PPuritanSearch
Primary source research library
SearchHenry HammondSource
English Puritan & Reformed

Annotations on the New Testament

Henry Hammond (1605-1660) · 3,231,271 words · 14361 min

Large work readerShowing section 13 of 115. Corpus search still uses the whole work; source find opens the first matching section.
Previous sectionNext section
Section 13/115
Ezech. 24. 17. and Jer. 16. 6, 7. As 1. Tearing their flesh, 2 lie Shaving their heads bald, 3 lie . the Neighbors sending in good cheer, which is in Ezekiel, eating the bread of men, or (as 〈 in non-Latin alphabet 〉 would be better rendered) of mourners, and in Jeremy (not tearing, but) * breaking bread to the mourner, to comfort him, and, as it follows, giving the cup of consolation to drink, so saith J • sephus of Archelaus, 〈 in non-Latin alphabet 〉 , he mourned seven days for his father, and made a sumptuous funeral-feast for the multitude, and he adds that this custom among the Jews was the impoverishing of many, and that upon a kind of necessity; for if any man omitted it he was accounted no pious man. So the meat of mourners, Hos. 9. 4. and 〈 in non-Latin alphabet 〉 , the funeral feast, in the Epistle of Jeremy, v. 32. and to that perhaps belong the 〈 in non-Latin alphabet 〉 , the messes of meat set on the sepulcher, Ecclus. 30. 18. But all this while no mention of instruments of music in funerals, among the ancient Jews of the Old Testament: But on the other side the use of music in lamentation is mentioned among the 〈 in non-Latin alphabet 〉 , unseasonable things, Ecclus. 22. 6. Songs of lamentation they had Jer. 9. 17. Amos 6. 15. Jer. 34. 5. Jer. 22. 18. but these were performed only by the Voice, not by Instruments, saith Schickard. This custom of Instruments in funerals was heathen, and came in but late among the Jews, Among the heathen there is frequent mention of it, both among the Romans; under the style of Sicinnium, and in Apuleius, monumentarii choraulae, and among the Grecians under that of 〈 in non-Latin alphabet 〉 , and in Aristot. l. 5. de gen. Anim. 〈 in non-Latin alphabet 〉 , and in Lucian 〈 in non-Latin alphabet 〉 and in Artemidorus l. 1. c. 58. 〈 in non-Latin alphabet 〉 . As for (that which here follows the mention of minstrels ) the company keeping a stir, That belongs to the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 the wailing of the rest of the company, and may be explained by an expression in Homer, where after 〈 in non-Latin alphabet 〉 , the beginners of lamentations, follows
— 〈 in non-Latin alphabet 〉 ,
and again
— 〈 in non-Latin alphabet 〉 ,
the women or the company stoodabout wailing. The Musicians beginning, and all that were present following in the 〈 in non-Latin alphabet 〉 , which Lucian calls 〈 in non-Latin alphabet 〉 , the beating of their breasts to the musical instrument. And that this was the custom about Christ's time is clear by Josephus, who speaking of the taking of Joppe by Vespasian, saith that the Jews mourned for it thirty days, and adds 〈 in non-Latin alphabet 〉 , they hired Musicians, who began the lamentations to them. This following in the lamentation (which was done by the Voice only) is expressed by 〈 in non-Latin alphabet 〉 , Lu. 8. 52. crying and wailing, and by that you will understand the meaning of that Proverbiall speech, Mat. 11. 18. 〈 in non-Latin alphabet 〉 we have begun the lamentation to you, and you have not followed it by wailing, but so as refer'd not to the heathen or latter Jewish custom, where there was use of Instruments, but to the pure ancient Jewish custom, where, as was forementioned the lamentation was not begun with musical Instruments, but only Voices of old women, which in a sad modulation strove to extort lamentation from those that were present. Which custom, it seems, the children in the streets were wont to act or imitate. Thus much for the use of this custom in the New Testament.

[ i] V. 25. Put forth ] The word 〈 in non-Latin alphabet 〉 which in ordinary Greek authors, and many times in the New Testament, signifies to cast out by violence, doth several times also, in the New Testament, signify in a softer sense, only to send or bring out. So not only in this verse, and the places parallel to it, in the other Gospels, but in this chap. v. 38. 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 not cast, but send forth laborers, so c. 12. 20 〈 in non-Latin alphabet 〉 , until he send forth judgment, and v. 35. 〈 in non-Latin alphabet 〉 , sends or brings forth good and evil things, and c. 13. 52. 〈 in non-Latin alphabet 〉 , whosoever brings forth out of his treasure. So Lu. 10. 35. 〈 in non-Latin alphabet 〉 , he took out two pence, and Joh. 10. 4. 〈 in non-Latin alphabet 〉 , when he brings out his sheep, for it is added immediately, he goes before them. Thus 〈 in non-Latin alphabet 〉 signifies in Syriac, both to go out, and to be cast out, and Mat. 8. 12. where the Greek reads [ 〈 in non-Latin alphabet 〉 shall he cast out ] the Syriac hath 〈 in non-Latin alphabet 〉 which is ordinarily rendered exibunt, shall go out, and agreeably to this promiscuous use of those words, we may observe Rev. 14. that 〈 in non-Latin alphabet 〉 to send v. 15. is 〈 in non-Latin alphabet 〉 to cast v. 16. in the same matter. See chap. 12. 20.

[ k] V. 30. Charged them] The word 〈 in non-Latin alphabet 〉 that is here used, is rendered by Phavorinus 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 to charge, to command, to appoint with authority, and 〈 in non-Latin alphabet 〉 commanding with austerity, threatening, speaking angrily, and Hesychius, 〈 in non-Latin alphabet 〉 , commanding, or charging with a threat. Thus again in Phavorinus, 〈 in non-Latin alphabet 〉 , 'tis an act of the irascible part of the reasonable soul, that is, a Rationall earnestness, or vehemence, not a passionate, and so 'tis Mar. 1. 43.

[ l] V. 35. Teaching ] It was the manner among the Jews for divers men to contribute their talents to the exposition of the lesson which was read. This ordinarily belonged to the sons of the Prophets, who were brought up in learning the Law, and at thirty years old might be made Doctors (at which time, being then of Doctors standing, saith Irenaeus, Christ began to preach, and not before; and proportionably Presbyters were not made in the ancient Church till that age) and continued in that notion, or the other of Scribes, till they obtained the Spirit of Prophecy at God's hands, till which time they did ordinarily expound Scriptures, though not by Revelation. Answerable to which was that custom or practice among Christians mentioned 1 Cor. 14. 29. And thus might Christ, without pretension to any extraordinary power or authority, expound in their Synagoues, which, being the Doctors work, is here called Teaching, and differs (in the Christian use of the word in the New Testament) from 〈 in non-Latin alphabet 〉 preaching (which follows) and 〈 in non-Latin alphabet 〉 publishing, or preaching, the Gospel, and 〈 in non-Latin alphabet 〉 parallel with it (as appears by comparing Mat. 28. 19. with Mar. 16. 15.) gathering of Disciples, in other places. All these being the publishing somewhat to those, to whom 'twas News (as here the Gospel of the kingdom, that is, the doctrine of Christianity) the other ( 〈 in non-Latin alphabet 〉 ) instructing congregations, that already professed that doctrine, which is therefore by the Doctor only farther explained to them. And so Act. 5. 42. where you have 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , teaching and preaching, the first refers to the 〈 in non-Latin alphabet 〉 in the Temple, the 2 d to the 〈 in non-Latin alphabet 〉 in somewhat more private places (see Note on Act. 1. c.) the first to those that were instructed in the doctrine of Christianity already; the second to those that had not already received it, and so Act. 15. 35. In proportion to which was that difference in the Christian Church betwixt the Evangelist, and Doctor, or Teacher, the first telling them the good news, and planting the Gospel, the other watering or instructing them farther in it, and so the Word and Doctrine are different, 1 Tim. 5. 17. the first without the Church to unbelievers, 2 Cor. 5. 19. Mat. 13. 19. Mar. 4. 14. c. 2. 2. Act. 4. 4. and 6. 2. 1 Pet. 2. 8. the second in it, or to those that were already converted to the Faith.

[ m] V. 36. Fainted ] The Greek copies do vary in this place, some reading it 〈 in non-Latin alphabet 〉 , so the ancient Greek and Latin MS. and that in Magdalene College in Oxford, and so both Chrysostom, and many very ancient Copies have it, and then it would be rendered [ tossed. ] So the old Glossary 〈 in non-Latin alphabet 〉 , jactor, or else [ wearied ] 〈 in non-Latin alphabet 〉 fatigo, faith the same, and so the Greek and Latin MS. fatigati: so from Herodian H. Stephanus concludes in his Preface to Herodian. And so 'tis surely used in that author, l. 4. 〈 in non-Latin alphabet 〉 ( 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , he took his voyage with a few horsemen, that he might not tire the whole army, and lib 7. 〈 in non-Latin alphabet 〉 , after he had tired them with long journeys and abused them. And so St. Chrysostom 〈 in non-Latin alphabet 〉 , I wolud not have wearied you with so long a voyage. So 〈 in non-Latin alphabet 〉 to take so wearisome a journey as it must cost thee to come to us: In all which it denotes the lassitude that comes from travel. Or again, troubled vexed, molested, as it is Mar. 5. 35. why troublest or molestest thou the master? Thus in St. Chrysostom 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 full of labor and care; And in the Epistle of the Church of Smyrna 〈 in non-Latin alphabet 〉 is used for 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 easily, without trouble or labor. And then 〈 in non-Latin alphabet 〉 joined with it, will agree with it very well, for that signifies jactati, tost; and so 〈 in non-Latin alphabet 〉 among the Physicians, are the tossings of the sick and tumblings on their beds. But our ordinary reading is 〈 in non-Latin alphabet 〉 , which signifies loosed one from another, dissolved, not keeping together in companies; so saith Hesychius, 〈 in non-Latin alphabet 〉 , and after 〈 in non-Latin alphabet 〉 , (it should sure be 〈 in non-Latin alphabet 〉 in each place) 〈 in non-Latin alphabet 〉 , turned out of the way, gone astray, which is the thing here proper to sheep wanting a shepherd, and is the notation of 〈 in non-Latin alphabet 〉 dispersion or disbanding, Act. 5. 36. 'It is true the word doth sometimes note a dissolution of spirits, (whether through fasting or going too much) a fainting, (as when 'tis joined with 〈 in non-Latin alphabet 〉 , Heb. 12. 3. and Gal. 6. 9.) 2 Sam. 17. 29. 〈 in non-Latin alphabet 〉 &c. The people is hungry and weary, or faint and thirsty in the wilderness, And so it may signify c. 15. 32. I will not send them away fasting, 〈 in non-Latin alphabet 〉 , lest they faint by the way. But the similitude of the sheep without a shepherd, inclines to the former notion of 〈 in non-Latin alphabet 〉 , dissolved, straying one from another, if that be the right reading of it.




CHAP. X.

1. AND when he had called unto him his twelve disciples,] he gave them power against unclean spirits to cast them out [note a] , and to heal all manner of sickness, and all manner of disease.

[Paraphrase] 1. And selecting twelve of his followers, who should continually be with him, and whom he might send out on any message of preaching, &c. Mar. 3. 15. (and who should after his death undertake the whole work of preaching, &c.) he now ordains them to that office, and to that end.

2. Now the names of the twelve Apostles are these, [the first Simon, who is called [note b] Peter, and Andrew his brother, James the son of Zebedee, and John his brother.

[Paraphrase] 2. The name of the first was formerly Simon, or Simeon, which signifies hark'ning or obedient (a name aptly noting his readiness to follow Christ and become his disciple (but by Christ he is now called Cephas (see Jo. 1. 43.) in Syriac, which signifies a stone, such as might be fit in a building to be superstructed upon Christ the corner-stone, and that in the Greek is Petros, in English turned into the appellative Peter, and with him Andrew his brother, and James, and John, two sons of Zebedee, after called Boanerges.

3. Philip, and Bartholomew, [Thomas, and Matthew the publican, James the son of Alphaeus, and Lebbaeus surnamed Thaddaeus.]

[Paraphrase] 3. Thomas Didymus, and Matthew or Levi, who had been a publican, James the son of Alphaeus, and Lebboeus, or Judas, the brother of James, Luke 6. 16. who also was surnamed Thaddaeus.

4. Simon the [note c] Canaanite and Judas [note d] Iscariot, who also betrayed him.

5. These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not.

6. But go rather to the lost sheep of the house of Israel.]

[Paraphrase] 5, 6. These twelve Jesus furnished then with a commission which they should use at present; as on occasion he should send them out to any city, and after his death, by going and preaching the Gospel over all the cities of Judea, against which time he now gave them command, saying, (when you go about that work,) Preach the Gospel first to the Jews strictly taken, the cities of the seed of Abraham through all Judea, and till you have first preached through all their region (see Act. 13. 46.) go not to any of the cities that border upon Galilee, nor to Samaria, nor to any other city from them. See note on c. 4. c.

7. And as ye go preach, saying, [The kingdom of heaven is at hand.]

[Paraphrase] 7. A remarkable visitation from heaven approacheth, as of notable punishments upon the unreformed, so of deliverance and protection to the penitent among you that shall timely receive the Faith of Christ.

8. Heal the sick, cleanse the lepers, raise the dead, cast out devils; freely ye have received, freely give.]

[Paraphrase] 8. And wherever ye come make use of the power which I now give you, with the same frankness and liberality that is used toward you, work all manner of healing merciful miracles wheresoever ye come, to all that beg them from you.

9. Provide neither gold, nor silver, nor brass in your [note e] purses.]

[Paraphrase] 9. Make no provision of money, much or little.

10. Nor scrip for your journey, nor two coats, neither shoes, nor yet staves, (for the workman is worthy of his meat).]

[Paraphrase] 10. Nor of victuals, nor clothes to carry with you, nor of anything for your defense by the way. For taking so much pains for the benefit of others, ye may very reasonably expect to be entertained for all necessaries by them who profit by you.

11. And into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence.

[Paraphrase] 11. Whensoever therefore you come into a town or village, inquire what pious person there is dwelling there, and there fasten your station, and eat and drink what they set before you, Lu. 10. 7. and go not from that house to any other while you stay in the town.

12. And when ye come into an house, [salute it.]

[Paraphrase] 12. Say, Peace (that is, all kind of prosperity) be to this house.

13. And if the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you.]

[Paraphrase] 13. And if those of the house be qualified to receive it, your blessing shall rest upon it, but if not, your blessing shall return upon you, and they shall receive no advantage (but the contrary) by your coming among them on a design of so much charity.

14. And whosoever shall not receive you, nor hear your words, [when ye depart out of that house or city, shake off the dust of your feet.]

[Paraphrase] 14. Depart from them, and use that expression of shaking off the dust from your feet, as a testimony to them, that in their rejecting, or not receiving of you, they have rejected the only remaining means of their salvation, and as a testimony against them that will one day be brought to give in a sad evidence, the dust shaken off from your feet, (as it signifies that you have been there, and thus been fain to depart from them) will fall very heavy upon them.

15. Verily I say unto you, that it shall be more tolerable for the land of Sodom and Gomorrhah in the day of judgment, then for that city.]

[Paraphrase] 15 I assure you, the punishment or destruction that will light upon that city shall be such, that the destruction of Sodom shall appear to have been more tolerable then that. See note on c. 3. c.

16. Behold I send you forth, as sheep in the midst of wolves; [ [note f] be ye therefore wise as serpents, [note g] and harmless as doves.]

[Paraphrase] 16. And therefore though ye may be allowed to be as prudent and wary as may be to preserve yourselves, because they among whom you go are ravenous as wolves, yet ye must most strictly preserve your mildness and meekness.

17. But beware of men; for they will deliver you up to the councils, and they will scourge you in their synagogues.]

[Paraphrase] 17. Your greatest danger will be from the Men, as they are called 1 Pet. 2. 4. those you wott of, of the Jewish Sanhedrin, and Consistories, for you shall be accused and brought before them, who if your offenses be not conceived capital, shall scourge you (according to Deut. 25. 2.) in their assemblies.

18. And ye shall be brought before governors and kings for my sake, for a testimony against them, and the Gentiles.]

[Paraphrase] 18. But if they desire to have you punished capitally, they will remove you from thence to the Roman governors, requiring you to be put to death (as 'twas with Christ Joh. 18. 30.) And this carrying you from the Jewish to the Heathen, from one Tribunal to another, will be a means to proclaim and testify the Gospel to Gentiles, as well as Jews.

19. But when they deliver you up, [take no thought how or what ye shall speak, for it shall be given you in that same hour what ye shall speak,

20. For it is not ye that speak, but the Spirit of your Father, that speaketh in you.]

[Paraphrase] 19, 20. Make no provision beforehand what answers ye shall give, ye shall at the time be directed what answers to make. And how suspicious soever ye may be of your own abilities, yet this need not trouble you, for God will enable you to speak that which is most sit and proper to be spoken by you, and sure they that have God to enable and direct them, need not fear they shall want answers.

21. And the brother shall deliver up the brother to death, and the father the child, and the children shall rise up against their parents, and cause them to be put to death.

[Paraphrase] 21. And one Christian (at least such as pretend to be so) shall accuse and deliver up another to the persecutors, and forgetting all natural affection, the nearest kindred shall mischief one another, and cause them to be put to death. See c. 24. 9, 10. & 2 Tim. 3. 3, 4.

22. And ye shall be hated of all men for my names sake; but he that [note h] endureth to the end shall be saved.]

[Paraphrase] 22. And the Jews, wheresoever you come, shall persecute you for preaching of Christ; but there is a fatal day approaching for these Jews, and they that in despite of all these persecutions, v. 18, 19, 20, 21, 22. shall stick fast to their Christian profession, they shall, beside their crown in another world, have a remarkable deliverance here out of that destruction, which universally lighteth upon all others.

23: But [when they persecute you in this city, flee ye into another: For verily I say unto you, You shall not have gone over the cities of Israel, till the son of man be come.]

[Paraphrase] 23. When they thus persecute you in one city, you may flee to another, and be assured from me, that by that time you have gone through all the cities of the Jews, v. 6. this fatal day shall come upon your persecutors, see note on h.

24. The disciple is [note i] not above his master, nor the servant above his Lord.]

[Paraphrase] 24. How reasonable it is for you to expect this ill usage among men, ye may judge by what ye see already, and shall more largely hereafter discern to befall me, The disciple cannot in reason expect to be better used then his master, nor the servant then-his Lord.

25. It is enough for the disciple that he be as his master, and the servant as his Lord: If they have called the master of the house Belzebub, how much more shall they call them of his household?]

[Paraphrase] 25. The most that a disciple or servant can aspire to, is to come to his masters perfection, Lu. 6. 40. And if they have called me Belzebub, how much reason have you to expect, that they shall deal with you, as with the wicked'st Apostates in the world, revile you proportionably, in your places and orders?

26. Fear them not therefore; for there is nothing covered that shall not be revealed, and hidden that shall not be known.]

[Paraphrase] 26. Be ye therefore courageous, not terrified by anything that can befall you, this fear or foresight of the danger must not make you conceal anything that I have taught you. See Mar. 4. 22.

27. What I tell you in darkness, that speak ye in light: and what ye hear in the [note k] ear, that preach ye upon the house tops.]

[Paraphrase] 27. And therefore what I say now in parables to you, do ye courageously publish to all, and what I more privately impart to you as my disciples, and not to the multitudes, c. 5. 1. do you stand on the top of the houses, and proclaim from the battlements to the people in the streets, as publicly as ye can.

28. And fear not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell.]

[Paraphrase] 28. And never be afraid of any man, armed with the most power or malice, for the utmost he can do, is to kill your bodies, but your souls he cannot touch. And what an improvidence would it be in you, if to escape those terrors ye should neglect your duty, and so incur that far greater danger from God, who hath employed you, whose punishments are far more terrible, casting unprofitable servants bodies and souls into eternal misery and torment.

29. Are not two sparrows sold for a [note l] farthing? and one of them shall not fall to the ground without your father.]

[Paraphrase] 29. Besides consider, that all the power of men whom ye can fear, is restrained and bounded by God, on whose messages you go, if he see it most for his glory and your good to permit them to kill you, what reason can you have to be afraid of death, and if he see it not fit thus to permit, be confident they shall never be able to touch you. 'It is not all the malice of men that can extend farther then God's providence sees fit to permit and order, even in the least matters.

30. But the very hairs of your head are all numbered.]

[Paraphrase] 30. God hath the knowledge and care and over-ruling of all the least things that belong to you, or shall befall you.

31. Fear ye not therefore, ye are of more value then many sparrows.]

[Paraphrase] 31. This is full ground of all confidence and courage to you, your lives are dearly valued by God, and will not by him be negligently or prodigally wasted.

32. Whosoever therefore [shall confess me before men, him will I confess also] before my Father which is in heaven.

[Paraphrase] 32. shall courageously preach my doctrine, when the preaching of it is persecuted, and when any particular duty taught by me, and required by me to be performed by all Christians, is so opposed by the world, that the practicing it then may bring the utmost hazard upon him, shall then constantly adhere to that precept, and so confess and honor me, how dear soever it cost him, I will be sure to own, and honor, and stick to him, declare those performances of his to his honor, before my Father in heaven, from whom he shall have the acclamation and reward of a good servant.

33. But whosoever [shall deny me before men, him will I also deny] before my Father which is in heaven.

[Paraphrase] 33. renounce the faith of Christ, or obedience to him in time of danger, he must expect to be renounced by me.

34. Think not that I am come to send peace on earth; I came not to send peace but a sword.]

[Paraphrase] 34. Do not deceive yourselves with an imagination, as if the effect or design of my coming into the world, were to secure unto the Christian profession a perpetual enjoyment of worldly quiet and prosperity upon earth, when all the malice of wicked men and devils are set against it, but rather reckon before hand of persecution as your portion, and expect that your perseverance and constancy in this profession may and very often will bring great outward calamities upon you for a season, even unto the killing of some of you.

35. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law,]

[Paraphrase] 35. The far more general effect of my doctrine will be, (or upon the publishing my doctrine will ensue) all manner of contention, quarrels and variance betwixt the dearest and nearest friends, either about acknowledging the truth of it, or adhering to it in time of danger.

36. And a man's foes shall be they of his own household.]

[Paraphrase] 36. And the nearer men are to others in kindred, &c. the more bitter will their hatred be against them (as against blasphemers, &c.) upon their receiving my doctrine, especially when it comes to be persecuted.

37. He that loveth father or mother more then me, is not worthy of me, and he that loveth son or daughter more then me, is not worthy of me.]

[Paraphrase] 37. And he that prefers the advantages which he can and is like to receive from his parents, or any that are dearest to him, before those he expects from me, or that values their kindness or good opinion more then mine, is no fit person for my service, no way qualified to be a disciple for me, for it is certain all such worldly interests will ever be soliciting against me.

38. And he that taketh not his cross and followeth after me, is not worthy of me.]

[Paraphrase] 38. Nay I must plainly tell you, that he that doth not provide for the utmost that can come, that is not content to suffer death itself (and therein to do what I do before him) rather then do anything contrary to Christian duty, is not competently qualified to be a disciple of mine.

39. He that findeth his life shall lose it, and he that loseth his life for my sake shall find it.

[Paraphrase] 39. This comfort mean while ye have, that as be that useth any way of compliance with the persecutors, and so escapes their malice, and saves his life, shall gain little by this, but be involved in the destruction which awaits them, so on the other side he that shall hazard the utmost, that he may stick close to me, shall be likely to fare best even in this world. For thus I foretell you it will be, some to comply with the persecuting Jews, and to escape their persecutions will renounce Christianity, and feign themselves zealous Jews, and so when the destruction falls upon the Jews, as it certainly shall most heavily, they shall be involved in that destruction, and that is all they shall get by that compliance, and pusillanimity: Whereas at the same time they that comply not, and so venture all that the Jews malice can do against them; shall by the destruction of their persecutors be rescued from that danger, and live to see a peaceable profession of Christianity, or if they do not, have the loss of a short temporary life rewarded with an eternal.

40. He that receiveth you, receiveth me, and he that receiveth me, receiveth him that sent me.

[Paraphrase] 40. And therefore both to arm you against this great errror and to satisfy one objection more which will be apt to rise in your hearts, (viz. that if Christian doctrine will be so persecuted, you have reason to expect that it will be looked on strangely by all others, and that nobody will dare to receive you into their houses) I now tell you, that how great soever your persecutions are, and how dangerous a thing soever to profess to be a follower of Christ, yet shall no man have reason to fear the entertaining of you, for the same protection that waits over you, v. 39. and the same reward that attends you, v. 32. shall also await those that are thus kind, as to receive you, It shall be as if they had entertained not only Angels but Christ, and God himself, they shall be far the safer, not in more danger for such guests, according to that saying so ordinary among the Jews, that every man's Apostle is as himself. (See note on John. 20. b.) what is done to ones proxy, is interpreted as done unto himself.

41. He that receiveth a prophet in the name of a prophet, shall receive a prophets reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward.

[Paraphrase] 41. He that entertaineth (see note on 1 Tim. 1. c.) a Prophet in the name of him that sent him (one Prophet coming in the name of another Prophet, as Elizaeus in the name of Elias, and the Apostles in the name of Christ) or in that one consideration because he is a Prophet, or he that doth support and enable a prophet to do his work that sent him, he shall receive the same reward that he should, if himself had been sent to prophecy, (gain thereby an interest in his work, and so in the reward due to it) yea the same that he should have had, if he had received him that sent him, even Christ, and God which sent Christ, See v. 40. And so likewise he that entertains any holy man sent by another to plant holiness among men, shall receive the benediction, Gen. 30. 27. that attends the having a righteous man in ones house, or that of Lots entertaining the Angels, the messengers of God, or of Rahab's receiving the Spyes, that is, shall himself be delivered by that means when others are destroyed.

42. And whosoever shall give to drink to one of these little ones, a cup of cold water only, [in the name of a disciple,] verily I say unto you he shall in no wise lose his reward.

[Paraphrase] 42. In this notion, because he is a disciple of Christ, (as Mar. 9. 41. in my name because you are Christ's.)

Annotations on S. MATTHEW, Chap. X.

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

[ b] V. 2. Peter ] His name was Simon, but is now Joh. 1. 43. altered by Christ into 〈 in non-Latin alphabet 〉 which in Syriac signifies (as it is rendered in Greek) 〈 in non-Latin alphabet 〉 a stone. 〈 in non-Latin alphabet 〉 , saxum, cautes, silex, saith the old Glossary, it signifies a stone, or rock, or flint, but in this place no more then a foundation-stone (for such the Apostles were, Ephes. 2. 20. Rev. 21. 14.) as that is laid upon the corner stone, Jesus Christ. And upon that and other the like (the rest of the Apostles styled twelve foundations, Rev. 21.) all believers, as living stones, are built, 1 Pet. 2. 5. This Greek word 〈 in non-Latin alphabet 〉 in the Feminine is exactly all one with 〈 in non-Latin alphabet 〉 in the Masculine, as may appear not only by Mat. 16. 18. where that which is in the Greek thou art 〈 in non-Latin alphabet 〉 , and upon this 〈 in non-Latin alphabet 〉 , &c. is in the Syriac, thou art Kipha, and upon this Kipha, &c. but also by other good authors in the Artick Dialect, particularly Homer, who four times useth 〈 in non-Latin alphabet 〉 for a stone, or petra. 〈 in non-Latin alphabet 〉 . 'tis taken for a great stone, 〈 in non-Latin alphabet 〉 , such a weight as two ordinary men could not have carried, and yet is taken up in Aeneas 's hand ( 〈 in non-Latin alphabet 〉 ) to throw at Achilles. In two other places, 〈 in non-Latin alphabet 〉 . 'tis 〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉 mill-stone, for it was such as one flung at another, but from the figure & weight of it, (that it was 〈 in non-Latin alphabet 〉 ) only a very great one again, 〈 in non-Latin alphabet 〉 , not simply an huge stone, an immovable rock, &c. but comparatively very big for that use of throwing. In the fourth place, 〈 in non-Latin alphabet 〉 . it is a stone which he could, and did take in one hand, 〈 in non-Latin alphabet 〉 , saith he. So Rom. 9. 33. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , rock, and stone, are as perfectly all one as 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , stumbling and offense, and both distinctly to be rendered not rock, but stone, such as men are apt to stumble at. And so more clearly, 1 Pet. 2. 7. where the stumbling stone ( 〈 in non-Latin alphabet 〉 ) is made use of in the building, as a corner-stone. So Mat. 27. 51. the 〈 in non-Latin alphabet 〉 which are rent in sunder are the stones of the Temple. (the several parts of which are there enumerated, the veil, the ground, the stones, the timber, and the bodies of the interred.) And therefore for any conclusion from the Critical notation of the word 〈 in non-Latin alphabet 〉 here, that it should signify a rock, and not a stone, I suppose no ground can be fetched from hence; 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 being in the Grammar notion absolutely the same, and both of them set sometimes to signify such a stone, as is made use of in a building, and is join'd itself to the corner-stone, as here to Christ Jesus, thereby helping to support the superstructure, which is raised on it, as may appear both by the circumstances of the context, Mat. 16. (where in reference to this name of his, Christ saith he will build his Church 〈 in non-Latin alphabet 〉 upon this stone ) and by Eph. 2. 20. where the Apostles are looked on, as this foundation of the building (the Church) and Rev. 21. 14. as twelve foundations of it. 'It is true indeed that in some other places 〈 in non-Latin alphabet 〉 doth signify a rock, as that notes a great immovable mine of stone, as c. 27. 60. where the 〈 in non-Latin alphabet 〉 hewing or cutting the tomb in (or as S. Mark reads, out of ) the 〈 in non-Latin alphabet 〉 , notes it to signify a mine or rock of stone, in or out of which that tomb was cut out whole, or in one entire piece, and so 〈 in non-Latin alphabet 〉 Luke 8. 6. on which the seed fell, might possibly be an entire rock without any earth or moisture in it; but Matthew and Mark read 〈 in non-Latin alphabet 〉 , on earth which is stony, on stony ground, not making it one entire stone, but which had store of stones in it. So Mat. 7. 25. the house founded, and v. 24. built 〈 in non-Latin alphabet 〉 , upon a rock; Where it must be observed what place the 〈 in non-Latin alphabet 〉 hath there in the building, and 'tis clear, that it is not there (as here) any part of the foundation, but as the ground whereon the whole building (foundation and all) is laid, as in the Antithesis, v. 26. the sand is the ground on which the other house is built. The house built and founded upon a rock had its corner-stone, and all the rest of the foundation cemented to a rock, or natural mine of stone; and that made it so firm, that unless the cement should fail (which is not there supposed) or the rock move, that house could not move neither; but the other being built upon the sand, (and therefore said but to be built, whereas the former is said to be built and founded ) could have no foundation on so fluid a bottom as sand, to which nothing can be fastened, and that is the cause that it fell so soon. In these three places, and perhaps 1 Cor. 10. 4. 〈 in non-Latin alphabet 〉 may signify a rock, and accordingly the Glossary renders it cautes, as well as saxum. But in this, and the other places (when Peter title is concerned in it) it cannot signify a rock, either as that is abstracted from building (for this here refers to building) or as that is such on which the whole building (foundation and all) is founded, as Mat. 7. for that must suppose Peter antecedent to Christ himself (as that rock is to the whole foundation, and so to the corner-stone itself, that house being not only built, but founded on the rock ) which is too absurd to be asserted or confuted. Thus much of the word 〈 in non-Latin alphabet 〉 , which thus became that Simon's ordinary title, or agnomen, by which he was principally known and recorded to posterity, Simon or Simeon being, till his coming to Christ, his ordinary name.

[ c] V. 4. Canaanite ] Many Greek copies have 〈 in non-Latin alphabet 〉 , others 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 The word comes not from the name of a place, as a 〈 in non-Latin alphabet 〉 , but from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 zeal, from whence is 〈 in non-Latin alphabet 〉 (which with the Greek termination 〈 in non-Latin alphabet 〉 , is directly 〈 in non-Latin alphabet 〉 ) a Zelote. The Syriac hath 〈 in non-Latin alphabet 〉 Kenonoyo, which seems to be the version of 〈 in non-Latin alphabet 〉 . The matter is clear, that this Simon, Luke 6. 15. and Acts 1. 13. is called 〈 in non-Latin alphabet 〉 the Zealot: And 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are as perfectly the same, as Cephas and 〈 in non-Latin alphabet 〉 , Tabitha and 〈 in non-Latin alphabet 〉 , and the like. Of these Zealots so famous among the Jews, many mentions we have in sacred Writ. Phinehas is looked on as the first to whom that name was competible, for his slaying the unclean pair in the very fact, which Mattathias in his dying speech calls his 〈 in non-Latin alphabet 〉 , having zeal, 1 Mac. 2. 54. And after his Elias in his apprehending the prophets of Baal, and slaying them 1 Kings 18. 40. which again Mattathias calls 〈 in non-Latin alphabet 〉 , having zeal for the law, v. 58. And such was this Mattathias, and his son Judas, &c. which without any external calling took upon them to destroy the profaners of the Temple, putting in their colors these words, 〈 in non-Latin alphabet 〉 that is, Who is like thee among the God's, O Lord? or as others read it, 〈 in non-Latin alphabet 〉 Who is like thee among the Princes of Judah? From the initial letters whereof 〈 in non-Latin alphabet 〉 they seem to be styled Maccabees, which though literally it do not, yet in effect denotes Zealots. But Ferrarius in his Nomenclat. Syr. translates the very word 〈 in non-Latin alphabet 〉 , aemulaetor, Maccabaeus, writing it with Koph which is not answerable to the Hebrew Caph, which others generally use in this word. In after times from these beginnings great distempers and flames broke out. A multitude of men under pretence of being zealous for the Law and honor of God, under the name of 〈 in non-Latin alphabet 〉 Zealots, committing all the riots and bloodiness imaginable. See Josephus 〈 in non-Latin alphabet 〉 . l. 4. c. 11. where he saith of them, that they killed many of the chief men of the nation, and still when they did so, boasted of themselves 〈 in non-Latin alphabet 〉 , that they were become the benefactors and Savior's of the people. Whose insolence meeting with the timidity and baseness of the people's minds, advanced so far, 〈 in non-Latin alphabet 〉 , that they took upon them to choose and ordain the high Priests, contemning the rules of birth by which those were to succeed, and constituting ignoble obscure men in those places, that by that means they might have abettors and partners of their villainies. These, saith he, c. 12. imposed this name of Zelote upon themselves 〈 in non-Latin alphabet 〉 , as if their undertakings were good and honorable, and not (as indeed they were) 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , emulous of the worst deeds imaginable, and even out-stripping all. Of these (as a Sect having its original from Judas Gaulonita and Sadduchus,) Bonavent. Corn. Bertram. in the end of his Book De pol. Jud. thus speaketh, Zelotarum secta Judaeis ipsis omnibus perniciosissima, ut quae Judaeorum omnium excidium, totiúsque reipublicae Judaicae prostrationem non modo accelerarit, sed & eam tam miseram & calamitosam effecerit. The sect of the Zealots was most sadly pernicious to the Jews themselves, and did not only accelerate the total destruction of them, and the prostration of the whole Jewish common-wealth, but withal made it so miserable and calamitous when it came. Which story of the Zealots in Josephus agrees very well to this time, wherein Christ lived, and so there is little doubt, but that this Simon was himself one of this Sect, and so called by that title, Simon the Zelote.

[ d] Ib. Iscariot ] This title of his may either be taken from his country whence he came, a man of Carioth, (according to which it is that the ancient Greek and Latin MS. generally reads 〈 in non-Latin alphabet 〉 A cariota, from Carioth, ) Or else from the Syriac, which calls a wallet or purse Secariat, and then 〈 in non-Latin alphabet 〉 Secariota, or Iscariota may signify 〈 in non-Latin alphabet 〉 , him that hath the wallet, which was the office of this Judas.

[ e] V. 9. Purses ] The word 〈 in non-Latin alphabet 〉 , that literally signifies a girdle, both in Greek and Latin authors, signifies also a purse, either because that was wont to be sowed or fastened to the girdle, or because the girdle being a loose thing, like a scarfe, tied about the middle, they used to wrap up their money within it; and so the gold and silver and brass (for such were the Roman asses and quadrantes ) in their zones, are three sorts of coins made of those three metals, the brass being coins of the least value for the least commodities, or for common uses and exchange, as gold and silver for higher purposes; and so under the prohibition of all these is forbidden all greater or lesser provision of money, to be carried out with them. These they are forbidden 〈 in non-Latin alphabet 〉 to possess, that is, to acquire, or any way to provide for them selves against this journey; for so the word signifies to get, • o purchase, Acts 22. 28. and not only to possess. 〈 in non-Latin alphabet 〉 , acquiro, saith the old Glossary, 〈 in non-Latin alphabet 〉 adeptus, indeptus, and accordingly in Demosthenes 'tis set opposite to 〈 in non-Latin alphabet 〉 , to keep, Olynth. 2. So in Musonius, 〈 in non-Latin alphabet 〉 those things that are acquired with difficulty are distinguished from 〈 in non-Latin alphabet 〉 , such as are hard to keep. This making provision of money for their journey, as they that go on their own business are wont to do, is forbidden the Apostles, who going on Christ's errand are to expect and confide to be provided for by him, and so also for victuals, which sure is meant here by 〈 in non-Latin alphabet 〉 the scrip which was usual for travellers, or any to carry victuals in. Thus 2 Kings 4. 42. that which we read ears of corn in the busk, the Greek read 〈 in non-Latin alphabet 〉 , ears in his scrip or sachel, thus rendering the Hebrew 〈 in non-Latin alphabet 〉 , which some taking for a vestment, rendered it there a husk, as the garment of the corn, but surely not rightly; for that was sufficiently said in the ears of corn precedent. The Hebrew 〈 in non-Latin alphabet 〉 is directly our English, sachel, and as there the ears of corn were brought in the sachel, and the bread (the twenty barley loaves ) besides, some other way, so Mark 6. 8. (the place parallel to this here) 'tis set distinctly, 〈 in non-Latin alphabet 〉 , neither sachel, nor bread, neither other kind of victuals in the scrip, nor so much as bread. The word 〈 in non-Latin alphabet 〉 is only thrice more in the Old Testament, in the Apocryphal book of Judith c. 10. 5. 〈 in non-Latin alphabet 〉 , she filled the scrip or bag with parched corn, and c. 13. 10. 〈 in non-Latin alphabet 〉 the sachel of victuals; and so again, v. 17. And so in all the places it notes a portage for victuals carried out with them, not as some have conjectured 〈 in non-Latin alphabet 〉 , the poor man's, or beggars scrip (which saith the proverb, 〈 in non-Latin alphabet 〉 , is never filled, and again, 〈 in non-Latin alphabet 〉 , the poor men's sachels are always empty ) for sure Judith with her Maid went not, like beggars, with empty sachels, but, as it appears c. 10. 5. with rich provision along with them, and so the 〈 in non-Latin alphabet 〉 bread added to 〈 in non-Latin alphabet 〉 the sachel in S. Mark enforces, the bread being certainly carried out with them, and the scrip to the same purpose that the bread, that is, both of them for provision for the way. To that of asking or begging by the way, others have with more probability applied that of the 〈 in non-Latin alphabet 〉 staff, that follows, making that the character of a poor man or beggar. So the Germans baettel stab, is their begging staff, saith Stuckius, (the word baetten, saith he, coming from the Greek 〈 in non-Latin alphabet 〉 , to ask or beg ) and his best testimony is that of Juvenal, A tegete & baculo, to signify from begging. As for that of Jacob's speech of himself, Gen. 32. 2. with my staff I went over Jordan, (that is, alone, without any companion) and Ulysses in Homer returning to his country with his 〈 in non-Latin alphabet 〉 , his staff and scrip, These do not conclude for him; because Jacob doth not affirm that he beg'd, but that he travailed a single person, in opposition to the two bands, with which he returned: and so Ulysses is expressed by the Poet, not as a mendicant, but a solitary person, in opposition to the greatness in which he had formerly been. It is therefore more reasonable to resolve, that the staff is here looked on (as our Savior prohibits it) as an Instrument of defense or offense, to secure them from assaults or dangers by the way, from which God is to be trusted to defend them, without any provision on their part. Thus in the story of Bel and the Dragon v. 26. Daniel undertakes to kill the Dragon 〈 in non-Latin alphabet 〉 , without sword or staff, and Ezech. 21. 21. the Greek uses 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , an arrow or sharp instrument ordinarily rendered 〈 in non-Latin alphabet 〉 a dart, and when they render 〈 in non-Latin alphabet 〉 by it, it then goes oft for a weapon of defense, as against a dog, 1 Sam. 17. 43. And that it is to be taken here in this notion may probably appear by Luke 22. 36. where Christ referring to this direction of his for the Disciples journey, I sent you without purse, scrip, shoes, he saith, to express the distresses that are now like to befall them, But now he that hath a purse, let him take it, and likewise his scrip, (now permitting what he had before prohibited) and he that hath no sword, let him buy one, in which words the sword seems to be set down in the place of the staff, which is there omitted, and so concludes the use of the staff here to be the same in general, as of the sword (viz. for defense from assaults) though the sword be more advantageous for that purpose. One thing only I shall have need to add, that the Staff was also among them as among us, the companion of the way, either as an help and susteiner of weak travelers (and accordingly Exod. 21. 19. 〈 in non-Latin alphabet 〉 walk abroad upon his staff, and Zach. 8. 4. where the Hebrew is 〈 in non-Latin alphabet 〉 fulcrum, a staff to lean on, or universally for all, when 〈 in non-Latin alphabet 〉 is rendered by it, and when 'tis 〈 in non-Latin alphabet 〉 , the staff in the hand, ofttimes in the Old Testament. In which respect perhaps it is that Mar. 6. 8. where this very commission is recited, they are commanded to carry nothing with them 〈 in non-Latin alphabet 〉 , but a staff; Which places, though they appear contrary one to another, are yet thus reconcilable, that they were not like solicitous persons to carry the former kind of staff, that for defense, but the walking staff they might, like ordinary travellers (and accordingly Luke 9. 3. 〈 in non-Latin alphabet 〉 neither staffes, and so the Plantine Edition reads it here) in like manner as in Mark they are allowed to be shod with sandals ( 〈 in non-Latin alphabet 〉 ) for the journey or travail, and yet in Matthew they are forbid 〈 in non-Latin alphabet 〉 , to possess shoes (that is, provide or carry along with them any other then those sandals, which they wore) which 'twere a piece of solicitude to do. That all these were the ordinary viaticum for travelers (and accordingly are here forbidden by Christ, who means that they shall not need any such provision) will appear by Maimonides in Halacha Beth Habbechira, c. 7. where speaking of them that came up to Jerusalem, and forbidding them to come into the Temple in their travelling guise, he expresseth it thus, No man may come into the mount of the Temple with a staff, or shoes, or with a wallet, or with money folded up in a wallet.

[ f] V. 16. Be ye ] One idiom of the sacred Writers may be here taken notice of, who by words Imperative, having the form of Precept, do ofttimes mean no more then either Prediction of what will befall, or else Permission of what may lawfully be done by them. So here in the next the 17 th verse, 〈 in non-Latin alphabet 〉 , take heed of the men, is no Command of caution or prudential behavior toward the Jewish Sanhedrin, nor was it so understood by the Apostles, who many times did avowedly profess Christ before them, when it brought the utmost peril upon them; and that they should be so used by them, is here foretold in the latter part of the verse, they will deliver you up to the Councils, and they will scourge you in their Synagogues, that is, ye shall be delivered up and scourged by them, and so that is all that is meant by 〈 in non-Latin alphabet 〉 a prediction that their greatest danger is from them. So Mat. 23. 32. 〈 in non-Latin alphabet 〉 , and do ye fill up the measure of your fathers, a Prediction what they would, no kind of Command, what they should do. So c. 24. 16. Let them that are in Judea slee unto the mountains, let him that is on the house top not descend &c. and v. 20. Pray ye, that your flight be not in the winter, all in form of precept, yet none but the first of them is so much as an Admonition, (and that only of Counsel, prudentially what was best for them) all the rest are but so many forms of Predictions, of the sudden and horrible dangers that should overtake all that continued in Judea, when that day of vengeance came. So Luke 21. 19. 〈 in non-Latin alphabet 〉 , In your patience or perseverance possess ye your souls, or lives, Possess ye, that is, there is no such way to keep or preserve your lives, as persevering, faithful adherence to Christ, So v. 28. When these things begin, 〈 in non-Latin alphabet 〉 , look up, and lift up your heads, that is, by those signs ye may know, that the worst of your danger is then over, and your redemption draweth nigh. So Luke 22. 36. Let him that hath a purse take it, and he that hath no sword, let him sell his garment, and buy one, Where sure there is no Command of arming themselves, or buying swords, (if there had, it would have been necessary to have had as many swords, as men, whereas 'tis plain v. 38. that two are said by Christ to be sufficient for the whole company: and after, when Peter drew, and smote with one of them, he was sharply reprehended for it,) but only a Prediction of the dangers they should run; &c. So 1 Cor. 7. 23. 〈 in non-Latin alphabet 〉 , be not ye made the servants of men, which is no Precept against a Christians serving another man, but only a liberty, or Permission that he may lawfully keep, or enjoy his freedom, if he have it by birth, or donation, but not a Precept imposing a necessity on him that he must. By all which examples it may be conjectured, what weight must be laid upon the 〈 in non-Latin alphabet 〉 , be ye wise, or prudent, as serpents, not that it is a Precept of the serpentine wisdom, guarding and securing themselves, for sure 'twas lawful for them, in the preaching the Gospel, voluntarily to run the utmost hazards, but either by way of Prediction, that the wolves, among whom they came, would be very ravenous, and so their danger great, or else by way of Permission that (provided they keep themselves perfectly innocent) they might be as wary and prudent as they pleased.

V. 16. Harmless ] For the notion of the word 〈 in non-Latin alphabet 〉 , the Origination of it must be considered from 〈 in non-Latin alphabet 〉 to butt, or strike, or wound with the horns; from hence, saith Eustathius, comes 〈 in non-Latin alphabet 〉 , and consequently (saith he) it signifies 〈 in non-Latin alphabet 〉 simple and mildly disposed, and not butting or using of horns against anybody. So again, 〈 in non-Latin alphabet 〉 , the word so derived signifies wrathlesse, angerlesse, as one that useth no horns, hurts nobody: And this notion perfectly agrees with the nature of the Dove, which, say the Naturalists, hath no gall, is never angry, nor hurts any, and so in all reason is to be resolved the meaning of it in this place. So Caesarius 〈 in non-Latin alphabet 〉 , not retributing evil to any man, 〈 in non-Latin alphabet 〉 , for the Dove hath no malice in it, hurts nothing, having not the Organ of choler in it.

[ h] V. 22. Endureth to the end ] To endure to the end doth here clearly signify a persevering constant adherence to Christ, in despite of all the persecutions that shall befall them for the name of Christ. And for an encouragement to that, is here added the promise, that this shall be the most probable course, in the event, to escape not only eternal wrath, but even present destruction here. This will appear by the context which runs thus, The Apostles are appointed to go preach first to the Jews peculiarly, and not to any others, till they have done with them, v. 5. they are foretold what usage they shall meet with among them, scourging and killing v. 17. and as a means to escape the sharpness of this ill usage among them, is their flying from one city to another, v. 23. which will save or deliver them for the time, and before they shall have gone over all the cities of Israel, that fatal destruction, or coming of the son of man v. 23. shall be, and so shall supersede their farther cruelty upon them, and withal involve all those, who, to save themselves, shall deny and forsake Christ. See v. 39. and Lu. 9. 24. That this is the meaning of 〈 in non-Latin alphabet 〉 ) here, as 'tis in many other places, will appear both by Mat. 24. 13. where the same words are again used in that very business, and by Mar. 13. 13. which is parallel to that place; And there these words but he that endureth to the end, shall escape, are attended immediately with the mention of the abomination of desolation, instead of which S. Luke sets the encompassing of Jerusalem with armies (see Note on Mat. 24. 3.) and the advice to them, which are in Judea, to fly to the mountains, which is a character, by which we may discern to what the escaping doth belong; And that 〈 in non-Latin alphabet 〉 is not always to be interpreted of eternal salvation, but of temporal escaping (anymore then 〈 in non-Latin alphabet 〉 doth Acts 7. 25. where 'tis clearly the deliverance of the Israelites out of Egypt by Moses ) and is directly answerable to the Hebrew reciprocal, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 which Gen. 19. 19. and in other places we render escaping, will appear hereafter on occasion of the phrase [ 〈 in non-Latin alphabet 〉 ] Act. 2. 47. and Lu. 13. 23. and 1 Pet. 1. 5. and 2 Pet. 1. 3. And this verse being' thus understood, will be all one with that famous prediction, of the Bird in the Capitol, 〈 in non-Latin alphabet 〉 (see Suetonius in Domit. c. 23.) spoken surely for the comfort of Christians then, in respect of their persecutions, but wrested to Trajan and Adrian, by the Historian.

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

[ k] V. 27. Hear in the ear ] This phrase of hearing in the ear will be best explained by referring to the custom of the Jews mentioned by the Rabbins, who affirm that the Masters among the Jews were wont to have their Interpreters, who (as the 〈 in non-Latin alphabet 〉 ) of the Oracles) did receive the Dictates of the Masters, whisper'd in the ear, and then publicly propose them to all; the Masters dictating softly, but the Interpreters delivering them aloud. Of this Elias Levita speaks in his Thisbi, on the word 〈 in non-Latin alphabet 〉 , and saith that the Interpreter is mentioned Exod. 4. 16. he shall be to thee as a mouth (where the Targum reads 〈 in non-Latin alphabet 〉 , the word which is among the Chaldees the title of an Interpreter ) and adds that every Psalm that is inscribed 〈 in non-Latin alphabet 〉 , was received from a Master, and dictated by an Interpreter. So 'twas an ensign of a Master, to have an Interpreter. In the Excerpta Gemarae, tract. de Sanhed. c. 1. §. 7. Dixerunt Jehudae interpreti Resh Lachish, adsta illi in concione, adstitit, & se inclinavit juxta illum, & iste nihil ei dictavit, Judah the interpreter of Resh Lachish stood by him in the assembly, and bowed himself to him, and dictated he nothing to him. And in Barachoth, c. 9. Rector Vniversitaetis eris, adstabítque tibi 〈 in non-Latin alphabet 〉 , thou shalt be ruler of the University, and shalt have by thee an Interpreter. This Christ applies to himself and the Disciples, making himself the Master, dictating to them the words of life, the New Covenant, which they consequently are bound 〈 in non-Latin alphabet 〉 to proclaim to others, as so many 〈 in non-Latin alphabet 〉 , aloud, publicly, on the house-top, and not, for fear, keep in any part of it. As for the phrase on the housetop, that is taken from the custom of their flat buildings, plain on the top, with battlements about them (see Note b. on c. 4.) by which means it was both ordinary and very convenient, when anything was to be proclaimed to the people, to do it from the top of the house, standing on the battlements. So in Hegesippus there is a remarkable place, cited by Eusebius, When, saith he, by the preaching of James the brother of the Lord, and Bishop of Jerusalem, many of the chief of the people believed in Christ, many of the Pharisees and other sects which believed not, came to him and persuaded him that he would unseduce the people, and to that end, at the Passover, when all the people came up to Jerusalem, they entreat him thus, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , set thyself upon the battlement of the Temple, that from above (that is, by the advantage of place, as the Latin interpreter reads it, de superiore loco) thou mayest be conspicuous (or, known who thou art, because by the title of James the Just he was so reverenced by all the nation, and known by them generally) and thy words easily heard by all the people. And accordingly 〈 in non-Latin alphabet 〉 they set him upon a battlement of the Temple, in the very same phrase, that is used of the Devil to Christ c. 4. 6. in order to the 〈 in non-Latin alphabet 〉 , casting himself down; To that the setting him on the top of the battlement (and not within, so as to lean over it) was sure most proper, and so 'tis certain, that is the meaning of it c. 4. and by consequence (the phrase being to a letter the same) in the story of James in Hegesippus also where accordingly it follows, 〈 in non-Latin alphabet 〉 , they went up and cast him down (and so Eusebius cites it there out of Clemens, 〈 in non-Latin alphabet 〉 , he was cast down from the battlement ) though it seems 〈 in non-Latin alphabet 〉 , he died not with the fall. From this circumstance of that story it is most probably concluded, to be the custom for those that proclaimed anything from the house-top, to stand on the top of the battlements (which accordingly were of a sufficient breadth to stand upon) and not so to stand within, as to speak over it.

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




Annotations on S. MATTHEW, Chap. X.

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

[ b] V. 2. Peter ] His name was Simon, but is now Joh. 1. 43. altered by Christ into 〈 in non-Latin alphabet 〉 which in Syriac signifies (as it is rendered in Greek) 〈 in non-Latin alphabet 〉 a stone. 〈 in non-Latin alphabet 〉 , saxum, cautes, silex, saith the old Glossary, it signifies a stone, or rock, or flint, but in this place no more then a foundation-stone (for such the Apostles were, Ephes. 2. 20. Rev. 21. 14.) as that is laid upon the corner stone, Jesus Christ. And upon that and other the like (the rest of the Apostles styled twelve foundations, Rev. 21.) all believers, as living stones, are built, 1 Pet. 2. 5. This Greek word 〈 in non-Latin alphabet 〉 in the Feminine is exactly all one with 〈 in non-Latin alphabet 〉 in the Masculine, as may appear not only by Mat. 16. 18. where that which is in the Greek thou art 〈 in non-Latin alphabet 〉 , and upon this 〈 in non-Latin alphabet 〉 , &c. is in the Syriac, thou art Kipha, and upon this Kipha, &c. but also by other good authors in the Artick Dialect, particularly Homer, who four times useth 〈 in non-Latin alphabet 〉 for a stone, or petra. 〈 in non-Latin alphabet 〉 . 'tis taken for a great stone, 〈 in non-Latin alphabet 〉 , such a weight as two ordinary men could not have carried, and yet is taken up in Aeneas 's hand ( 〈 in non-Latin alphabet 〉 ) to throw at Achilles. In two other places, 〈 in non-Latin alphabet 〉 . 'tis 〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉 mill-stone, for it was such as one flung at another, but from the figure & weight of it, (that it was 〈 in non-Latin alphabet 〉 ) only a very great one again, 〈 in non-Latin alphabet 〉 , not simply an huge stone, an immovable rock, &c. but comparatively very big for that use of throwing. In the fourth place, 〈 in non-Latin alphabet 〉 . it is a stone which he could, and did take in one hand, 〈 in non-Latin alphabet 〉 , saith he. So Rom. 9. 33. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , rock, and stone, are as perfectly all one as 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , stumbling and offense, and both distinctly to be rendered not rock, but stone, such as men are apt to stumble at. And so more clearly, 1 Pet. 2. 7. where the stumbling stone ( 〈 in non-Latin alphabet 〉 ) is made use of in the building, as a corner-stone. So Mat. 27. 51. the 〈 in non-Latin alphabet 〉 which are rent in sunder are the stones of the Temple. (the several parts of which are there enumerated, the veil, the ground, the stones, the timber, and the bodies of the interred.) And therefore for any conclusion from the Critical notation of the word 〈 in non-Latin alphabet 〉 here, that it should signify a rock, and not a stone, I suppose no ground can be fetched from hence; 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 being in the Grammar notion absolutely the same, and both of them set sometimes to signify such a stone, as is made use of in a building, and is join'd itself to the corner-stone, as here to Christ Jesus, thereby helping to support the superstructure, which is raised on it, as may appear both by the circumstances of the context, Mat. 16. (where in reference to this name of his, Christ saith he will build his Church 〈 in non-Latin alphabet 〉 upon this stone ) and by Eph. 2. 20. where the Apostles are looked on, as this foundation of the building (the Church) and Rev. 21. 14. as twelve foundations of it. 'It is true indeed that in some other places 〈 in non-Latin alphabet 〉 doth signify a rock, as that notes a great immovable mine of stone, as c. 27. 60. where the 〈 in non-Latin alphabet 〉 hewing or cutting the tomb in (or as S. Mark reads, out of ) the 〈 in non-Latin alphabet 〉 , notes it to signify a mine or rock of stone, in or out of which that tomb was cut out whole, or in one entire piece, and so 〈 in non-Latin alphabet 〉 Luke 8. 6. on which the seed fell, might possibly be an entire rock without any earth or moisture in it; but Matthew and Mark read 〈 in non-Latin alphabet 〉 , on earth which is stony, on stony ground, not making it one entire stone, but which had store of stones in it. So Mat. 7. 25. the house founded, and v. 24. built 〈 in non-Latin alphabet 〉 , upon a rock; Where it must be observed what place the 〈 in non-Latin alphabet 〉 hath there in the building, and 'tis clear, that it is not there (as here) any part of the foundation, but as the ground whereon the whole building (foundation and all) is laid, as in the Antithesis, v. 26. the sand is the ground on which the other house is built. The house built and founded upon a rock had its corner-stone, and all the rest of the foundation cemented to a rock, or natural mine of stone; and that made it so firm, that unless the cement should fail (which is not there supposed) or the rock move, that house could not move neither; but the other being built upon the sand, (and therefore said but to be built, whereas the former is said to be built and founded ) could have no foundation on so fluid a bottom as sand, to which nothing can be fastened, and that is the cause that it fell so soon. In these three places, and perhaps 1 Cor. 10. 4. 〈 in non-Latin alphabet 〉 may signify a rock, and accordingly the Glossary renders it cautes, as well as saxum. But in this, and the other places (when Peter title is concerned in it) it cannot signify a rock, either as that is abstracted from building (for this here refers to building) or as that is such on which the whole building (foundation and all) is founded, as Mat. 7. for that must suppose Peter antecedent to Christ himself (as that rock is to the whole foundation, and so to the corner-stone itself, that house being not only built, but founded on the rock ) which is too absurd to be asserted or confuted. Thus much of the word 〈 in non-Latin alphabet 〉 , which thus became that Simon's ordinary title, or agnomen, by which he was principally known and recorded to posterity, Simon or Simeon being, till his coming to Christ, his ordinary name.

[ c] V. 4. Canaanite ] Many Greek copies have 〈 in non-Latin alphabet 〉 , others 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 The word comes not from the name of a place, as a 〈 in non-Latin alphabet 〉 , but from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 zeal, from whence is 〈 in non-Latin alphabet 〉 (which with the Greek termination 〈 in non-Latin alphabet 〉 , is directly 〈 in non-Latin alphabet 〉 ) a Zelote. The Syriac hath 〈 in non-Latin alphabet 〉 Kenonoyo, which seems to be the version of 〈 in non-Latin alphabet 〉 . The matter is clear, that this Simon, Luke 6. 15. and Acts 1. 13. is called 〈 in non-Latin alphabet 〉 the Zealot: And 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are as perfectly the same, as Cephas and 〈 in non-Latin alphabet 〉 , Tabitha and 〈 in non-Latin alphabet 〉 , and the like. Of these Zealots so famous among the Jews, many mentions we have in sacred Writ. Phinehas is looked on as the first to whom that name was competible, for his slaying the unclean pair in the very fact, which Mattathias in his dying speech calls his 〈 in non-Latin alphabet 〉 , having zeal, 1 Mac. 2. 54. And after his Elias in his apprehending the prophets of Baal, and slaying them 1 Kings 18. 40. which again Mattathias calls 〈 in non-Latin alphabet 〉 , having zeal for the law, v. 58. And such was this Mattathias, and his son Judas, &c. which without any external calling took upon them to destroy the profaners of the Temple, putting in their colors these words, 〈 in non-Latin alphabet 〉 that is, Who is like thee among the God's, O Lord? or as others read it, 〈 in non-Latin alphabet 〉 Who is like thee among the Princes of Judah? From the initial letters whereof 〈 in non-Latin alphabet 〉 they seem to be styled Maccabees, which though literally it do not, yet in effect denotes Zealots. But Ferrarius in his Nomenclat. Syr. translates the very word 〈 in non-Latin alphabet 〉 , aemulaetor, Maccabaeus, writing it with Koph which is not answerable to the Hebrew Caph, which others generally use in this word. In after times from these beginnings great distempers and flames broke out. A multitude of men under pretence of being zealous for the Law and honor of God, under the name of 〈 in non-Latin alphabet 〉 Zealots, committing all the riots and bloodiness imaginable. See Josephus 〈 in non-Latin alphabet 〉 . l. 4. c. 11. where he saith of them, that they killed many of the chief men of the nation, and still when they did so, boasted of themselves 〈 in non-Latin alphabet 〉 , that they were become the benefactors and Savior's of the people. Whose insolence meeting with the timidity and baseness of the people's minds, advanced so far, 〈 in non-Latin alphabet 〉 , that they took upon them to choose and ordain the high Priests, contemning the rules of birth by which those were to succeed, and constituting ignoble obscure men in those places, that by that means they might have abettors and partners of their villainies. These, saith he, c. 12. imposed this name of Zelote upon themselves 〈 in non-Latin alphabet 〉 , as if their undertakings were good and honorable, and not (as indeed they were) 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , emulous of the worst deeds imaginable, and even out-stripping all. Of these (as a Sect having its original from Judas Gaulonita and Sadduchus,) Bonavent. Corn. Bertram. in the end of his Book De pol. Jud. thus speaketh, Zelotarum secta Judaeis ipsis omnibus perniciosissima, ut quae Judaeorum omnium excidium, totiúsque reipublicae Judaicae prostrationem non modo accelerarit, sed & eam tam miseram & calamitosam effecerit. The sect of the Zealots was most sadly pernicious to the Jews themselves, and did not only accelerate the total destruction of them, and the prostration of the whole Jewish common-wealth, but withal made it so miserable and calamitous when it came. Which story of the Zealots in Josephus agrees very well to this time, wherein Christ lived, and so there is little doubt, but that this Simon was himself one of this Sect, and so called by that title, Simon the Zelote.

[ d] Ib. Iscariot ] This title of his may either be taken from his country whence he came, a man of Carioth, (according to which it is that the ancient Greek and Latin MS. generally reads 〈 in non-Latin alphabet 〉 A cariota, from Carioth, ) Or else from the Syriac, which calls a wallet or purse Secariat, and then 〈 in non-Latin alphabet 〉 Secariota, or Iscariota may signify 〈 in non-Latin alphabet 〉 , him that hath the wallet, which was the office of this Judas.

[ e] V. 9. Purses ] The word 〈 in non-Latin alphabet 〉 , that literally signifies a girdle, both in Greek and Latin authors, signifies also a purse, either because that was wont to be sowed or fastened to the girdle, or because the girdle being a loose thing, like a scarfe, tied about the middle, they used to wrap up their money within it; and so the gold and silver and brass (for such were the Roman asses and quadrantes ) in their zones, are three sorts of coins made of those three metals, the brass being coins of the least value for the least commodities, or for common uses and exchange, as gold and silver for higher purposes; and so under the prohibition of all these is forbidden all greater or lesser provision of money, to be carried out with them. These they are forbidden 〈 in non-Latin alphabet 〉 to possess, that is, to acquire, or any way to provide for them selves against this journey; for so the word signifies to get, • o purchase, Acts 22. 28. and not only to possess. 〈 in non-Latin alphabet 〉 , acquiro, saith the old Glossary, 〈 in non-Latin alphabet 〉 adeptus, indeptus, and accordingly in Demosthenes 'tis set opposite to 〈 in non-Latin alphabet 〉 , to keep, Olynth. 2. So in Musonius, 〈 in non-Latin alphabet 〉 those things that are acquired with difficulty are distinguished from 〈 in non-Latin alphabet 〉 , such as are hard to keep. This making provision of money for their journey, as they that go on their own business are wont to do, is forbidden the Apostles, who going on Christ's errand are to expect and confide to be provided for by him, and so also for victuals, which sure is meant here by 〈 in non-Latin alphabet 〉 the scrip which was usual for travellers, or any to carry victuals in. Thus 2 Kings 4. 42. that which we read ears of corn in the busk, the Greek read 〈 in non-Latin alphabet 〉 , ears in his scrip or sachel, thus rendering the Hebrew 〈 in non-Latin alphabet 〉 , which some taking for a vestment, rendered it there a husk, as the garment of the corn, but surely not rightly; for that was sufficiently said in the ears of corn precedent. The Hebrew 〈 in non-Latin alphabet 〉 is directly our English, sachel, and as there the ears of corn were brought in the sachel, and the bread (the twenty barley loaves ) besides, some other way, so Mark 6. 8. (the place parallel to this here) 'tis set distinctly, 〈 in non-Latin alphabet 〉 , neither sachel, nor bread, neither other kind of victuals in the scrip, nor so much as bread. The word 〈 in non-Latin alphabet 〉 is only thrice more in the Old Testament, in the Apocryphal book of Judith c. 10. 5. 〈 in non-Latin alphabet 〉 , she filled the scrip or bag with parched corn, and c. 13. 10. 〈 in non-Latin alphabet 〉 the sachel of victuals; and so again, v. 17. And so in all the places it notes a portage for victuals carried out with them, not as some have conjectured 〈 in non-Latin alphabet 〉 , the poor man's, or beggars scrip (which saith the proverb, 〈 in non-Latin alphabet 〉 , is never filled, and again, 〈 in non-Latin alphabet 〉 , the poor men's sachels are always empty ) for sure Judith with her Maid went not, like beggars, with empty sachels, but, as it appears c. 10. 5. with rich provision along with them, and so the 〈 in non-Latin alphabet 〉 bread added to 〈 in non-Latin alphabet 〉 the sachel in S. Mark enforces, the bread being certainly carried out with them, and the scrip to the same purpose that the bread, that is, both of them for provision for the way. To that of asking or begging by the way, others have with more probability applied that of the 〈 in non-Latin alphabet 〉 staff, that follows, making that the character of a poor man or beggar. So the Germans baettel stab, is their begging staff, saith Stuckius, (the word baetten, saith he, coming from the Greek 〈 in non-Latin alphabet 〉 , to ask or beg ) and his best testimony is that of Juvenal, A tegete & baculo, to signify from begging. As for that of Jacob's speech of himself, Gen. 32. 2. with my staff I went over Jordan, (that is, alone, without any companion) and Ulysses in Homer returning to his country with his 〈 in non-Latin alphabet 〉 , his staff and scrip, These do not conclude for him; because Jacob doth not affirm that he beg'd, but that he travailed a single person, in opposition to the two bands, with which he returned: and so Ulysses is expressed by the Poet, not as a mendicant, but a solitary person, in opposition to the greatness in which he had formerly been. It is therefore more reasonable to resolve, that the staff is here looked on (as our Savior prohibits it) as an Instrument of defense or offense, to secure them from assaults or dangers by the way, from which God is to be trusted to defend them, without any provision on their part. Thus in the story of Bel and the Dragon v. 26. Daniel undertakes to kill the Dragon 〈 in non-Latin alphabet 〉 , without sword or staff, and Ezech. 21. 21. the Greek uses 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , an arrow or sharp instrument ordinarily rendered 〈 in non-Latin alphabet 〉 a dart, and when they render 〈 in non-Latin alphabet 〉 by it, it then goes oft for a weapon of defense, as against a dog, 1 Sam. 17. 43. And that it is to be taken here in this notion may probably appear by Luke 22. 36. where Christ referring to this direction of his for the Disciples journey, I sent you without purse, scrip, shoes, he saith, to express the distresses that are now like to befall them, But now he that hath a purse, let him take it, and likewise his scrip, (now permitting what he had before prohibited) and he that hath no sword, let him buy one, in which words the sword seems to be set down in the place of the staff, which is there omitted, and so concludes the use of the staff here to be the same in general, as of the sword (viz. for defense from assaults) though the sword be more advantageous for that purpose. One thing only I shall have need to add, that the Staff was also among them as among us, the companion of the way, either as an help and susteiner of weak travelers (and accordingly Exod. 21. 19. 〈 in non-Latin alphabet 〉 walk abroad upon his staff, and Zach. 8. 4. where the Hebrew is 〈 in non-Latin alphabet 〉 fulcrum, a staff to lean on, or universally for all, when 〈 in non-Latin alphabet 〉 is rendered by it, and when 'tis 〈 in non-Latin alphabet 〉 , the staff in the hand, ofttimes in the Old Testament. In which respect perhaps it is that Mar. 6. 8. where this very commission is recited, they are commanded to carry nothing with them 〈 in non-Latin alphabet 〉 , but a staff; Which places, though they appear contrary one to another, are yet thus reconcilable, that they were not like solicitous persons to carry the former kind of staff, that for defense, but the walking staff they might, like ordinary travellers (and accordingly Luke 9. 3. 〈 in non-Latin alphabet 〉 neither staffes, and so the Plantine Edition reads it here) in like manner as in Mark they are allowed to be shod with sandals ( 〈 in non-Latin alphabet 〉 ) for the journey or travail, and yet in Matthew they are forbid 〈 in non-Latin alphabet 〉 , to possess shoes (that is, provide or carry along with them any other then those sandals, which they wore) which 'twere a piece of solicitude to do. That all these were the ordinary viaticum for travelers (and accordingly are here forbidden by Christ, who means that they shall not need any such provision) will appear by Maimonides in Halacha Beth Habbechira, c. 7. where speaking of them that came up to Jerusalem, and forbidding them to come into the Temple in their travelling guise, he expresseth it thus, No man may come into the mount of the Temple with a staff, or shoes, or with a wallet, or with money folded up in a wallet.

[ f] V. 16. Be ye ] One idiom of the sacred Writers may be here taken notice of, who by words Imperative, having the form of Precept, do ofttimes mean no more then either Prediction of what will befall, or else Permission of what may lawfully be done by them. So here in the next the 17 th verse, 〈 in non-Latin alphabet 〉 , take heed of the men, is no Command of caution or prudential behavior toward the Jewish Sanhedrin, nor was it so understood by the Apostles, who many times did avowedly profess Christ before them, when it brought the utmost peril upon them; and that they should be so used by them, is here foretold in the latter part of the verse, they will deliver you up to the Councils, and they will scourge you in their Synagogues, that is, ye shall be delivered up and scourged by them, and so that is all that is meant by 〈 in non-Latin alphabet 〉 a prediction that their greatest danger is from them. So Mat. 23. 32. 〈 in non-Latin alphabet 〉 , and do ye fill up the measure of your fathers, a Prediction what they would, no kind of Command, what they should do. So c. 24. 16. Let them that are in Judea slee unto the mountains, let him that is on the house top not descend &c. and v. 20. Pray ye, that your flight be not in the winter, all in form of precept, yet none but the first of them is so much as an Admonition, (and that only of Counsel, prudentially what was best for them) all the rest are but so many forms of Predictions, of the sudden and horrible dangers that should overtake all that continued in Judea, when that day of vengeance came. So Luke 21. 19. 〈 in non-Latin alphabet 〉 , In your patience or perseverance possess ye your souls, or lives, Possess ye, that is, there is no such way to keep or preserve your lives, as persevering, faithful adherence to Christ, So v. 28. When these things begin, 〈 in non-Latin alphabet 〉 , look up, and lift up your heads, that is, by those signs ye may know, that the worst of your danger is then over, and your redemption draweth nigh. So Luke 22. 36. Let him that hath a purse take it, and he that hath no sword, let him sell his garment, and buy one, Where sure there is no Command of arming themselves, or buying swords, (if there had, it would have been necessary to have had as many swords, as men, whereas 'tis plain v. 38. that two are said by Christ to be sufficient for the whole company: and after, when Peter drew, and smote with one of them, he was sharply reprehended for it,) but only a Prediction of the dangers they should run; &c. So 1 Cor. 7. 23. 〈 in non-Latin alphabet 〉 , be not ye made the servants of men, which is no Precept against a Christians serving another man, but only a liberty, or Permission that he may lawfully keep, or enjoy his freedom, if he have it by birth, or donation, but not a Precept imposing a necessity on him that he must. By all which examples it may be conjectured, what weight must be laid upon the 〈 in non-Latin alphabet 〉 , be ye wise, or prudent, as serpents, not that it is a Precept of the serpentine wisdom, guarding and securing themselves, for sure 'twas lawful for them, in the preaching the Gospel, voluntarily to run the utmost hazards, but either by way of Prediction, that the wolves, among whom they came, would be very ravenous, and so their danger great, or else by way of Permission that (provided they keep themselves perfectly innocent) they might be as wary and prudent as they pleased.

V. 16. Harmless ] For the notion of the word 〈 in non-Latin alphabet 〉 , the Origination of it must be considered from 〈 in non-Latin alphabet 〉 to butt, or strike, or wound with the horns; from hence, saith Eustathius, comes 〈 in non-Latin alphabet 〉 , and consequently (saith he) it signifies 〈 in non-Latin alphabet 〉 simple and mildly disposed, and not butting or using of horns against anybody. So again, 〈 in non-Latin alphabet 〉 , the word so derived signifies wrathlesse, angerlesse, as one that useth no horns, hurts nobody: And this notion perfectly agrees with the nature of the Dove, which, say the Naturalists, hath no gall, is never angry, nor hurts any, and so in all reason is to be resolved the meaning of it in this place. So Caesarius 〈 in non-Latin alphabet 〉 , not retributing evil to any man, 〈 in non-Latin alphabet 〉 , for the Dove hath no malice in it, hurts nothing, having not the Organ of choler in it.

[ h] V. 22. Endureth to the end ] To endure to the end doth here clearly signify a persevering constant adherence to Christ, in despite of all the persecutions that shall befall them for the name of Christ. And for an encouragement to that, is here added the promise, that this shall be the most probable course, in the event, to escape not only eternal wrath, but even present destruction here. This will appear by the context which runs thus, The Apostles are appointed to go preach first to the Jews peculiarly, and not to any others, till they have done with them, v. 5. they are foretold what usage they shall meet with among them, scourging and killing v. 17. and as a means to escape the sharpness of this ill usage among them, is their flying from one city to another, v. 23. which will save or deliver them for the time, and before they shall have gone over all the cities of Israel, that fatal destruction, or coming of the son of man v. 23. shall be, and so shall supersede their farther cruelty upon them, and withal involve all those, who, to save themselves, shall deny and forsake Christ. See v. 39. and Lu. 9. 24. That this is the meaning of 〈 in non-Latin alphabet 〉 ) here, as 'tis in many other places, will appear both by Mat. 24. 13. where the same words are again used in that very business, and by Mar. 13. 13. which is parallel to that place; And there these words but he that endureth to the end, shall escape, are attended immediately with the mention of the abomination of desolation, instead of which S. Luke sets the encompassing of Jerusalem with armies (see Note on Mat. 24. 3.) and the advice to them, which are in Judea, to fly to the mountains, which is a character, by which we may discern to what the escaping doth belong; And that 〈 in non-Latin alphabet 〉 is not always to be interpreted of eternal salvation, but of temporal escaping (anymore then 〈 in non-Latin alphabet 〉 doth Acts 7. 25. where 'tis clearly the deliverance of the Israelites out of Egypt by Moses ) and is directly answerable to the Hebrew reciprocal, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 which Gen. 19. 19. and in other places we render escaping, will appear hereafter on occasion of the phrase [ 〈 in non-Latin alphabet 〉 ] Act. 2. 47. and Lu. 13. 23. and 1 Pet. 1. 5. and 2 Pet. 1. 3. And this verse being' thus understood, will be all one with that famous prediction, of the Bird in the Capitol, 〈 in non-Latin alphabet 〉 (see Suetonius in Domit. c. 23.) spoken surely for the comfort of Christians then, in respect of their persecutions, but wrested to Trajan and Adrian, by the Historian.

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

[ k] V. 27. Hear in the ear ] This phrase of hearing in the ear will be best explained by referring to the custom of the Jews mentioned by the Rabbins, who affirm that the Masters among the Jews were wont to have their Interpreters, who (as the 〈 in non-Latin alphabet 〉 ) of the Oracles) did receive the Dictates of the Masters, whisper'd in the ear, and then publicly propose them to all; the Masters dictating softly, but the Interpreters delivering them aloud. Of this Elias Levita speaks in his Thisbi, on the word 〈 in non-Latin alphabet 〉 , and saith that the Interpreter is mentioned Exod. 4. 16. he shall be to thee as a mouth (where the Targum reads 〈 in non-Latin alphabet 〉 , the word which is among the Chaldees the title of an Interpreter ) and adds that every Psalm that is inscribed 〈 in non-Latin alphabet 〉 , was received from a Master, and dictated by an Interpreter. So 'twas an ensign of a Master, to have an Interpreter. In the Excerpta Gemarae, tract. de Sanhed. c. 1. §. 7. Dixerunt Jehudae interpreti Resh Lachish, adsta illi in concione, adstitit, & se inclinavit juxta illum, & iste nihil ei dictavit, Judah the interpreter of Resh Lachish stood by him in the assembly, and bowed himself to him, and dictated he nothing to him. And in Barachoth, c. 9. Rector Vniversitaetis eris, adstabítque tibi 〈 in non-Latin alphabet 〉 , thou shalt be ruler of the University, and shalt have by thee an Interpreter. This Christ applies to himself and the Disciples, making himself the Master, dictating to them the words of life, the New Covenant, which they consequently are bound 〈 in non-Latin alphabet 〉 to proclaim to others, as so many 〈 in non-Latin alphabet 〉 , aloud, publicly, on the house-top, and not, for fear, keep in any part of it. As for the phrase on the housetop, that is taken from the custom of their flat buildings, plain on the top, with battlements about them (see Note b. on c. 4.) by which means it was both ordinary and very convenient, when anything was to be proclaimed to the people, to do it from the top of the house, standing on the battlements. So in Hegesippus there is a remarkable place, cited by Eusebius, When, saith he, by the preaching of James the brother of the Lord, and Bishop of Jerusalem, many of the chief of the people believed in Christ, many of the Pharisees and other sects which believed not, came to him and persuaded him that he would unseduce the people, and to that end, at the Passover, when all the people came up to Jerusalem, they entreat him thus, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , set thyself upon the battlement of the Temple, that from above (that is, by the advantage of place, as the Latin interpreter reads it, de superiore loco) thou mayest be conspicuous (or, known who thou art, because by the title of James the Just he was so reverenced by all the nation, and known by them generally) and thy words easily heard by all the people. And accordingly 〈 in non-Latin alphabet 〉 they set him upon a battlement of the Temple, in the very same phrase, that is used of the Devil to Christ c. 4. 6. in order to the 〈 in non-Latin alphabet 〉 , casting himself down; To that the setting him on the top of the battlement (and not within, so as to lean over it) was sure most proper, and so 'tis certain, that is the meaning of it c. 4. and by consequence (the phrase being to a letter the same) in the story of James in Hegesippus also where accordingly it follows, 〈 in non-Latin alphabet 〉 , they went up and cast him down (and so Eusebius cites it there out of Clemens, 〈 in non-Latin alphabet 〉 , he was cast down from the battlement ) though it seems 〈 in non-Latin alphabet 〉 , he died not with the fall. From this circumstance of that story it is most probably concluded, to be the custom for those that proclaimed anything from the house-top, to stand on the top of the battlements (which accordingly were of a sufficient breadth to stand upon) and not so to stand within, as to speak over it.

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




CHAP. XI.

1. AND it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence [to teach and to preach in their cities.]

[Paraphrase] 1. To give instructions, and teach the Gospel (see note on c. 9. 1.) in the cities whither he now removed.

2. Now when John had heard in the prison the works of Christ, he sent two of his disciples.

3. And said unto him, Art thou [note a] he that should come, or look we for another?]

[Paraphrase] 2, 3. Now John the Baptist being put in prison, and in danger of being put to death, and hearing of the miracles done by Christ, though (Joh. 1. 34.) he had been sufficiently convinced that Christ was the Messias, and after the testimonies given by him (Joh. 3. 32. 36. cannot be imagined to lie open to any doubtings, Yet to satisfy and confirm his disciples, which were in danger to be thus assaulted, being tempted with their Masters imprisonment and danger, hereupon he sent two of his disciples to know of Christ if indeed he were the great Messias or no, that when he was cut off his disciples might not be shaken in their bel • ef of Christ, but adhere and cleave fast to him.

4. Jesus answered and said unto them, Go and show John again those things which ye do hear and see.

5. The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor [note b] * have the gospel preached to them.]

[Paraphrase] 4, 5. To this Jesus answered by giving them the character of the Messias, as it lies in the Prophets of the Old Testament, of opening the eyes of the blind, &c. (All which they now see verified in him) and to those other parts of curing diseases and raising the dead he added this farther branch, that the humblest and meanest persons, those of the lowest condition, have the glad tidings of the Gospel preached to them, as good a share in this blessed message as the best, and peculiarly they above others are affected and wrought on by the preaching of it.

6. And blessed is he, whosoever shall not be [note c] offended in me.]

[Paraphrase] 6. And for that which concerns their doubting of what before they had believed, and that founded on John's present condition, Christ adds (over and above the words of the Prophets) Blessed is he who doth not forsake, or fall off from me in this time (or by occasion) of temptation, or affliction, (such as now John is in, and) such as shall oft befall Christians in this world, Christ's office being not to deliver all men in this world out of such, but to show them the way to suffer patiently, and to conquer by suffering.

7. And as they departed, [Jesus began to say to the multitudes concerning John, What went ye out into the wilderness to see? a reed shaken with the wind?]

[Paraphrase] 7. Jesus thought fit, upon this occasion, to give the people a right notion of John the Baptist, which consequently would give them a more perfect knowledge of himself, Johns office being wholly subservient to the revealing of Christ. Thus therefore he began to them, What was it that so many of you went out into the wilderness to behold? was it a reed, such as the wind plays with there in the wilderness, any trifle of so little moment and so ordinary to be seen there? Sure your going out to him was not on so childish an errand.

8. But what went ye • ut for to see? A man clothed in soft raiment? Behold, they that wear soft clothing, are in kings houses.]

[Paraphrase] 8. Or was it any glorious gallant person in splendid array? sure such an one you would not have looked for in a desert; but a court, and you know 'twas quite contrary of him, You found him in an austere habit and diet, and therefore you cannot now imagine that he is troubled with the confinement or danger he is in sin, so that he should presently be cast into doubts, or be changed so soon to so much weakness of faith from so much strength. Certainly he that lived in a wilderness and observed that habit and diet there, is not now troubled at all that he is from Herod's court cast into prison.

9. But what went ye out for to see? A prophet? yea, I say unto you, and [note d] more then a prophet.]

[Paraphrase] 9. No, 'tis certain you went out to him, as to a prophet, and of him I must tell you, that he is a great Prophet, nay of a pitch beyond all the prophets that ever went before him, a direct herald, and harbinger of Christ.

10. For this is he, of whom it is written, Behold, I send my messenger before [note e] thy face, which shall prepare thy way before thee.]

[Paraphrase] 10. For himself was prophesied of by the other Prophets, that he should be the forerunner of the Messias, and when he came, he did accordingly, pointing at him, This is he &c. Joh. 1. 30.

11. Verily I say unto you, Among them that are born of women, there hath not risen a greater then John the Baptist; notwithstanding he that is least in the kingdom of heaven, is greater then he.]

[Paraphrase] 11. Of him I shall freely say, that among all the Prophets or special persons which since the beginning of the world have been by God sent to any office in his Church, John the Baptist is absolutely the greatest, honor'd with more signal revelations, then any of the old prophets, Joh. 1. 32. seeing the holy Ghost come down upon me &c, And yet let me tell you, that an Apostle of mine, the mean • st or least of them, whether in respect of revelations (having to those of his, many others superadded) and the power of miracles, which John had not, Joh. 10. 41. and the holy Ghost visibly descending on them, or whether in respect of office, sent by Christ to testify his resurrection, to convert first, and then to rule the Church after me, is to be looked on, as a far greater person, and more honorable officer, then John the Baptist, who is no prophet himself, but only the forerunner, and so disciple, servant of a prophet.

12. And from the days of John the Baptist until now, the kingdom of heaven [note f] suffereth violence, and the violent take it by force.]

[Paraphrase] 12. And yet after all this, so acknowledge'dly true of John, it is most sadly considerable, how after all Johns preaching of me, and all Judaeas going out to him, c. 3. 5. (and even the Pharisees and Sadducees many of them v. 7.) and their being baptized of him into the belief of the Messias (first preached, and then pointed out by him, and testified, This is he) yet from that time till this, all this while to this hour, scarce any, but the multitude, and meaner crowd of the Jews, come into the Gospel, together with the Publicans, and Sinners, or Gentile men among you, who are looked on by the Jews, as those, which have no right to the Messias, and so as violent persons, invaders, intruders. The wise and learned among you, who could not but know him to be a prophet, and consequently in any reason should have given the readiest obedience to his doctrine, and so according to his direction have believed in me (as finding him so distinctly foretold by the prophets, as the forerunner of the Messias) do not receive either of us. They were the men, which received not the Baptist, c. 21. 24, 32. whereas all beside them (as tis there said v. 25.) the multitudes, Lu. 3. 10. the publicans v. 12. the soldiers v. 14. were very observant disciples of his; and in like manner ever since, the multitudes, and the publicans, from whom 'twas least to be expected, they have believed on me, but the principal men, Pharisees, and Doctors &c. they oppose and blaspheme, v. 18. 19. And thus, as when a house is broken up by thieves, those of the family are deprived, and all is parted among invaders, so is it now, the eminent Jews are deprived of all their part in the Gospel, and only the more ignorant multitude, and the publicans, &c. they divide it among them.

13. For all the prophets and the law prophesied until John.]

[Paraphrase] 13. For the Law and Prophets all of them, that is, the Writers of the Old Testament, had a prophetical relation to the Messias, darkly and afar off, described Christ, in types and predictions, and so continued to do, till John came, but he, beyond them all, by way of indication, pointed at him, as actually present, whom all others foretold as future, and at a distance.

14. And if ye will receive it, this is Elias, which was for to come.

[Paraphrase] 14. And whether you will or will not receive him, take it how you will, This is that Elias prophesied of in Malachi, to usher in a new state, and the Messias the prince of it.

15. He that hath ears to hear, let him hear.]

[Paraphrase] 15. And the embracing of his doctrine or message, is a matter of huge concernment, and they that do not embrace it, will not excuse themselves from the crime and punishment of obstinate willful blindness.

16 But whereunto shall I liken [this generation? It is like unto [note g] children sitting in the markets, and calling unto their fellows,

17. And saying, we have piped unto you, and ye have not daunced, we have mourned unto you, and ye have not lamented.]

[Paraphrase] 16, 17. the chief men of this age among the Jews, the Pharisees, &c. Their dealing with John and Christ is just the same, that ye have seen boys, playing in the streets, sportingly complain of, telling their fellows, that they will do nothing as they should, neither follow them in their mirth, not their sadness. For just so these, whatsoever kind of messages God sends to them, they respect and obey them not, nay some great exceptions still they have to the messengers, to contrary sorts of them, contrary exceptions, first one exception they have to John, and then another, quite contrary, to Christ.

18. For John came neither eating nor drinking, and they say he hath a devil.]

[Paraphrase] 18. If John use a diet more austere then ordinary, then they that are the wise men among you, Pharisees, Doctors of the Law, look on him, as a mad man, a melancholy, hypocondriacall person. See Joh. 7. 6.

19. The son of man came eating and drinking, and they say, Behold a man gluttonous, and a wine-bibber, a friend of Publicans and sinners; but wisdom is justified [note h] of her children.]

[Paraphrase] 19. And if Christ come, using the ordinary diet of men and eating promiscuously with all company, they censure him as a loose person, and a favourer of such. And so Christ and his forerunner, the Baptist, and in them two, the wisdom from above, divine knowledge, or the Gospel of Christ, is by this means justified, testified, approved to be that, which the Gospel of Christ was foretold to be v. 5. (contrary to the wisdom of the world,) embraced generally by none, but the meanest, and most despised, the Publicans and people, and they generally receive it.

20. Then began he to upbraid [the cities wherein most of his mighty works were done, because they repented not.]

[Paraphrase] 20. the places of note, cities or towns, or regions, wherein he had done the greatest miracles in most abundance, that after all this they did not amend their wicked lives according to his doctrine.

21. Woe unto thee Chorazin, woe unto thee Bethsaida; for if the mighty works, which were done in you, had been done in [Tyre and Sidon] they would have repented long ago in sackcloth and ashes.

[Paraphrase] 21 heathen cities near you, whence they came out jin troops Mar. 3. 8.

22. But I say unto, you [It shall be more tolerable for Tyre and Sidon at the day of judgment, then for you.]

[Paraphrase] 22. The judgment or punishment which befalls mere heathen cities, shall be easier, or less, then that which expects you.

23. And thou Capernaum, which art exalted unto heaven, shalt be brought down to [note i] hell: for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day.]

[Paraphrase] 23. And thou Capernaum the place of my abode, which hast been so honor'd, and favor'd by me, beyond all other places, and hast received such spiritual advantages, shalt be brought to destruction and desolation suddenly, humbled as low as thou wert highly advanced; for if the miracles done in thee, on design to reform thee, had been done in Lots time for the reforming of Sodom, and Gomorrah, Sodom would certainly have reformed, and so should not have been destroyed.

24. But I say unto you that it shall be more tolerable for the land of Sodom, in the day of judgment, then for thee.]

[Paraphrase] 24. And therefore you in all reason are to expect a sadder destruction and vastation, then that which befell Sodom, and Gomorrah.

25. At that time Jesus answered and said, I thank thee, O father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.]

[Paraphrase] 25. About that time it was that Jesus upon some occasion taken, probably that of v. 19. founded on the close of v. 5. (his being received by the meaner, and refused by the higher sort.) brake out into an affectionate expression of thanks to God, that those mysteries of the Gospel, which the wise men of the world despised, (and were thereupon given up by God to their own willful blindness) were yet by him revealed to the meanest and most ignorant, that is, that God had so disposed the way to heaven, that the most ignorant, and most humble, not the most illuminated, and most proud were most ready to receive and embrace it.

26. Even so, Father, for so it seemed good in thy sight.]

[Paraphrase] 26. This is an act, said he, of thy free and undeserved mercy, O Lord, to some, and of thy just desertion to others.

27. [note k] All things are delivered unto me of my father, and no man knoweth the son but the father: neither knoweth any man the father, save the son, and he to whomsoever the son will reveal him. ]

[Paraphrase] 27. All that come to me, and believe on me, are by my father (enlightening and stirring up their hearts, and using all powerful means to that end) brought and delivered unto me, and none acknowledgeth me but the Father, and those, who by the miracles &c. which my Father enableth me to do, are attracted to me, As on the other side, none acknowledgeth the Father in that manner, as he now requires to be acknowledged, but the Son, and he that believes his preaching of him. Wherefore

28. Come unto me all ye [that labor, and are heavy laden, and I will give you rest.]

[Paraphrase] 28. that are now engaged in a sad drudging course of service and slavery to Satan, and I will entertain you into a cheerful, pleasant, not only supportable service.

29. Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls.

[Paraphrase] 29. Put off your present servitude, and exchange it for my yoke, exemplified to you by myself in mine own meekness and humility, and you will find a strange exchange, refreshment instead of weatinesse, which came from your former course.

30. For my yoke is [note l] easy, and my burden is light.]

[Paraphrase] 30. For my service is a good, desirable, excellent service, and the commands, or tasks that I require you to perform, are very tolerable, and easy to be performed.

Annotations on Chap. XI.

[ a] V. 3. He should come ] The Prophecyes of Christ as the Messias of the Jews, by them expected, (and also of the Gentiles, though by them not so discerned) were so plain in the Old Testament under the title of Shilo coming &c. and yet the person or name of him so unknown, that he was by them wont to be expressed by some circumlocutions, particularly by this of 〈 in non-Latin alphabet 〉 he that cometh, as it appears by the continuing that phrase both here, and Heb. 10. 37. Mat. 21. 9. Lu. 7. 20. 13. 35. Joh. 12. 13. and Lu. 19. 38. by 〈 in non-Latin alphabet 〉 the coming King (and so the state of Christianity is 〈 in non-Latin alphabet 〉 the coming kingdom, Mar. 11. 10. and in Is. 9. 6. 〈 in non-Latin alphabet 〉 the age to come, in the Septuagint's rendering) by which is distinctly meant the Messias entering on those great offices, to which he was designed and destined by God. So also 〈 in non-Latin alphabet 〉 , Heb. 2. 5. the world to come, and 〈 in non-Latin alphabet 〉 , Heb. 6. 5. the state and power of grace, or Christianity. And of this the Baptist here asks the question; by this means to help his Disciples to a more explicit conviction and assurance of the truth of it, that whatsoever befalls him they may cleave fast to Christ.

[ b] V. 5. The poor &c.] It is an idiom ordinary in these Books of the Old and New Testament, that Passive verbs (by a Metonymy of the effect) comprehend and import the reality of the effect of the passion, or a willing reception of the impression, that is, note the Patient not only to receive influxes from the Agent, but to be effectually changed by the passion. So Isaiah 65. 1. I am sought of them that asked not for me, Where 'tis clear that seeking, and asking for are all one. Ask and ye shall have, seek and ye shall find, saith our Savior, directly in the same sense; And therefore it cannot be imagined how they that have not asked for God, he may yet be truly affirmed to be sought by them. It remains therefore that to be sought must here be understood cum effectu, so as to have the effect of finding attend it, and so 'tis distinctly interpreted by that which follows, I am found by them which sought me not; Where, as sought me not is equivalent to asked not for me, so I am found is directly all one with I am sought in the beginning of the verse. And accordingly Rom. 10. 20. where these words of the Prophet are cited, instead of I am sought of them the Apostle reads I was made manifest unto them. So 〈 in non-Latin alphabet 〉 turned out of the way, Tit. 3. 11. signifies not only the being persuaded, and turned, and perverted by another, but the having really received the impression, being effectually wrought on and corrupted by seducers. So 〈 in non-Latin alphabet 〉 to be tempted Gal. 6. 1. is to be wrought on by temptation, or else the possibility of it would not be used, as an argument to enforce so much Christian care, and meekness toward him, who is overtaken in a fault. So 〈 in non-Latin alphabet 〉 to be scandalized is to be wrought on (brought into sin, actually discouraged in the ways of godliness) by the scandal laid in his way, (as in this very verse) and so here 〈 in non-Latin alphabet 〉 to be Evangeliz'd is to be wrought on by the preaching of the Gospel (not only to have it preached to them) which is peculiarly observed of the poor, humble-minded man, of whom 'tis therefore said, under the emblem of the little children, that of such is the kingdom of heaven; the Christian Church is made up of such (see Jam. 2. 5.) whereas the proud resist, and despise, and stand out against it. The vulgar Latin have rendered agreeably to this sense, Evangelizantur paupers, the poor are Evangeliz'd. Another sense there is, whereof the words are capable, thus, that the promises of Christ, and all the good news and beatitudes of the Gospel pertain to the poor, humble soul. So Heb. 4. 2. 〈 in non-Latin alphabet 〉 seems to signify, The promises of the Gospel were offered to us. But this will be contained under the former sense; for if they have the Gospel preached to them, and are effectually wrought on by it, then sure the Gospel pertains to them. The true and complete sense of the phrase will thus best be fetched out, These two verses, fourth, and fifth, are Christ's way of answering John, and assuring him that he is the Messias, by giving him the characteristicall marks of the Messias in the Prophets, and showing him how visibly they belong to him. The places in the Prophets, on which he pitcheth, are chiefly these three; first Isa. 29. 18, 19. where the Greek read 〈 in non-Latin alphabet 〉 , in that day the deaf shall hear, 〈 in non-Latin alphabet 〉 , and the eyes of the blind shall see (on occasion of which he farther adds what was then frequently done of the same kind) the lepers are cleansed, and the dead are raised, and the poor shall rejoice because of the Lord with mirth. The second is Isa. 21. 1. The Lord hath anointed me 〈 in non-Latin alphabet 〉 — to proclaim glad tidings to the poor, and recovering of sight to the blind. The third is Isa. 35. 5, 6. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear, the lame shall leap, and the tongue of the dumb shall sing. By the two former the sense of 〈 in non-Latin alphabet 〉 will be guessed at, one whereof makes it the mark of the Messias to preach to the poor, and so in the rendering of this place here this Active office of Christ must be taken notice of, and then the real Passive sense also, as it belongs to us, must be superadded to it, proportionable to the poor's joyful receiving the Gospel, in Isaiah. So Psal. 68. 10, 11. God's providing for the poor, is expressed by the Lord gave his word, great was the multitude of preachers, and that refers to the first part, the preaching to them. And to the second, that of their receiving it, see Zeph. 3. 12, 13. the afflicted poor people shall trust in the name of the Lord, &c. see also Zach. 11. 11. The Hebrew edition both of Munster, and Mercer, reads 〈 in non-Latin alphabet 〉 the poor are made blessed: But 'tis probable that that is a misreading for 〈 in non-Latin alphabet 〉 they are Evangeliz'd, in either of the former senses.

[ c] V. 6. Offended ] The use of the word 〈 in non-Latin alphabet 〉 scandal in the Sacred (being seldom, or never found in the ancient Profane) Writers, is once for all to be observed. It is either Natural (as generally in • he Old Testament) or Metaphoricall, (as chiefly in the New) It Naturally signifies three things, 1. a trap, a gin, or snare to catch anything: So in the Greek translation of Psal. 69. 22. the word is used (being joined with two other words which signify snare and gin ) and therefore in the place of Rom. 11. 9. where the same words are cited out of the Septuagint's translation, and not out of the Hebrew text of the Psalm, it should be rendered by Analogy, not stumbling block, but gin, or some other word belonging to this signification. In this sense it is used 1 Mac. 5. 4. where it is all one with snare, and it is farther interpreted by, laying wait by the way to catch them treacherously. So again Wisd. 14. 11. the word is used and explained by another word, signifying a trap or snare, the very same that is used in the Psalms and to the Romans. Secondly, It signifies any obstacle, or hindrance laid in a man's way, by which the passenger is detained, or stopped, peculiarly a sharp stake, such as in time of war men were wont to put in the fields, where their enemy should follow, to wound their feet or legs in the passage: against which being so ordinary in war, they anciently used greaves of brass, to defend their feet, or legs, 1 Sam. 17. 6. Thus is the word 〈 in non-Latin alphabet 〉 used, Judith 5. 1. where we render it impediments, a word somewhat to general to signify those sharp stakes, or other instruments to wound or gall the passengers, which are known by the name of gall-traps. 3 lie , The word signifies a stone, or block in the way, at which men are apt (if they be not careful, or if they go in the dark) to stumble and fall: and thereupon in the Old Testament it is taken for a fall, and so sometimes for sin, the fall of the soul, as Judith 12. 2. in which sense I conceive, 'tis used Judge. 8. 27. where 'tis rendered a snare, that is, a sin ensnaring, or occasioning ruin. Beside these three significations there is no other save once, Psal. 50. 20. for slander, or calumny, or defamation. Now for the use of the word in the New Testament, the first place in which we find it is Mat. 13. 41. the Angels shall gather out all scandals, in a sense borrowed from the second signification of a sharp stake, which he who hath once met with, and been galled by it, is wont to gather up, and cast into the fire, as there it follows the Angels for our sakes should do, v. 24. (to which S. Paul also seems to allude 2 Cor. 11. 29. in putting scandalizing, and burning together) and denotes simply whatsoever may wound or gall us in our Christian course, and by that means cause us to slacken or give over, or lie down in the service of Christ. So Mat. 17. 27. Christ pays tribute, that he may not offend the Jews, that is, that they might not think him a contempter of the Temple, to which the tribute was due, and so forsake, and not believe in him, that he might not discourage them from following him. So Mat. 15. 12. The Pharisees hearing a doctrine that galled them particularly, 〈 in non-Latin alphabet 〉 , were offended, and forsook him, that doctrine drave them away from following him, So Mat. 18. 7. it must needs be that offenses come, of Heresies, and exemplary sins. So Mat. 18. 6. He that shall offend one of these little ones, that is, he that shall occasion their falling off into any sin, or by contemning them, discourage them from the study of piety. So Christ crucified is said a scandal to the Jews, that is, they that followed him with the multitudes, when they saw him crucified, were quite discouraged, and fell away from him, resolving that he was not the Messias: To which belongs this place here, and Lu. 7. 23. Blessed is he that shall not be offended in me, that is, shall not be galled, and discouraged, and so fall off by seeing the sufferings that befall me, and await my disciples or followers. So again Mat. 13. 57. Mar. 6. 3. it is said that the consideration of his known and mean birth occasioned their being offended at him, that is, their deserting and not believing on him, when the miracles which he had done inclined them somewhat to a valuing of him. So Joh. 6. 61. when Christ talks of eating the flesh of the son of man, they were offended, that is, that speech carnally understood, either that Christ was to die (which the eating his flesh presupposed, and they did not like to hear of, dreaming of a temporal glorious Messias ) or that they were to turn Cannibals, and eat man's flesh, discouraged them from following him, at least from taking him to be the Messias. So Gal. 5. 11. persecution is called the scandal of the Cross, or that, upon which so many are discouraged from professing the crucified Savior, according to that in the parable of the sower, Mat. 13. 21. Mar. 4. 17. upon the coming of persecution presently he is offended, that is, galled, and falls off, and Mat. 24. 10. on the same occasion and in the same sense. So Mat. 26. 31. Mar. 14. 27. this night (to wit of my attachment) ye shall all be offended because of me, that is, fall back and forsake me: and so in S. Peters answer v. 23. Although all men should be offended, yet will I never be offended; upon which, that which Christ replies ( before the cock crow, that is, before morning, thou shalt deny me thrice ) is an interpretation of the word offended, and shows that to be offended is to deny Christ. And so Joh. 16. 1. These things have I spoken unto you, that ye should not be offended; where Christ foretells the persecutions that should befall them that they might be forewarned too, and not fall off when they befall them. And thus Rom. 14. 13. where 〈 in non-Latin alphabet 〉 are joined, the first signifies the stumbling block, the 2 d the gall-trap, the first apt to keep one from coming to Christianity, the second to drive one away, to discourage in the course, both which the Jewish Christians then did by binding the Gentile converts to the Mosaical Law, and the Gentile converts also by despising the scrupulous Jews. And the same is the importance of v. 21. where stumbling and scandalized are put together. Other places there are which must be interpreted by bringing the Metaphor from the first of the three senses, as it signifies a snare, or gin. So Mat. 16. 23. Thou art an offense unto me, that is, by expressing thy detestation against my sufferings, thou laborest to bring me into an horror, or fear of suffering, and so in effect temptest me to sin. In the same sense is that Rev. 2. 14. of Balaam, who taught Balak 〈 in non-Latin alphabet 〉 , to lay a snare for the children of Israel to entice them by their daughters to Idolatry, and by Idolatry to entrap and destroy them. In this sense scandal is so perfectly all one with temptation, that, as a learned man hath observed, the Ethiopic Interpreter of the New Testament, instead of scandal puts a word that signifies temptation, and the same that in the Lord's prayer is put for temptation: In this sense is that of the eye, and foot offending us, Mat. 5. 29. 18. 8. Mar. 9. 47. that is, when man's eye, or any other member of his body proves a snare to him, an inlet to temptation. A third sort of places there are that refer to the third mentioned acception of the word as it signifies a stumbling block; so when the word stone is joined with it, or the Greek word which signifies stumbling. So Rom. 9. 33. Christ is called a stumbling block, a rock of offense, that is, an occasion of fall, or sin in many, and consequently of increasing their condemnation, as he saith, if he had not come, &c. they had not had sin, that is, had not been so great sinners, had not been guilty of the great sin unbelief, and crucifying of Christ. So 1 Pet. 2. 8. Christ is called a stone of stumbling, & rock of offense, at which to stumble is to be disobedient to Christ: so again 1 Cor. 8. 9. stumbling block to the weak, and so v. 13. To this may belong that other place 1 Joh. 2. 10. where that phrase, there is no scandal in him, seems to signify, falls not into those sins, that ignorant men, or uncharitable (who are said in the Antithesis v. 11. to walk in the dark ) are subject unto. By this brief view will appear the several acceptions and notions of this word in all the places of the New Testament. As for the blessedness, which is here attributed to those which are not scandalized at Christ, discouraged or galled by the persecutions, which befall Christ and his followers, this is here superadded by him to the other parts of the Character given him in the Prophets, purposely in consideration of Johns present condition, now being in prison, which might occasion some doubts to his Disciples, whether Christ, whose forerunner he was, were indeed the Messias, or no.

[ d] V. 9. More then a Prophet ] There were, saith Maimonides, among the Jews eleven degrees of Prophecy, of which (saith he) only Nine were of true genuine Prophecy, or properly so called; the other two being sublime transcendent sorts, somewhat more excellent then ordinary Prophecy. One of these he there defines to be that, which comes on the man without dream, or ex • asie, the speaking by the Holy Ghost. Of this sort was John the Baptist, who was clearly told by the Father (Mat. 3. 17. Joh. 1. 33. and by the descent of the Spirit of God ) and accordingly proclaimed as clearly to others, that Christ was the lamb of God, &c. so far that he is said to speak only as a witness, not as a Prophet, Joh. 1. 7. In this respect it is, that he is called by so many other styles, The voice of one crying, Mar. 1. 3. a proclaimer, a herald, v. 4. a messenger of God's, v. 2. 〈 in non-Latin alphabet 〉 a great, illustrious person, Lu. 1. 15. and one filled with the Holy Ghost, and by way of excellence, the prophet of the most high, v. 76. b • t never simply a Prophet, unless it be Lu. 7. 28. where yet the words may be best rendered thus, that no prophet borne of a woman is greater then John the Baptist, where Baptist, not Prophet, is his only title (and therefore in the 11 t h verse of this Chapter, the word Prophet is left out of the expression) only a comparison made betwixt him and all the Prophets, and so Lu. 16. 16. where 'tis said, that the prophets continued till John, not including him in that number, but referring him to the higher classis of a forerunner of Christ, or a preacher of the Gospel; for so it follow • , From that time the kingdom of God, that is, Christianity is preached, and to the same sense it is, that here he is said to be one, or somewhat 〈 in non-Latin alphabet 〉 , superior to a prophet, viz. in respect of the clearness of God's showing Christ to him, and his revealing him to others, pointing at him, 〈 in non-Latin alphabet 〉 behold. But yet because this office of forerunner was the office of Disciples (see Mat. 26. 18.) and consequently John was only a Disciple, and Messenger employed by Christ, therefore being compared with the Apostles, who were to be rulers of the Church, it is here said; that the least of them is greater then he, designed to a more honorable employment.

[ e] V. 10. Before thy face ] That which is here before thy face, is in Malachi c. 3. 1. before my face, and so the • eby it appears that Christ (here referred to in the thy ) is there all one with God the Father; or yet farther, that the face of God, signifying often his coming, or his presence (and sending before his face, sending an harbinger or forerunner in a journey, Luke 9. 52.) this coming of Christ into the world, is the coming of God himself, this presence of his on the earth, the presence of God himself, and so the 〈 in non-Latin alphabet 〉 or covering of the Ark noting the presence of God appears to have been meant as a type of Christ, Rom. 3. 25.

[ f] V. 12. Suffereth violence ] 〈 in non-Latin alphabet 〉 notes a thing being taken by one that hath no legal acknowledged right to it, 〈 in non-Latin alphabet 〉 , saith Hesychius, it is taken and violently possessed ( 〈 in non-Latin alphabet 〉 signifying 〈 in non-Latin alphabet 〉 , saith Phavorinus, injustice by over-ruling power. ) Thus when the people of Israel were forbidden to go up to Sinai, their going up thither is in the Greek expressed by 〈 in non-Latin alphabet 〉 Exod. 19. 24. Thus in the Talmud, Two men had an inheritance equally divided betwixt them, and one of them carried his own part away, and his fellows too, therefore they called him 〈 in non-Latin alphabet 〉 the son of violence, a violent dealer, the very 〈 in non-Latin alphabet 〉 here. Thus the kingdom of Heaven being as an Inheritance provided for all Jews and Gentiles, and the Jews being in a manner the elder brother, the Gospel being first by appointment preached to them, the chief cities thereof, Chorazin, Bethsaida, and Capernaum, nay Jerusalem itself, have not been so careful to look after it, especially the principal persons among them, Doctors and High-Priests, &c. but continue to contradict and oppose it, and then the multitudes and meaner sort of the Jews, the people, which, say the Doctors, know not the Law, and are accursed, and those that dwelt in Idumaea, Tyre and Sidon, (see cap 12 15. compared with Mar. 3. 8.) and of Galilee, so despised by the Pharisees, that they said proverbially, no good thing comes out from thence (and besides them, the Publican's and Sinners ) that carry all away, and proportionably are called here 〈 in non-Latin alphabet 〉 , violent persons; and the Gospel, which primarily, and (as 'twas by them conceived) legally belonged not to them (and therefore 'tis one of the Pharisees argumen's against Christ's being the Messias, Have any of the Rulers or Pharisees believed on him? but these people, &c. and another, that he eat with Publicans and Sinners ) is now wholly enclosed and engross'd by them. That this is the meaning of the verse, will appear by what follows, where 'tis said over again in other expressions. Parallel to v. 11. (where the office of John is extol'd) is v. 13, 14. which discriminates him from the Law and the Prophets, that is, all that went before him, and points him out as the famous 〈 in non-Latin alphabet 〉 , Elias that was to come; and parallel to this twelfe verse, (which, I say, contains the Doctors and Rulers contemning, and the multitudes, and Publican's, and people's receiving the Gospel) is v. 15, 16, 17, 18, 19, 20, 21, 22, 23, 24. But that which will make this most manifest is, that Luke 7. (where the story of the Baptists sending to Christ, and Christ's testimony of him, and the parable here immediately following of piping and mourning is set down) in the very place of the words of this verse (which are not there repeated by him) he sets down these, 〈 in non-Latin alphabet 〉 , &c. And all the people (that is, the common sort) and the Publicans justified God, having been (or in that they were) baptized with the baptism of John, but the Pharisees and the Lawyers, that is, the chief men, those of the Sanhedrim or Consistories, the Rulers, or men in authority among them, rejected the counsel of God toward themselves, having not been (or, in that they were not) baptized of him. And if it be objected that many of the Pharisees and Sadducees came to his baptism, Mat. 3. 7. the answer is clear, that by Pharisees, &c. there are meant some of the people that were of those sects, and by the Baptists wondering, and asking who had forewarned them to fly, &c. 'tis clear, that the rest of them, the greatest and most considerable for number or quality, did not come; and as clear it is, that those were the men that said of the Baptist, he had a devil, v. 18. of this chap. because those were they, that called Christ glutton and wine-drinker, a friend of publicans and sinners; and therefore when S. Luke repeats the words of this verse (out of the place) c. 16. 16. it is 〈 in non-Latin alphabet 〉 very one (that is, the meanest, not the chief of the Jews, and not only Jews, but Publicans, &c.) forceth into it, robs the Rulers and Doctors of it, and those words are there said to be used by Christ, directly in reply to the Pharisees, who mocked and rejected his doctrine, ver. 14.

[ g] V. 16. Children ] It was the custom of Children among the Jews in their sports to imitate what they saw done by others upon greater occasions; And particularly the customs in Festivities, wherein the Musician beginning a tune on his instrument, the company danced to his pipe; and so likewise the customs in Funerals, wherein some old women beginning the mournful song (as the praficae among the Latins) the rest followed lamenting and beating the breasts, Alas my brother! Ah his glory! &c. (of this custom in funerals, see note on c. 9. h.) These did the children act and personate in the streets in play, and when one had begun to act the Muscians part, or another the old woman's part, and the rest did not follow him in theirs, then was the occasion of this speech which is here mentioned, We have piped, &c.

[ h] V. 19. Justified. ] The Scripture notion of the word 〈 in non-Latin alphabet 〉 (as of the Hebrew 〈 in non-Latin alphabet 〉 and the Syriac 〈 in non-Latin alphabet 〉 Ezdadkat, which are here used,) is known and vulgar, justified, approved. And if that be here received, then the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 the ordinary Copulatives, which are used both here, and Luke 7. 35. must either be rendered but as those Copulatives, especially the Hebrew 〈 in non-Latin alphabet 〉 , sometimes are, or else this other importance and connection with the Antecedents they may have. The men of this age, that is, the Rulers, and Pharisees, and Doctors, which reject the counsel of God toward them, that is, God's wise and various methods of reducing them, Luke 7. 30. do quarrel and complain and except against all that is done, either by John or Christ, v. 16. 17, 18. and by doing so, bear a testimony that this is the true wisdom of the Father, which according to predictions was to be refused by all the great ones, and approved and entertained only by the meaner sort, the Publicans and the people, which in this part of the history are by S. Luke said to have justified God, Luke 7. 29. 〈 in non-Latin alphabet 〉 , all the people that heard, and the Publicans, justified God. And then the 〈 in non-Latin alphabet 〉 children of wisdom, here are those that receive it, that pretending least to the wisdom of the world, have yet humility enough to receive this true wisdom which comes from above, when 'tis offered to them. And all these, as S. Luke reads v. 35. do approve or justify this wisdom, this counsel, these most gracious and wise proceedings of God toward them. This rendering of the place is sure most agreeable to the Scripture style, and acception of 〈 in non-Latin alphabet 〉 , and also with the ordinary rendering of 〈 in non-Latin alphabet 〉 , (not but, but) and, and therefore is to be preferred as the clearest interpretation. Yet if the use of 〈 in non-Latin alphabet 〉 among ancient Greek authors should be considered, another rendering there might be, which would be competible with the 〈 in non-Latin alphabet 〉 and, as that ordinarily signifies, and agreeable to the Context also. Phavorinus and Soudas, two learned Grammarians, render 〈 in non-Latin alphabet 〉 to condemn, and 〈 in non-Latin alphabet 〉 , condemnation; and so Thucydides uses it, l. 3. 〈 in non-Latin alphabet 〉 , you shall rather condemn yourselves; and so the Greek Scholiast there understands it, and explains it by 〈 in non-Latin alphabet 〉 , you shall demonstrate against yourselves that you reign tyrannously, that is, you shall condemn yourselves. So again l. 8. p. 499. 〈 in non-Latin alphabet 〉 , where the Scholiast saith, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , it is taken for punishing, impleading, judging. So in Hesychius, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , to punish (as the Judge doth when he gives sentence of punishment) and so Harpocration observes it, to signify oft in Thucydides, 〈 in non-Latin alphabet 〉 , and so Julius Pollux too, and so Synesius uses it, Ep. 44. 〈 in non-Latin alphabet 〉 , The greatest good is, that men offend not, the second, that they be punished who do; which appears to be the sense by the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , that preceded. Thus do our Northern and Scotchmen use the phrase to be justified for to be hanged, and our Common-law forms of commission to the Judges, are Praecipimus tibi, quod tu justicies, we command thee that thou shalt justify, in condemning, as well as absolving. Should this notion of the word be here thought appliable, then the sense would be this, At the coming and preaching of Christ, and that wisdom from above, to the Jews, the learned, and chief and wisest among them, those of the Sanhedrim (which by an Hebraism may be called the children of wisdom ) either wisemen, or those which of all others pretended most to divine knowledge, that is, the Pharisees, Doctors of the Law, &c. Luke 7. 30. rejected Christ, and all the ways of preaching the Gospel to them, and this they did universally, all, saith S. Luke (not all the Jews, but) all the wisemen, all the sons of wisdom, Luke 7. 35. These, though in reason they should have acknowledged Christ before all others, he being wisdom itself, and they the great pretenders to divine wisdom, did yet prove the greatest enemies, opposers, exceptours, arguers, quarrellers, against it, held out most impenitently, v. 21. and which way soever the address was made to them, they had still exceptions against it, v. 18, 19. and at length (in the Attick sense of the word 〈 in non-Latin alphabet 〉 ) caused him to be condemned and put to death, executed the wisdom of the Father, Christ himself. But the former appears (by comparing it with S. Luke ) to be the sense of it.

[ i] V. 23. Hell ] 〈 in non-Latin alphabet 〉 doth not signify here the place of Hell, but a state of perishing or dissolution; And because this is the first place, wherein the word is used in this book, It will not be amiss more largely to clear the notion of it. Among profane writers it is clear, that the word signifies not the place of the damned, no nor any kind of place, either common to both, or proper to either bliss or woe, but only the state of the dead. Thus in Cornutus, 〈 in non-Latin alphabet 〉 , is interpreted by 〈 in non-Latin alphabet 〉 , to be nobody knows where, according to the definition of death in Job c. 14. 10. man giveth up the ghost, and where is he? and agreeable to the Etymology of the word, 〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉 , an invisible state, (and so in the Rhetors, Severus Sophista, &c. 'tis generally called not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 ) And therefore, saith he, the meaning of that fable of Hades stealing Ceres's daughter, is the perishing of Corn in the earth, 〈 in non-Latin alphabet 〉 , the disappearing of the seeds in the earth for some time, which word 〈 in non-Latin alphabet 〉 (directly the same with 〈 in non-Latin alphabet 〉 ) is taken absolutely for death, 2 Mac. 5. 12. and is the periphrasis of death in the Psalmist, before I go hence, and be no more seen, and so Heb. 8. 13. that which grows old, is 〈 in non-Latin alphabet 〉 , near to disappearing, or death. So again 〈 in non-Latin alphabet 〉 is called 〈 in non-Latin alphabet 〉 , the rich man, 〈 in non-Latin alphabet 〉 , because there is nothing which doth not at last come to it, and become its possession. The same is meant by him, when he defines 〈 in non-Latin alphabet 〉 the last air that receives souls, not referring to any particular place, but that state of the dead which the Atheist, Wisd. 2. calls the vanishing as the soft air; So Heraclitus 〈 in non-Latin alphabet 〉 . speaking of the helmet of Hades, which makes men invisible, he saith it is 〈 in non-Latin alphabet 〉 the end, or death of every man, 〈 in non-Latin alphabet 〉 , to which he that comes becomes invisible. Thus in those which are called the Sibyllin Oracles (if they were not written by a Christian) upon occasion of this close,— 〈 in non-Latin alphabet 〉 , Hades received them, this account is given of 〈 in non-Latin alphabet 〉 ,

〈 in non-Latin alphabet 〉
〈 in non-Latin alphabet 〉 .
〈 in non-Latin alphabet 〉
〈 in non-Latin alphabet 〉 .
Where 'tis clear that Hades is the common state of the dead, when their bodies are laid in the grave, the condition not only of the wicked, nor only of the godly, but of the 〈 in non-Latin alphabet 〉 all mortal men, who, as there follows, 〈 in non-Latin alphabet 〉 , when they were gone to Hades were honor'd by us. So in Philemon's Iambicks,
〈 in non-Latin alphabet 〉 ,
〈 in non-Latin alphabet 〉 .
There are two paths in Hades, one of the righteous the other of the wicked. In the Scriptures of the Old Testament, the word is used accordingly, of Jacob, Gen. 37. 35. 〈 in non-Latin alphabet 〉 , I will go (not to the Grave, for he thought his son devoured by wild beasts, but) to Hades, that is, out of this life to my son mourning. So Esth. 13. 7. 〈 in non-Latin alphabet 〉 signifies to die, v. 6. to be killed; for that heathen King cannot be thought to dream of Hell. So Bar. 3. 19. 〈 in non-Latin alphabet 〉 is joined with 〈 in non-Latin alphabet 〉 and so signifies death, being there set to note the vanishing transitory estate of men, who die, and are succeeded by others. So 3. Mac. 〈 in non-Latin alphabet 〉 , They that are near Hades, or the state of the dead, or rather are come at it. So when Acts 2. 27. out of Psal. 19. 10. we read of the soul in 〈 in non-Latin alphabet 〉 , as the soul signifies the living soul, so Hades must be the state of the dead, the state of separation of soul from body. So Apoc. 6. 8. after the mention of death is added, and Hades, that is, continuance in death, of both which together 'tis accordingly said, that they had power to kill with sword, &c. and c. 20. 14. Death and Hades are cast into the Lake of fire, and v. 13. gave up those that • ere in it, which sure cannot be said of hell, from whence there is no release. So Ecclus 48. 5. he that raiseth the dead from death and Hades, sure raises not out of hell; and so in the Song of the three children, God's delivering them from Hades. And when Eleazar 2 Mac. 6. 23. desires his friend to bring him on his way to Hades. So 2 Esr. 4. 41. In Hades the chambers of souls, are like the womb of a woman, desiring to pour back the souls that are departed from the bodies, to their wonted abodes again, as a woman that is come to her time desires to bring forth. Thus every where doth this word signify a state of death, destruction (denotes no place either of souls, heaven, or hell, or of bodies, the grave, but) the 〈 in non-Latin alphabet 〉 invisible state. That the Writers of the Church had this notion of the phrase in the Creed, may be discerned (among many) by this place in Theophylact in Rom. 4. 25. 〈 in non-Latin alphabet 〉 ; Seeing he died, having no sin, it was reason he should rise again, for how should he that was sinless be detained by Hades? where being detained by Hades is by the opposition co rising again, explained to be no more then continuing in the state of the dead: So the same Theophylact on Ephes. 4. 9. interprets the lower parts of the earth to be Hades, and that in the same notion, as when Jacob saith, You will bring my old age with sorrow, 〈 in non-Latin alphabet 〉 to Hades, (not to hell certainly) and as it is all one with 〈 in non-Latin alphabet 〉 to the pit, in David. Thus the Arabians use Al-Barzach for that space or state which is betwixt this life and the next, the time of Death and the Resurrection, and everyone that dies is said to go Al-Barzach. And as in other places it is peculiarly the state of separation of soul and body, belonging to particular men, so in this place being spoken of a city, 'tis a state of destruction and desolation, to which that may as properly be said to descend (being a state of humiliation, or bringing low) as if it were a place to which a local motion belonged. For so of Jacob it is said (and in the other premised examples) 〈 in non-Latin alphabet 〉 , I shall go down to that state of death, which therefore probably is the right reading here (according to the ancient Greek and Latin MS. 〈 in non-Latin alphabet 〉 , and not 〈 in non-Latin alphabet 〉 ) humbled to this low estate, as before lifeed up to heaven.

[ k] V. 27. All things ] The word 〈 in non-Latin alphabet 〉 all things here, though it may possibly signify either all power given to Christ, or all things belonging to his office, yet by the Context it rather seems to belong to Persons, then Things, for of those he peculiarly speaks under the title of babes, v. 25. those single-hearted plain persons that believed on him (for whom he there thanks God, as here he saith, they are given unto him ) And the Neuter gender will be no hindrance to this, being ordinarily used in this manner for Persons: see c. 18. 11. where that that is lost, is these little ones v. 14. and whatsoever v. 18. is whomsoever, and so c. 16. 9. So 1 John 5. 4. Apoc. 21. 27. Heb. 7. 7. 19. and c. 12. 13.

[ l] V. 3. Easie ] The word 〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉