 30.
• * 1.272

  stable, See c. 2. note c.
• * 1.273

  escape
• * 1.274

  this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.275

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Titus Bostrensis. p. 805. E.
• * 1.276

  to day and to morrow it is necessa∣ry for me to do what I do, and on the day follow∣ing to go
• * 1.277

  See Mat. 23. 39.
• * 1.278

  a bird doth her young ones, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Kings MS. reads, and the An∣tient Greek and Latine.
• * 1.279

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.280

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.281

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.282

  p. 6.
• † 1.283

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Schol. In Naz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.284

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ib.
• * 1.285

  On Isael. p. 683.
• * 1.286

  in Epictes. p. 70.
• * 1.287

  * Ap. Stob. p. 280.
• * 1.288

  p. 327.
• * 1.289

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 5. ••. 12.
• * 1.290

  p. 58.
• * 1.291

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.292

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.293

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.294

  Rulers which were Pharisees
• † 1.295

  even they were watch∣ing him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.296

  a marri∣age-feast, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, see Mat. 9. e. & 22. a.
• * 1.297

  honour, glory, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.298

  presently
• * 1.299

  earth
• * 1.300

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.301

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.302

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.303

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.304

  admitteth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.305

  Mat. 18. 12.
• * 1.306

  estate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.307

  spent, scat∣tered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.308

  was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.309

  fastned himself, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.310

  fruit of the Carobe tree
• * 1.311

  or, he came and said to himself, see note on Mar. 2. a.
• * 1.312

  But it &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.313

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.314

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.315

  l. 15. c. 28.
• * 1.316

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.317

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.318

  false, or unfaithfull
• † 1.319

  more pru∣dent for their own generation then, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.320

  with the false Mam∣mon, see note a.
• * 1.321

  false 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, see note a.
• * 1.322

  anothers, who
• * 1.323

  assist, o•• retain, see note on Mat. 6. m.
• * 1.324

  But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.325

  silk 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.326

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.327

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Titus Bostren∣sis p. 808. C.
• * 1.328

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.329

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.330

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.331

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.332

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.333

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.334

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.335

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.336

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.337

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.338

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.339

  p. 145.
• * 1.340

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.341

  scandals 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.342

  scandalize 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.343

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.344

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.345

  See Theo∣phylact Si∣mocatt. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.346

  be sloth∣full,
• * 1.347

  she re∣proach me.
• * 1.348

  him? and is he slack toward them?
• * 1.349

  on the land? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.350

  or, by, the Kings MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.351

  made thee whole, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.352

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.353

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.354

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.355

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• * 1.356

  p. 87.
• * 1.357

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.358

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p. 1075. c.
• * 1.359

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.360

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.361

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.362

  entertain'd him rejoi∣cing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.363

  wronged any man.
• * 1.364

  a certain man of high birth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.365

  Blessed in the name of the Lord be the king that com∣eth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.366

  dash thee against the ground, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.367

  Mat. 21. 12.
• * 1.368

  rulers, note on Joh. 1. c.
• † 1.369

  as they heard him, took his part, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See note on Mat. 22. f.
• * 1.370

  Mat. 21. 23.
• * 1.371

  See note on Mat. 21. c.
• * 1.372

  Mat. 21. 42.
• * 1.373

  dash him to pieces, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mat. 21. g.
• * 1.374

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.375

  I am he, and the sea∣son, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.376

  The nation shall be rai∣sed against the nation, & the king∣dom against the king∣dome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.377

  Mat. 24. 7.
• † 1.378

  all these things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.379

  ••and, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.380

  world, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.381

  land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.382

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.383

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.384

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.385

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.386

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.387

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.388

  thanked them.
• † 1.389

  without a tumult,
• * 1.390

  See ver. 8.
• * 1.391

  commemo∣ration 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.392

  Covenant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.393

  delivereth me up, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.394

  was about to doe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.395

  bequeath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.396

  now this which hath been writ∣ten must be fulfill'd on me, to wit, and he. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.397

  or depar∣ted; for the antient Gr. & Lat. MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 recessit, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.398

  thou wilt take this cup from me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.399

  deliverest, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;
• * 1.400

  And S. Peter in the heat of zeal, without Christ's per∣mission, and against the precepts which he had alwaies taught them, drew a sword, and cut off the right eare of Malchus, a ser∣vant of the high priest's.
• * 1.401

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.402

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.403

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.404

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.405

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.406

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.407

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.408

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.409

  Problent. Sect. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.410

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.411

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.412

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.413

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.414

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.415

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.416

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.417

  attendants, officers.
• † 1.418

  remitted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 other copies read, he re∣mitted him to us, the Syriack, •• remitted him to him.
• * 1.419

  See v. 15.
• * 1.420

  Act. 3. 14.
• * 1.421

  on the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.422

  on the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.423

  Cranion or skull, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.424

  shone 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.425

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.426

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.427

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.428

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.429

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.430

  l. 7. c. 8.
• * 1.431

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.432

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.433

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.434

  or, depar∣ted to his own abode, wondring at that
• * 1.435

  Euse••, l. 3. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉