The life of our blessed Lord & Saviour, Jesus Christ an heroic poem, dedicated to Her Most Sacred Majesty : in ten books / attempted by Samuel Wesley ... ; each book illustrated by necessary notes ... also a prefatory discourse concerning heroic poetry ; with sixty copper plates.

NOTES ON The LIFE of CHRIST. BOOK V.

14. SOme Shepherds to the neighb'ring Towns disclos'd.] As probable a way of his being known as any.

18. At once instructs and cures.] So says Beda, Quoscunque in corpore salvabat, eos pariter & in anima reformabat, He reform'd their Souls as well as heal'd their Bodies.

20. Till lengthening Shadows shew'd declining Day.] From Virgils — Majoresque cadunt de montibus umbrae.

25. And thus replies.] 'Tis a common Scheme of Speech both in the Evange∣lists and other holy Writers, to introduce Persons replying or answering, where there's at most only an involv'd Question going before. So S. Matth. 11.25. Ie∣sus answered and said, I thank thee O Father, &c. tho we read of no preceding Question or Compellation; an usual Hebraism, as Maldonate on the places, the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying not only answering a Question, but also beginning or continuing a Speech.

47. We in an hundred different Troops divide.] St. Luke 9.15. They sat down by fifties in a Company; an hundred of which fifties there are in five thousand.

49. By which what e're be please, what e'er he please he makes.] I don't think changing Substance, to be so great a Wonder as would shock my Faith, had our Savi∣our ever declar'd he had actually done it in the Blessed Sacrament; because we've not only an example of that Nature in Sacred Story, in Moses's Rod, but, if I mistake not, Instances on't every day in that Proteus-Matter. Had our Saviour therefore been pleas'd to have chang'd the Bread into real corporeal Flesh, undoubtedly he might have done it, (as God, in the former Instance, chang'd Wood into that Substance.) But still, as a great Man of our Church observes, here's the Miracle, that after the Change, the thing's still the same that ever 'twas. At which rate our Saviour might as well have persuaded the People here, that a Miracle had been wrought, the Loaves multiplied, and their Hunger satisfied without giving 'em one mouthful; alas, their gross Senses were not to be believ'd, this being all Spiritual Food. Lu∣dolfus here, has a very odd Allegory, Mysticè, says he, per quintos Panes quinti libri Mosis intelliguntur, per duas Pisces Prophetae & Psalmi. By the five Loaves are mysti∣cally understood the five Books of Moses, by the two Fishes, the Prophets and Psalms.

61. Bids us collect the Reliques of the Feast.] Grotius in loc. observes,

That this was more than Moses did in the Manna, or Elias in the Barrel of Meal.

But Heinsius,

That our Lord did this, according to the use of the Jews, whose Custom 'twas to reserve their Fragments for the Poor: whence that of Rabbi Eleazar,

soever eats without leaving any Fragments must not expect a Blessing.

Tho indeed this was expresly forbidden in the Manna, where nothing was to be left till the Morning, and all had enough for that Day. And it might be enjoined by Elijah, tho not recorded; nor is it very much difference whether our Saviour gave or followed a good Example.

63. Twelve empty Baskets in the Vessel lay, Wherein we Fish from place to place convey.] There are two different Words us'd for what we render Baskets, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the former in the Miracle of the five thousand, the latter of the four thousand. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were so famous among the Jews, that their Nation was distinguished by them, as Grotius and others: so Iuvenal,— Quorum Cophinus Foenoque Supellex, whose Basket and Hay were all their Houshold-stuff, and —Cophino Foeneque relicto. The Word being chan∣ged from Greek to Latin, and perhaps further, into our English Coffin. These twelve Baskets then seem to be the proper Goods of the twelve Apostles, serving 'em either for the conveyance of Fish, or as a kind of Sea Chests, to hold all their Necessaries. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dr. Hammond thinks, were a larger sort of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, since one of 'em was big enough to hold a Man, S. Paul being let down from Damascus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in a Basket, we render it, Act. 9.26. our Word not noting a limited Ca∣pacity, but only the kind of the Vessel.

83. A greater Army we,—Than join'd at Modin the brave Maccabee.] Ioseph. Antiq. lib. 12. cap. 8. says, those who join'd Matthias were no more at first than the Inhabitants of the small Village of Modin, and even when his Son Iudas came against the Army of Antiochus, under Gorgias and Nicanor, consisting of forty thousand Foot and seven thousand Horse, he had no more than three thousand Men, and those raw and badly arm'd. Cap. 11. of the same Book.

98. A place remote, where oft he us'd to pray, Wall'd on the sides as Custom is.—] I take that passage in S. Luke 6.12. where 'tis said our Lord continued all Night in Prayer to God▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to relate to the Place even more immediately than the Action, according to the Notion of Drusius, Dr. Hammond, Mr. Mede, and other learned Men, who think this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ought to be translated, in the Proseucha, Prayer-house, or Oratory of God. The Fashion of which Oratories Mr. Mede describes from Epiphanius, after whom I have copied. His Conjecture he makes more probable by Philo's▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the A∣lexandrians cutting down the Trees of the Jewish Proseucha's or Oratories: and the same is probable from that Comparison of David, I am like a green Olive-tree in the House of my God.

104. Here stay'd alone till Night began to wear.] The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or fourth Watch of the Night, among the Jews, was undoubtedly near day; but the Phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here us'd, S. Matth. 14.23. When the Evening was come he was there alone. 24. But the Ship was tossed. 25. And in the fourth Watch of the night, &c. Now the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used v. 15. When it was Evening. Dr. Hammond thus recon∣ciles these Places,

That the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is taken in different Sences, sometimes for the precise Evening or Sun set, at others Synecdochically for the whole Night, as Morning for the Day.

So in Moses, the Evening and the Morning were the first Day, a natural Day of twenty four Hours. Thus, in the first place, 'tis to be ta∣ken for the precise Evening or Sun-set, in the latter for the whole Night: to which might be added, (if any thing can be after Dr. Hammond) that the second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be at a great distance from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, see v. 23. "When the Evening was come, our Saviour was alone in the Mountain Praying; which must take up some time, as it did, we know, whole Nights together: then v. 24. The Ship was in the Sea, and not till 25. In the fourth Watch of the night Iesus went unto them, &c.

111. And now shrill Cocks foretold th' Approach of Day.] Either some they had a Ship board, or, if not so well laid in, from the neighb'ring Shores, since it appears on comparing the Evangelists, that the other Side, to which our Saviour ordered 'em to row, was only cross a small Arm or Creek of that small Sea, compare St. Matth. 14.22. with St. Mark 6.45.

120. Nor could two Glasses more expect to live.] Some may object, I make the

Disciples better Seamen than they really were, and introduce 'em talking more Ship-shape, as the Sailors call it; but the same Objection lies fuller against Virgil, whose amphibious Heroes are as good at Sea as at Land Service, being grown excel∣lent Seamen as soon as ever put a Ship-board; whereas my Sailors were bred to it, probably from their very Cradles: nay they might have Glasses too: for we read of the fourth Watch of the Night, and how should they know one Watch from t'other, had they not Glasses to distinguish 'em, in the same manner with our modern Navigators.

162. The sounding Beach.] I took the Epithet of sounding, partly from Homer's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tho indeed he uses it of the Sea, not the Beach; partly from Observati∣on, the Sea or Shore, which you please, making a great Noise when the Pebbles are roll'd or trail'd along by the Motion of the Water, especially in a Storm.

165. O'er sweet Hermon.] Hermon was East of Iordan and the Sea of Galilee, Deut. 4.47, 48. They possessed their land (of Sihon and Og) on this side Iordan (the Wilderness side, where this Book must therefore be written) toward the Sun-rising, from Aroer, which is by the Bank of the River Arnon, even unto Mount Sion, (70. the Mount of Sihon) which is Hermon.

180.

So when their way a Flight of Locusts takes From Lubim's wild and Chelonidian Lakes; While Mizraim's Sons their sacred Ox implore,

And trembling see the Plague wide hov'ring o'er, &c.] All Authors who write of Africa, observe, that those Desarts produce vast Armies of these destructive Crea∣tures, a People there called the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Locust-Eaters, taking their Names from making Reprizals upon 'em, and devouring them, because they have left 'em nothing else to eat. See the Scholiast on Dionysius, v. 559, 560. Diodorus, Strabo, and several of the Antients, (as Ludolfus since) and others quoted by Bo∣chart, Lib. 4. Cap. 3. give us their Description and History; that learned Man de∣riving one of their Arabian Names, Alhabsan, from Habyssinia, a part of Afric, which they seldom fail to visit, being brought thither, by Winds, from those vast sandy Tracts of Ground that lie South and West, in which are the Chelonidian Fenns, Chelonides Paludes, in the Geographer, by a continual Stream discharging them∣selves into the Niger. Now the same South or West Winds which brought them from the Wilderness, might carry 'em on to Egypt; Bochart being of Opinion, the Egyptian Locusts came from this Country: tho I rather believe they took not so long a Journey, being born from the Happy Arabia, East of Egypt, and where enough of 'em are often found to supply all their Neighbours, the Arabians being but too well acquainted with them, and their Writers giving a more particular de∣scription of them than any others. It may not be unpleasant to instance but in one, because of his odd Easterly-way of Expression, who complains of their mo∣lesting 'em at their very Tables; he is quoted by Bochart, in his Locusta, in these Words,

Said Algesen the Son of Aly, we were sitting at the Table, I and my Bro∣ther Mahumed the Son of Alchanaphia, and the Sons of my Uncle Abdalla, and Kethem, and Alphidal, the Sons of Alibas, and a Locust ••t upon the Table in the middle of us, &c.

However tho Bochart's Conjecture mayn't here hold, because 'tis said 'twas a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an East-Wind that brought these Locusts, for which reason they must rather come from Arabia which lies East, than Ethiopia which is South from Egypt; yet they may be, and are frequently carry'd thither from Abyssinia, by those South and West Winds, which often bring 'em from the Cape, or the Desarts of Mount Atlas. For that Expression, The Plague wide ho∣vering.] 'Tis agreeable to what Historians deliver of the vast flights of these Locusts, which sometimes obscure the Sun, and darken large Tracts of Ground, two of their Names, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being deriv'd, by Bochart, from such Roots as imply Veil∣ing and Darkness; further affirming out of Cadamastus, that they sometimes reach for twelve Miles together. And Surius says,

That even in Poland, Anno 1541. a Cloud of 'em appear'd two Miles in length, and hindred the Light of the Sun from all that Tract of Ground, over which they flew.

383. So when the West-wind clears their Reedy Shore, &c.] Exod. 10.19. The Lord

turn'd a mighty strong West Wind, which took away the Locusts, and cast them into the Red Sea. I call it Reedy Shore, because that Sea is stil'd in the Hebrew, Iam Zuph, the reedy, sedgy, or flaggy Sea; from the Multitude of Flags and Weeds which grow in it, as well as on its Bank;

Tho never so many ill Weeds there, says Fuller after his way, as when the Egyptians were drown'd in it.

185. Precipitating in th' Arabian Deep.] The Red-Sea, of which see more Lib. 6. is also called by Dionysius and others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Arabian Gulf, (now Ma∣re de Mecca) from its washing the Shores of Arabia. This is the usual end of those Creatures, as Pl••ny, S. Ierome, and others; I'll only instance in Sigebert, even in our own Countrey, who tells us in his Chronicle.

That after a parcel of these Tar∣tarian Travellers had made a stragling Visit into Europe, and put all France un∣der Contribution (or rather Military Execution) they were at last all carried away by a Blast of Wind, and drown'd in the British Ocean, in such vast numbers, that being thrown up again on the Shores, their putrified Bodies infected the Air, and brought a terrible Pestilence, which destroyed an incredible number of Men.

191. Under a gentle Gale their Oars they ply'd — The Wind veer'd round to West.] The Gale must be gentle, otherwise they could not have us'd their Oars. It must be to West, or somewhere in that point, for their convenient and speedy Passage over to the East or North East side of the Lake, to Chorazin and Capernaum, whither our Saviour went after his Landing, it being the Place of his usual Abode, vid. St. Iohn 6.24. Tho they might well be surpriz'd to find him there so soon in the Morning, knowing his Disciples went away without him, it being at least fourteen or fifteen Miles from the Mountain of Miracles, supposing it to be South of Bethsaida, where 'tis generally plac'd, round to Capernaum; the Sea being, according to Iosephus, fourteen or fifteen Miles long, and six or seven broad, and this Journey containing about half the Length, and all the Breadth of it, besides the Loss of Way by Creeks and Turnings. I say Chorazin and Capernaum, because they lie near together, being joined together by a Bridge, in Fuller's Maps, like Southwark and London; both of which Places, according to our Saviour's Prophecy, now lie bu∣ried in Dust and Ruines; the Pilgrim, who saw 'em, telling us, that even Capernaum it self is now nothing but three or four little Fishing-Cabins near the Lake.

221. For Angels Food they long.] It seems the Jews desired our Lord to give 'em Manna, which they tacitly beg, St. Iohn 6.31. and more plainly v. 34.

263. Joseph the Carpenter has oft work'd here.] I know the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as well as Faber in the Latin, has a larger signification than our English Carpenter, and some of the Fathers were of Opinion, that Ioseph was Faber-Ferrarius, a Blacksmith, as he's called in the Hebrew Gospel of St. Matthew; but the greater stream of Writers goes the other way, supposing him a Carpenter: thus Iustin-Martyr, who affirms that our Lord himself did make Ploughs and Yokes, and indeed he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, St. Mark 6.3. and therefore, it may be presumed, actually wrought at his Father's Trade. And to the same purpose the famous Answer of the Christian to the scoffing Heathen. As for Ioseph's working at Capernaum, I confess 'tis my own Addition, tho probable enough; for if he were a Good Workman, as I know not why I may n't suppose him, he might be sent for from Nazareth thither, not above some twelve Miles distant.

264. His Mother Mary, his Relations near.] These Relations of our Lord, call'd his Brethren in Holy-Writ, according to the Jewish way of speech, seem to be no more but his Cousin-Germans, or Sons of his Mother's Sister; for she that's called the Mother of Iames and Ioses, St. Mark 15. ult. and 16.1. is stiled Mary the Wife of Cleophas and Iesus's Mother's Sister, St. Iohn 19.25. For which reasons there's no need of taking the famous 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in that same sence with Helvidius and his Fol∣lowers: not but that I think full as bad Arguments are made use of, even by some of the Fathers, and by Walker, and other Moderns, to prove the perpetual Virginity. To instance in that Ezek. 44.2. This Gate shall be shut, it shall not be opened, &c. tho they might as well have prov'd it from Gideon's Fleece, or the Bush in Horeb, both of which Vida makes Types of the Blessed Virgin, Haec Virgo est rubus ille, &c. and it's a wonder none of her zealous Idolizers ha'nt all this while found out that

Text in the following Ezek. 46.3. to enforce her Adoration, The People of the land shall worship at the door of this Gate before the Lord; the same East-Gate, as appears on comparing the places. This, I say, might, in my judgment, be as properly and decently urg'd for her worship, as the other for the purpose to which 'tis brought. The best on't is, this Matter of Fact can be no Article of Faith, either of one side or t'other, since nothing's said on't in Scripture. For which reason it should seem 'twas only a piece of Monkish Zeal that made Helvidius's mistaken Opinion a down∣right Heresie: an Extremity those ill natur'd Hermits were driven upon out of an abundant Caution for their darling Doctrine of Abstinence in those matters, in which many of 'em seem more than half-Gnosticks, or Priscillianists, if not akin to those mad Hereticks, the Valesii and Severiani, of whom Eusebius, Eccl. Hist. lib. 4. cap. 27. and Epiphanius, Heres. 58.

287. An hidden secret Sence my Words imply.] S Iohn 6.63. It is the Spirit that quickneth, the Words that I speak unto you they are Spirit, &c.

289. Nor this can their false Prejudice prevent.] It seems plain, that the Jews un∣derstood our Saviour's Words, I am the Bread of life, in a gross, carnal, literal Sence, ••ounding to Transubstantiation; which Mistake our Saviour endeavours to rectifie, but they continued obstinate, and would not give him leave to understand his own Words.

307. I know the Wretch who will his Lord betray.] v. 64. Iesus knew from the be∣ginning who should betray him. This being a wonderful Instance of his Humiliation and Submission to the Divine Will, that in obedience unto it, he chose such a Person for one of his Family, as he knew from the very first wou'd prove a Traitor.

310. Soon will he with base Slanders me accuse,— Soon will the Fiend, &c.] I take the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, one of you, namely Iudas, is a Devil, in the largest sence, as 'tis used in the Sacred Writings, answerable to the Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which sig∣nifies, as Dr. Hammond, and Grotius, among other things, an Adversary in Foro, a Delator, an Informer, an Accuser, especially a false Accuser; so here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says one, is as much as qui deferet me apud Principes, One that will accuse me to the Elders. But I understand it in a yet stronger Sence. He is a Devil, that is, our Sa∣viour saw he was already given up to the Power of the Evil Spirit, who would, at the last Supper, enter into him, tempting him to betray his Master; and indeed, without some such Diabolical Instigator, 'tis hard to suppose any thing humane could be capable of such a piece of Villany.

315. What in Thought — I scarce could track, each mighty Wonder wrought.] A∣greeable to St. Iohn's Hyperbole, St. Iohn 21.25. And many other things did Iesus, which if they should be written every one, I suppose the World would not be able to con∣tain the Books that should be written.

337. A rich and powerful Lord, Chuza his Name.] Lightfoot, Walker, and others, think that the Nobleman, St. Iohn 4.46. whose Son was sick at Capernaum, was no other than that Chuza the Husband of Ioanna, who ministred to our Saviour and his Apostles, St. Luke 8.3. which Opinion I follow, for reasons, which will be plain in Lib. vi.

370. He saw, and lov'd, and won her for his Bride.] The Courtship, I confess, should, in decency, have taken up more time; but that I've greater Business on my hands, and must therefore omit that Formality.

391. That through the Galilean Coasts,— Our Lord was seen returning.] St. Iohn 4.43. After two days, he departed thence, (from the Coasts of Samaria) and went into Galilee.

398. When near small Jiphthael's Streams, our Lord he'd ••ound.] A Brook of that name in Galilee, the same, I think, with Shihor-Libanus.

453. To bridle hot Capernaum's Youth.] The Centurion being fixed in this place, there seems little doubt, but that 'twas a Station of the Romans, of whom there was need enough in that factious Country of Galilee, whereof Capernaum was one of the most considerable Places, if not the Metropolis.

472. Near where Callirrhoe's Streams, &c.] Iosephus describes these Waters, both in his Antiq. lib. 8. cap. 17. and in Bell. Iud. lib. 7. cap. 25. He says,

They arise about

Machaerus, from two Springs of contrary Natures, one hot and sweet, the other cold and bitter; which meeting together, have many excellent Virtues, giving Help, both by drinking and bathing, for several Diseases:

tho Herod the Great try'd 'em in vain, by the Advice of his Physicians, they being like to kill instead of curing him. These Waters are so plentiful, that they not only run off, but make a fair Current, or River, on whose Banks, stood the antient City Lasha, afterwards Callirrhoe, whence the Baths themselves are named, being stiled by Io∣sephus, the Baths of Callirhoe, as our Tunbridge-Waters take their Name from the Town, tho 'tis some Miles distant from them.

488. With ill directed Prayers, devoutly made.] From Cowley's, With good and pi∣ous Prayers directed ill.

490. Vows he'd a Cock.] A noted Sacrifice to Aesculapius; I suppose, because while a Mortal Quack, the Good Women us'd to present him with a Pullet or Cock∣rill, now and then for a Fee.

492. But the poor Marble Idol, &c.] Aesculapius his first Seat was at Epidaurus, thence, in a great Plague, his Godship was sent for to Rome, or the Devil in his stead, for Ovid says, a great Serpent appear'd in the Ship that was sent to fetch him thither. But above all their foolish Gods, I wonder what good Wife first deified the Son of this Aesculapius, I mean Machaon, who, it seems, got a Lift among the Stars for nothing less than inventing the most excellent Art of Tooth∣drawing.

513. Jairus for him and other Friends implore.] St. Luke 7. the Centurion sent the Elders of the Jews; the Rulers of their Synagogues were chosen out of these El∣ders; one of these Rulers was Iairus, with whom undoubtedly the Centurion was intimate, since he himself had built the Jews a Synagogue.

565. Or at the lovely Balsom Gardens nigh.] For which the Iews quarrelled with the Romans, vid. Ioseph.

584. Soon did th' Old Man the joyful Tidings know.] In the History thus, Be of good comfort, for behold he calls thee.

597. A thick and churlish Skin.] I suppose it a sort of a Catarract.

608. Nor ever saw, till then, the chearful Light.] He was born Blind, and there∣fore his Cure such a Miracle, as Grotius observes, as was unanswerable, after all the Cavils of the Jews.

625. Whence them he self-condemn'd and blushing sent.] St. Iohn 8.9. being convicted by their own Conscience they went out, &c.

629. 'Twas at the famous Pool, well known to all— Jerusalem.] 'Tis hardly to be supposed so remarkable a thing could be unknown to any about Ierusalem, any more than that St. Iohn, who was an Eye-witness of all, would invent such a Story, had it not been true; especially when the Circumstance related not to the Honour of his Master: our Lightfoot, I think, gives the most probable Reason for the Si∣lence of the Iewish Writers in this matter; namely,

That the wonderful Virtue of these Waters, might be reckon'd as a sign of the Messiah's Coming;

Miracles being expected as a Token of his Reign, for which Reason, he thinks, the Rabbies never mention it.

635. You know from Heav'n some courteous Angel brings.] That 'twas a real Angel, not the Priest's Boy, which wrought these Miracles, Grotius brings these following Arguments,

1. 'Twas done at a certain set time. 2. All Diseases were cured▪ 3. The Waters were first to be moved, whereas in natural Cures they must be calm.

As for the first and last of these Arguments, the odd Hypothesis which a very excellent Person stumbled upon, in relation to this matter, absolutely precludes them; but the second, I think, is unanswerable; he endeavours indeed to avoid it, explaining all Diseases by some, the Word whatsoever there denoting, as he thinks, a limited Universality, referring to the Diseases after-mentioned, the Blind, Halt, Wither'd, &c. But neither will this do, for tho there may be a kind of a Virtue, in the Remedies he mentions, against Lameness, I believe 'tis a new discovery that they're good against Blindness too.

668. Nor does he old Traditions blame, but where, &c.] He bids his Disciples,

Whatever the Pharisees commanded, that to observe and do; that is, undoubtedly, in Cases indifferent, since he was very severe against 'em, as in the business of Corban, where they made God's Word of none effect by their own Traditions.

673. And a good Life, true Faith's unfailing Test.] From that of our Saviour, Ye are my Friends, if ye do whatever I command you.

677. Now in some lively Parable— As antient Seers us'd.] Those who would know the difference between the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Antients, wherein consisted all their Wisdom; and the parts of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may consult Grotius on St. Matt. 13. These Parables, Apologues. Simi∣litudes, or Fables, were much used by the Eastern Nations, especially the Syrians, and those of Palestine; who, as St. Ierome observes, seem to have a particular Genius for them.

694. Neither on Honour he, or Conscience stood.] The same with, He feared not God, nor regarded Man.

750. Ten thousand Talents to his Servant lent.] Which, unless I'm out in my Cal∣culation, supposing the Talent but Silver, is, three Millions seven hundred and fifty Thousand Pound.

843. Touch not my Holy Robes.] His Fringes and Phylacteries, and some wore a huge Flapping Hat besides.

855. Which almost equal makes thy time and mine.] The Jews fasted Mondays and Thursdays; from a Tradition among them, as Drusius has it, that Moses went up to Mount Sinai on a Monday, and came down on a Thursday.

905. Not so the Younger, who profuse and vain.] Grotius justly observes, that among all our Saviour's Parables, this seems to be the most excellent, adorn'd with the finest Colours, and full of the liveliest Passions,

appositum, says he, in Iuni∣ore ponitur Exemplum depravati Ingenii, Youth having generally less Wisdom and more Passion than other Ages.

Ibid. Not so the Younger, who profuse and vain.] By Profuse I would express the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, living prodigally, lewdly, vainly, or naughtily, nequiter, which Grotius thinks exactly hits the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after which, v. 14. 'tis said, He began to be in Want, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which, methinks, from the notation of the Word, should be tran∣slated to run behind hand, or run out, as we usually say.

1004. One only who more Kindness had profess'd.] I confess, I thought this might have been some good Substantial Citizen, of his former Acquaintance; but Ludolsus, on those Words Civi se adjunxit, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was a sort of a Hanger on) tells us,

by this Citizen was meant the Devil, the Inhabitant of the Kingdom of Dark∣ness, and the Shadow of Death.

1008. And sends him to the Fields, his Swine to feed.] Quo nullum vilius Ministerium, says Bochart de Porcis. Who also tells us, out of Donatus, that there were three sorts of Pastors among the Antients, Bubulci, our Cowherds, from whence the Bucolies, now the name for all Pastoral; the Opiliones, our proper Shepherds, the chiefest Sub∣jects of our English Pastoral; tho I think least of the Greek; the Caprarii, or Goat∣herds, famous with the Grecians. But of Swinherds there's no mention, either in Theocritus or Virgil; tho what's greater, Grandsire Homer has made Eumaeus immor▪ who was Swinherd to Ulysses, vid. Odyss. lib. 22.

1111. On Acorns they or Wildings.] There's much dispute what's meant by these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we render Husks, the Latin Siliquas. Some think 'em the Shells or Husks of Beans, Pease, or such Pulse, which pleases not Bochart, because he says, out of Theophrastus, those are not called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Others make them the Fruit of the Caroub, or Wild Fig-tree. But leaving the Learned to agree among themselves, I take a new way of my own, feeding 'em with Acorns and Crabs, as probable in it self as either of the other.

1061. A mark of Honour, he no more a Slave.] A Ring was a mark of Liberty and Ingenuity with the Romans, and Wealth and Honour in the Eastern Nations, vid. Gen. 41.42. and St. Iames 2.2.

1062. Then bids a noble Feast, that Night provide.] The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the fatted Calf, may be put, in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of this Parable, for all sorts of Dainties, in

the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Maldonat says, all Interpreters agree that our Saviour is thereby in∣tended.

1067. And Seraphs sing to David's Royal Lyre.] David's Psalms were sung in the Temple, where the Angels were present.

1070. The Sober Glass, with sparkling Gaza crown'd.] We are not to suppose they made a Dry-Feast; but that when they had Musick and Dancing, they had a Glass of Wine, too; which sure was innocent, if a sober one: as honest Theognis says bluntly,

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

1071. Grateful to God and Man.] To God in Sacrifices, Iudg. 9.13. and Num. 28.14.

1075. He Lights did see.] Coming from work, it must be now the Evening, and Lights in the House, tho, I suppose, not like our Illuminations.

Ibid. And Songs and Musick heard] We read, Musick and Dancing, in the Ori∣ginal, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Camero, exultantem Coetum, or concinentis Coetus Carmina.

1108. Whom given for dead.] Those are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dead, in the Holy Scriptures, who are lost in Vice, or dead in Trespasses and Sins. So Philo defines the Death of the Soul, the Destruction of Vertue; and Pythagoras, as Hammond on the Place, was wont to erect Cenotaphs, or empty Tombs, for those that left him.

1136. We from the hardned Crowd some Truths must hide.] Iesus spake in Parables for the Hardness of their Hearts. vid. Hammond on St. Matt. 8. Not. b.