Annotations on the New Testament

Annotations on Chap. XVII.

[ a] V. 10. Elias must first come ] By this question of the three Apostles made unto Christ, at his coming down from the mount, may be collected what was the prime matter of the discourse betwixt him, and Moses, and Elias, v. 3. (For that their question should refer to Christ's resurrection from the dead, incidentally mentioned v. 9. is not possible, because the Scribes did not believe that the Messias should die, or rise, nor consequently that Elias should come before that.) Of this discourse, what was the subject matter of it, there is nothing said either in this Gospel, or in that of Saint Mark, but only this, that the disciples asked him, saying, Why then say the Scribes that Elias must first come? By the Scribes are here meant their Doctors of the Law, those that were skillful (not only in the Law, but) in the doctrine of the whole Old Testament, and so of the Prophets, among whom, Mal. 4. 5. they found, that Elias was to come, before a set time or period, that is before the great and dreadful day of the Lord; This therefore being it that was asserted by the Scribes, the great and dreadful day of the Lord, the thing, before which, said they, Elias must first come, and the Disciples question, Why then do they say that Elias must first come? being an objection against what they had heard discoursed of in the mount, it necessarily follows, that that which was discoursed of in the mount, was the approaching of that great and dreadful day of the Lord. Now what is meant by this great & dreadful day of the Lord appears by the first, 2 ^d , & 3 ^d verses of that Chapt. Behold the day cometh, that shall burn as an oven, & all the proud, yea & all that do wickedly shall be as stubble, and the day that cometh shall burn them up, that it shall leave them neither root nor branch. But unto you that fear my name shall the sun of righteousness arise with healing in his wings, and ye shall go forth and grow as calves of the stall, and ye shall tread down the wicked, for they shall be as ashes under the soles of your feet, in the day that I shall do this, saith the Lord of hosts. What was the ultimate completion of this Prophecy (and of the like Joel 2. 11, 22, 23, 33. though Elias be not mentioned there) is clear enough, the eradication of the wicked obstinate Jews, v. 1. and the delivery and preservation of all the humble, faithful penitents out of that destruction, v. 2. together with the advantages, that should come to the faithful by that means, as from a victory over enemies, and persecutors v. 3. So in Joel, the fire devoureth before, and the flame consumeth behind, the land from a garden of Eden becomes a desolate wilderness, yea and nothing shall escape them, v. 3. and much more to the same purpose, noting the utter destruction of the Jews, and then, Fear not O land, be glad and rejoice, for the Lord will do great things, v. 21. Be not afraid. v. 22. be glad ye children of Zion, v. 23. and ye shall eat in plenty, and be satisfied, and praise the name of the Lord, that hath dealt wondrously with you, and my people shall never be ashamed, v. 26. And it shall come to pass, that whosoever calls upon the name of the Lord shall be delivered, for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. These two then being the parts of that great and dreadful day, the destruction of the unbelieving Jews that stood out and persecuted and crucified Christ and Christians, and the rescue of a remnant, the persevering believers, and John the Baptist being the Prophet, sent into the wilderness, like Elias, to foretell this destruction, and to preach Repentance for the averting of it, there is little reason of doubting, but that that Prophecy of Malachi was exactly thus fulfilled, and that consequently this was the matter of the discourse of Elias and Moses with Christ, though as in a vision somewhat obscurely and darkly delivered, upon which the Disciples discerning this to be the day spoken of by Malachi, but not discerning that Elias was yet come (and so that that precedaneous part was yet fulfilled) ask Christ this question, why then 'tis resolved on by all that Elias must first come? first, that is, before this great and terrible day of the Lord, which they now heard was approaching, and had nothing to say against it, but the known Scripture-prediction that Elias was first to • ome. That which hath been thus explained from this advantage of the Disciples question, is indeed the very same with what Saint Luke (the only one of the four Evangelists, that mentions anything of this discourse of Elias and Moses with Christ ) relates of it, c. 9. 31. 〈 in non-Latin alphabet 〉 , they related his exodus, or going out which he should accomplish at Jerusalem, which that it agrees perfectly with what hath here been said, see Note on Luke 9. c. and 2. Pet. 1. c. And for this discourse Elias indeed and Moses were fit persons to be brought in in a vision to deliver it, because Elias was he that called fire from heaven upon the enemies of God, and so might fitly represent the destruction of enemies, and Moses, beside the destructions wrought on the Egyptians, and Pharaoh, delivered the Israelites out of that thralldom and persecution endured there, and so was fitly chosen to represent the deliverance and rescue of true patient persevering believers.

[ b] V. 11. Restore ] 〈 in non-Latin alphabet 〉 the word here used is rendered by Hesychius and Phavorinus, to finish or perfect. 'It is true indeed the ordinary books read 〈 in non-Latin alphabet 〉 , but that is a false reading, as it is evident by that which it immediately follows, 〈 in non-Latin alphabet 〉 , the substantive signifies perfection, completion. According to this notation of the word, this would be the importance of the place, he shall finish or perform, establish, settle all things, both perform all that was prophesied of Elias at his coming, and cloze and shut up the first state of the world, that of the Mosaical economy, making entrance, as an harbinger, on the second, that of the Messias. In this sense it is, that it is said, that the law and the Prophets were until John, noting him to be the conclusion and shutting up, finishing and closing that state, and that was to be the office of Elias; under whose name John was prefigured. And thus the word 〈 in non-Latin alphabet 〉 clearly signifies, Acts 3. 21. the establishing, settling, completing or fulfilling of all things which God hath spoken by the mouth of all his prophets, &c. and so saith OEcumenius 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , for all things to come to an end. But 'tis also certain that this word hath another signification belonging to it, to restore or reduce. So Acts 1. 7. when the Disciples demand of Christ, 〈 in non-Latin alphabet 〉 ; Dost thou at this time restore, or reduce the kingdom to Israel? (that kingdom which was prophesied of, that in the Messias 's time, the saints of the most high should take the kingdom and possess the kingdom forever, even forever and ever, Dan. 7. 18.) Christ's answer is, that they were not to know the times and seasons, but be fitted for the ministry by descent of the Holy Ghost, and preach the Gospel over all Judea and Samaria, &c. and by that time, Christ had said, Mat. 10. 23. that the son of man should come, that is, should really perform that which was meant by those Prophecies, which they conceived to signify his illustrious delivering and redeeming of Israel, Luke 24. 21. and (in that of Acts 1. 7.) of his restoring the kingdom to Israel. And so for this place in S. Matthew, it must be observed, that Mal. 4. 6. where Elias 's coming is foretold, 'tis there added in the Septuagint, instead of 〈 in non-Latin alphabet 〉 he shall turn the hearts of the fathers (not to, but) with the children, 〈 in non-Latin alphabet 〉 , (the word here used) he shall reduce, or restore, the heart, &c. And 'tis evident that this place refers to that, though it repeat not the remainder of that verse, but only 〈 in non-Latin alphabet 〉 instead of it; And doing so, it must then signify John Baptists preaching of repentance, (which is the signification of 〈 in non-Latin alphabet 〉 , and the importance of that verse in Malachi, ) and by that means converting them to the faith of Christ, that is, by his preaching, endeavoring, though not very successfully to do so. This then being the meaning of that Prophecy in Malachi of a spiritual restoring, bringing them to repentance, or preaching the doctrine of repentance to the Jews, they understood it in a more carnal sense, of restoring them to their splendid state again which they enjoyed before their captivities; and late conquest of the Romans over them. Thus is the word used by Origen against Celsus of the Jews, 〈 in non-Latin alphabet 〉 , We affirm confidently, that they shall not be restored, and Christ acknowledging the Prophecy, gives it the right interpretation, and shows how 'twas fulfilled in John the Baptist.

[ c] V. 15. Lunatick ] The word 〈 in non-Latin alphabet 〉 here coming from 〈 in non-Latin alphabet 〉 , the moon, is directly parallel to the English Lunatick from Luna the Moon also. Yet some mistake hath arisen from thus rendering of it. For the English word Lunacy and Lunatick is vulgarly taken to signify a mad man, and nothing else, to wit that species of madness, which comes on men at such a set time toward the full of the moon, as ordinarily 'tis observable in those that have any intervals. But here it is apparent by the nature of the disaffection, and the effects of it, falling into the fire, and water, &c. that it was not any madness that this man's son was affected with, but a plain Epilepsy, or falling-sickness, which farther appears by the relation of this same story made by S. Luke c. 9. 39. where 'tis said that the spirit taketh him ( 〈 in non-Latin alphabet 〉 , of which Epilepsy is compounded) and presently he cries, 〈 in non-Latin alphabet 〉 , and it agitates, shakes, boils within him, and thereby causeth him (as the boiling of a pot) to foam at mouth, and hardly departeth from him, that is, costs him an horrible pain in coming to himself again, as in the Epilepsy 'tis observed, and 〈 in non-Latin alphabet 〉 , shakes him shrewdly, works a great weakness on all his faculties, All clear and evident symptoms of an Epilepsy; Now the reason why this is here expressed by 〈 in non-Latin alphabet 〉 , is because this disease being in the head, as well as madness is, the Moon hath the same influence on one, as on the other. And generally the changes of the Moon affect those that are subject to this disease, and cast them into fits of it; Now whereas it is said here in the 18 ^th verse, that Christ rebuked him, and the Devil went out of him, nothing this person to be possessed with the Devil, and so Luke 9. 32. the spirit takes him, and 42: the devil threw him down, cast him into a fit, and again Jesus rebuked the unclean spirit. The clear meaning of all this is, that as in those days it was ordinary for the Devil to have power over men's bodies, and having so, to exercise it in bringing diseases upon them, (see Note on c. 10. a.) so it was here the Devil, that possessed him, cast him into frequent fits of Epilepsy, of which there was no way of curing him, but by casting out the Devil. See Note on Joh. 7. b. This will generally be observable in all the daemoniacks, which appear to be, by the Devil that possesseth them, brought into some disease or other. And so when men are by the Censures of the Apostles delivered up unto Satan, 'tis said to be 〈 in non-Latin alphabet 〉 , to the destruction of the flesh, that is, to the bringing some sore disease upon them.

[ d] V. 22. Betrayed ] Some difference there is betwixt 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , tradere, and prodere; the latter is ordinarily taken for treachery, falseness to him, whose part we take, whether by going over to the enemies part, or betraying secrets, but the former is somewhat more, not only to reveal those things to the enemy, that may be hurtful to the friend, but to deliver him (master, captain, friend, fort) into the enemies hand, who desires to have him and mischief him. So in * Athenaeus, l. 5. of Quintus Oppius, 〈 in non-Latin alphabet 〉 . a prisoner delivered up to custody. So Psal. 88. 8. 〈 in non-Latin alphabet 〉 , I was imprisoned, and went not forth. And this is it that is peculiarly affirmed of Christ here and in other places, he shall be delivered into the hands of men, and of sinners, the Roman soldiers; and Mat. 26. 3. he shall be delivered to be crucified. And therefore although the English word Traitor is originally all one with the Latin, traditor, and so to betray with 〈 in non-Latin alphabet 〉 here, yet because the ordinary use of the word is for revealing of secrets, or advantages, &c. and is not thought peculiarly to denote that, to which the Greek here belongs, of delivering into the enemies hand, It was therefore most reasonable to render it in this phrase (not so subject by custom to mistake) to deliver up.

[ e] V. 24. Tribute-money ] The 〈 in non-Latin alphabet 〉 signifies two drachmes. The word 〈 in non-Latin alphabet 〉 is a Greek word, first 〈 in non-Latin alphabet 〉 , saith Julius Pollux, that is, an handful, as containing so many oboli aenei, pieces of brass money, as would make an handful, to wit, six. This word from the Greeks came not only to the Romans, but after the time of the Seleucidae, to the Jews also, so Ezr. 2. 69. we have 〈 in non-Latin alphabet 〉 , the Greek word, with a very light change, which is by the Septuagint rendered 〈 in non-Latin alphabet 〉 , by us drachmes. Now four Attick drachmes make one shekel, or 〈 in non-Latin alphabet 〉 , so saith Hesychius and Phavorinus, 〈 in non-Latin alphabet 〉 (not 〈 in non-Latin alphabet 〉 , as 'tis corruptly read, but) 〈 in non-Latin alphabet 〉 and so v. 27. it appears, one 〈 in non-Latin alphabet 〉 was two of these half shekels, which served there for two men's tributes. See Note on c. 26. d. Now the truth is, the 〈 in non-Latin alphabet 〉 , he shekel of the Jews, and the Alexandrians, the shekel of the Sanctuary is double as much as the ordinary shekel, or 〈 in non-Latin alphabet 〉 , And therefore Exod. 30. 13. when there is mention of the half shekel, which was to be paid for the use of the Temple, the Septuagint reads 〈 in non-Latin alphabet 〉 the half of the didrachme, or half shekel, which is all one with a whole didrachme Attick. This sum was yearly paid by every Jew, above twenty years old, to the use of the Temple, and so continued till Vespasian transferred it to the Capitol, so saith Josephus, 〈 in non-Latin alphabet 〉 , he commanded that every Jew should pay the yearly tribute of two drachmes to the Capitol, as they did before to the Temple in Jerusalem.

[ f] V. 25. Owne children ] That the own sons here are not the natural subjects of the kingdom, and 〈 in non-Latin alphabet 〉 those, whom they have conquered, and brought under their dominions, will appear, 1. because the natural subjects ordinarily do pay tribute, and the law was clear, Exod. 30. 13. that every Jew should pay his half shekel to the Temple. And 2. because to the state of the Jews which now exacted this tribute (not the Publicans or officers of Caesar, this being not collected by them, till 'twas transferred to the Capitol, that is, in Vespasian 's time) there were no such sorts of men, that were so conquered by them, which could own that title of 〈 in non-Latin alphabet 〉 in that notion. The words and sense will be clear, if it be understood thus, that no King imposes taxes on his own children, or family, but on 〈 in non-Latin alphabet 〉 , alieni filii, that is, the children of other men, as 〈 in non-Latin alphabet 〉 is another man's servant, opposed to 〈 in non-Latin alphabet 〉 , his own ••• vants, c. 25. 14. (as that is opposed to 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , his own children and servants ) and therefore by proportion, this tribute to the King of heaven ought not to be exacted from the 〈 in non-Latin alphabet 〉 of that King, but from others; Some possibility and color there is that this tribute here might be a Tax paid to the Romans imposed under the form of the 〈 in non-Latin alphabet 〉 ever since Pompey had overcome the Jews, or else imposed on them by Augustus, and a passage in Josephus de Bell. Jud. l. 7. c. 10. (where he saith that Agrippa remitted them the tax which was yearly paid by them) makes it more probable; and it might well be that this was by the Romans imposed under the form of the 〈 in non-Latin alphabet 〉 , the known tax among the Jews, as in Cicero 's orations against Verres we everywhere see, that the Praetor of Syria required the tenths of that Province, which was we know first instituted by God to be paid the Priests. And so Christ's pleading an immunity (who yet was to fulfill all righteousness, that is, to observe the Judaical law) and mentioning the Kings of the nations, is thought to incline also. But because 1. that tribute in Josephus, remitted by Agrippa, was paid by each house, not by each head, and this here is for each head, and 2 ^dly , because, though Christ as man was resolved to fulfill all righteousness, and accordingly paid this, yet as God, or here as the son of God, he was not bound to it, at least 'twas not the custom (which is all that Christ here saith) in other places for the children to pay their fathers those taxes which others paid; and thirdly, because 'tis not so much as intimated that this was paid to the Kings of the nations, but only that among them 'tis not the fashion for Kings sons to pay (which Christ only accommodates to his own purpose,) and fourthly, because Christ was to live as obediently to the Roman laws (as far as they were of force in Judea ) as to the Jewish, and to give example of obedience to all that are set over us by God's providence (and so did in his good confession to Pilate, and making no resistance at his crucifixion,) and fifthly, because there is no evidence but only conjecture, that there was any such Roman tax on every head at that time, or that that was 〈 in non-Latin alphabet 〉 , but on the contrary, the Caesarean tribute-money is denarius a Roman coin (see Note on ch. 22. c.) and if it had been Roman, it would have been gathered by Publicans, and those in all probability would have been here named, whereas on the contrary the persons are here styled as by a known title, they that received the 〈 in non-Latin alphabet 〉 . For these reasons, I say, the former interpretation of the Jewish tax seems to be most reasonable, especially when 'tis not very likely that, (or imaginable how) Christ should call himself a child or son of the Roman Emperors, to whom that tax was paid. One only question may be farther asked, why the payment should fall particularly on Christ and Peter, and not on the rest of the Disciples? To which I answer, 1. that it no way appears by Christ's paying for himself and Peter, that the others did not also pay, and secondly, that it may be very probable that those Receivers did at that time require it only of those that dwelt at Capernaum, and so of Christ and Peter, and that the rest paid it in their several cities.

CHAP. XVIII.

1. AT the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?]

[Paraphrase] 1. Upon Christ's mentioning his resurrection from death, c. 17. 23. and Mar. 9. 31. which they took to be a beginning of his kingdom here, the disciples inquire ambitiously (among themselves, Mar. 9. 33.) who shall have the chief place of dignity in that kingdom of the Messias here? (so again on the same occasion they fall on the same thoughts Mat. 20. 20. Lu. 22. 24. and look that way, Act. 1. 6.

2. And Jesus] called a little child unto him, and set him in the midst of them,

[Paraphrase] 2. And Jesus willing by an emblem, or visible representation to satisfy this question of theirs as far as was useful to them,

3. And said, Verily I say unto you, [except ye be converted and become as little children, ye shall not enter into the kingdom of heaven.

[Paraphrase] 3. Unless you change your inclinations and desires, and take yourselves off from this vain ambitious expectation and pursuit of a carnal kingdom of Christ, and of your receiving dignities and preheminencies in it, you can never be true disciples of Christ, this carnal ambition, and projecting being so contrary to the Christian temper.

4. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.]

[Paraphrase] 4. Two things therefore I shall teach you from this emblem, first, that the state of Christianity is such a state, that he which is most lowly is most capable of eminence in it.

5. And whoso shall receive one such little child in my name, receiveth me.]

[Paraphrase] 5. Secondly that all the lowlyest and meanest persons are so dearly valued by me, that he that would do a grateful thing unto me, cannot find any fitter way to do it then by cherishing, and treating kindly and tenderly any such mean lowly person, especially if it be by showing kindness and tenderness to his soul, endeavoring to advance that in the ways of godliness.

6. But who so shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.]

[Paraphrase] 6. Whereas on the other side, he that shall gall, discourage, drive from me and the Christian practice any such meanest person that comes to me, 'twere for his advantage, that the stone of a mill, not such as women turn with the hand, c. 24. 41. but so big that it is fain to be turned by an Ass, were hung as a weight about his neck, and he then cast into the sea, sure to be hurried presently to the bottom of it.

7. Woe unto the world because of offenses: for it must needs be that offenses come, but woe to that man by whom the offense cometh.

[Paraphrase] 7. Upon this occasion I tell you beforehand, that great-falling off, and apostastising there will be amongst those that receive the faith, great discouragements to obstruct the receiving of it, many will be seduced from the right way, (which is a sad and woeful thing.) But though this be to be expected in respect of the wickedness of some, and seduciblenesse of others, and though it be not imaginable that the word should by God be kept free from all such temptations to sin, (nay God hath thought fit to permit such for the trial and exercise of Christians (yet will this be little matter of excuse, but rather of aggravation of their sin and woe, that shall be instrumental to this end, that shall be the authors of them.

8. Wherefore [if thy hand or foot offend thee, cut them off, and cast them from thee, it is better for thee to enter into life halt or maimed, rather then having two hands or two feet, to be cast into fire everlasting.]

[Paraphrase] 8. And therefore I now forewarn you that if any that is nearest to you (friend, profit, pleasure, as dear to thee as a member or any part of thyself) go about to discourage thee in thy Christian course, to withdraw thee either in gross from the Christian profession, or more particularly from any act of duty to the contrary sin, thou be sure to renounce it, part with it: (Mat. 5. 29, 30.) It being so much more eligible, and desirable for thee to attain eternal bliss, having in thy life time been halt or maimed, that is, passing through some difficulties or austerities, then by escaping those difficulties to run into sin, and so to hazard everlasting fire.

9. And if thine eye offend thee pluck it out, and cast it from thee: it is † better for thee to enter into life [with one eye,] rather then having two eyes, to be cast into hell fire.

[Paraphrase] 9. having here for some years lost the benefit of one of thine eyes.

10. Take heed that ye despise not one of these little ones, for I say unto you; That in heaven their [note a] Angels do always behold the face of my father which is in heaven.]

[Paraphrase] 10. it is a matter of great moment, then, worthy your saddest care, that you do not undervalue or neglect the good, and advantage of any the meanest person, to whose reformation, or establishment, ye are able to contribute anything, but especially that you take care least by neglecting to do what is in your power to do toward the recalling, or confirming, or else by any other means (though but occasionally) ye prove the undoing of any my meanest servants, for I tell you, The Angels which are by God appointed to be their guardians on earth, have yet their continual returns and recourse to God's glorious presence, are near and high in God's favor, always having access to make requests, or complaints in their behalfes, and to receive commands from him concerning them, and therefore these, though little in their own, and the worlds account, are not yet to be slighted, or despised by any, or averted from their course of piety by that means.

11. For the son of man is come to save that which was lost.]

[Paraphrase] 11. For Christ that came to reduce those (see note on c. 11. k.) that are gone astray from the ways of God, must be thought to require the same of you, to be most diligent and industrious to reduce the meanest person upon earth, that is in a course of any danger of ruin to the soul.

12. How think ye? If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?

13. And if so be that he find it, verily I say unto you, He rejoiceth more of that sheep, then of the ninety and nine, which went not astray.]

[Paraphrase] 12, 13. For judge in reason, I pray, by this ordinary resemblance, If an ordinary man on earth have a possession on which he sets any considerable value, be it an hundred sheep, and if one of them be strayed from the rest, and that be discerned by him, doth he not set so great a value on that one lost sheep, as at the present to leave the whole number besides (knowing them safe in the pasture or fold) and go and search diligently and solicitously for that one, and upon the finding it, is he not affected with more joy at the first sight of it, then he is at the beholding his whole flock, which had never run that hazard?

14. Even so it is not the will of your father which is in heaven, that one of these little ones should perish.]

[Paraphrase] 14. And just thus it is with God, he is very unwilling that any the meanest person upon earth should be lost, that might with any care or methods of ours be recovered to piety.

15. Moreover, If thy brother shall trespass against thee, go and tell him his fault between thee and him alone, if he shall hear thee • hou hast gained thy brother.]

[Paraphrase] 15. To this purpose, these directions I shall now give, which I require to be used in the Church forever. If any fellow Christian of thine do thee any injury, and by so doing offend against God, thy charity to him, as it must be sure to put off all thoughts of revenge against him, to forgive him freely, v. 22. so will it oblige thee to use all prudent methods to reduce him to a sense and reformation of his fault (and by the same reason this is to be extended to all other willful crimes of which thou seest him guilty, those being as fit to exercise this part of thy charity towards his soul, as any injury done to thee immediately) and let this be the method, first go and admonish him of it privately, so that it have nothing of shame or reproach joined with it, and if he mend upon such admonition, there's an end, thou hast reason to rejoice as at the finding the stray sheep, that thou hast been so happy an instrument of his repentance.

16. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established.]

[Paraphrase] 16. But if this first method of thy charity succeed not, another essay must be made, take with thee one or two other men, either that the crime which thou layest to his charge, be so confirmed to him by sufficient testimony Joh. 8. 17. that he be no longer able to deny it (as that, which cannot be contradicted or denied, is said to be established, Heb. 6. 16.) or that the authority of these added to that of thy private admonition, may be of more force with him, induce him to condemn himself, at least be more likely to do so, be more weighty in the presence of two or three.

17. And if he shall neglect to hear them, tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as an heathen man, and a Publican.]

[Paraphrase] 17. But if he be still refractary, either through nonconviction of the fact, or non-contrition for it, if this second admonition work not on him, then make it a matter of public cognizance, tell it to the rulers of the assemblies (saith S. Chrysostom, see Power of Keys, c. 2. §. 12.) or tell it in the presence of all the people, that before them the Governor may rebuke him, (as Timothy is appointed to do 1 Tim. 5. 20.) But if this last method succeed not neither, if he be still refractary, thou art then to look on him as a desperate deplored sinner, (see Power of Keys c. 2. §. 9.) fit for the censures of the Church to overtake him.

18. Verily I say unto you, whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall loose on earth, shall be loosed in heaven.]

[Paraphrase] 18. Which ye therefore to whom now I speak, the designed rulers of the Church, and your successors the Bishops, are in this case to proceed to, to use the Keys given to you, as Stewards of the house c. 16. 19. for the ejecting of such, And I assure you, whomsoever (see note on c. 11. k.) ye shall thus cast out of the Church on earth, shall, without repentance, and submission to your censures and reformation upon them, and sincere desire to reconcile, and approve themselves to you, be by me excluded from steaven, These censures of yours, inflicted by this commission from me, shall be backed by me, And so whomsoever ye shall upon sincere repentance receive into the peace of the Church again, he shall by me be pardoned also.

19. Again, I say unto you, that if two of you shall agree on earth as touching anything [note b] that they shall ask, it shall be done for them of my father which is in heaven.]

[Paraphrase] 19. As for the second of the three admonitions, spoken of v. 16. (see note on c. 7. b.) this I assure you, that as the assize of three men among the Jews had some power, so shall any two or three Christians, joining in such a reprehension, be considerable in this matter, having the privilege of God's presence (as in their prayers thus united, so in their united admonitions) to give them authority, assistance and blessing.

20. For where two or three are gathered together in my name, there am I in the midst of them.]

[Paraphrase] 20. For where two or three are met, or assembled for this piece of discipline, (as for any holy action besides) there am I present with them in a special manner, and will not suffer the actions, which thus they undertake by my appointment, to be set at naught by any.

21. Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?]

[Paraphrase] 21. When Christ had gone thus far by way of return from the last to the second, and before he proceeded from that to the first, Peter interposed this question (the answer to whcih comes home to the first of the three also) Sir, seeing I am bound to forbear my brother, or fellow Christian, that injureth me, and not to act any revenge upon him, as we were taught by thee, Mat. 5. 39. and seeing now, upon admonishing him that hath injured me, in case he repent, either on the first, or second, or third admonition, I am to proceed no farther against him, but forgive him, and rejoice that I have done so much good upon him, v. 15. yet because he that hath thus trespassed, and repented once, may possibly trespass again, and repent again, (see Luke 17. 3, 4.) I desire to be taught by thee, how oft I am to do this, to forgive him, that though he repent of his injury, ask forgiveness, and promise to do so no more (see v. 26. 29.) yet oft times relapses again, How oft must I be thus indulgent to him and forgive him upon his request? must I do it often, or seven times?

22. Jesus saith unto him, [I say not unto thee, until seven times, but until seventy times seven.]

[Paraphrase] 22. This rule is to hold eternally, not only for a great, but an unlimited number of trespasses, supposing that the trespasser repent and promise amendment for the future, Lu. 17. 4. (ootherwise thou art not so bound to pass by his trespass, but that thou mayest by the means prescribed v. 15. &c. endeavor his reformation, for in that case that is the greatest charity he is capable of.)

23. Therefore is the kingdom of heaven like unto a certain King, which would take account of his [note c] servants.]

[Paraphrase] 23. To which purpose (to show you how necessary it is for every of you to remit most freely the injuries that are done to you by your brethren, be they never so great, if you expect any remission from God for your sins committed against him) I shall give you this parable, God's dealing with men under the Gospel is very fitly resembled to a King calling his servants to account.

24. And when he had begun to reckon, one was brought unto him, which ought him ten thousand talents.]

[Paraphrase] 24. And when he did so, one of his servants upon account was found to owe him a great sum cast up by ordinary valuation to be a thousand eight hundred seventy five thousand pounds.

25. But for as much as he had not to pay, his Lord commanded him to be sold and his wife, and children, and all that he had, and payment to be made.]

[Paraphrase] 25. But he being not able to pay that sum, his master appointed him to be used as debtors, which are not able to pay, are wont to be used among the Jews, sold, they and their wives and their children, to be servants, and bondmen, • Kings 4. 1. and by that sale the debt to be paid.

26. The servant therefore fell down and worshipped him, saying, Lord, have patience with me, and I will pay thee all.]

[Paraphrase] 26. Hereupon the indebted servant fell down on his face, and besought him that he would stay a while, till he might be able to pay him, and not use this extremity towards him, promising, if he would do so, that he should lose nothing by him.

27. Then the Lord of that servant was moved with compassion, and loosed him, and forgave him the debt.]

[Paraphrase] 27. And his master was merciful, and quitted him of the former sentence, v. 25. and frankly forgave him that vast sum, upon his bare request.

28. But the same servant went out and found one of his fellow-servants, which ought him an hundred penc • and he laid hands on him, and [note d] took him by the throat, saying, Pay me that thou owest.]

[Paraphrase] 28. But when this was done, this servant, that had been thus mercifully and magnificently dealt with by his master, having had ten thousand talents forgiven him, met with one of his fellow-servants, which ought him somewhat, one hundred denarii, valued to three pounds two shillings sixpence of our money, a contemptible sum in comparison with what had just now been forgiven him, and he presently apprehended him in a most rigid manner, requiring him to make present payment.

29. And his fellow-servant fell down at his feet and besought him, saying, Have patience with me, and I will pay thee all.]

[Paraphrase] 29. And this fellow-servant of his besought him with as much humility to forbear him, as he had v. 26. b • sought his masters forbearance for six hundred thousand times as much.

30. And he would not: but went and cast him into prison, till he should pay the debt.]

[Paraphrase] 30. And that servant that had had so much forgiven him, would not forgive so little, but dealt with him in the extremest rigor, cast him into prison never to be released, but upon paying the whole debt.

31. So when his fellow-servants saw what was done, they were very sorry and came and told unto their Lord all that was done.]

[Paraphrase] 31. For this all the fellow-servants that saw it, were much troubled, both for the unhappy lot of him that suffered, and the unreasonable behavior of him that thus dealt with him, in so distant a matter from what himself had so lately found from his master, and upon this they came and informed their master of it.

32. Then his Lord, after that he had called him, said unto him, [O thou wicked servant, I forgave thee all that debt, because thou desiredst me.]

[Paraphrase] 32. O thou unconscionable man, thou canst not but remember, how I lately forgave thee all that vast sum owing to me by thee, (with which this of thy fellow-servant to thee beareth no proportion) and that upon thy bare request, having no motive, beside my own compassion to an helpless creature, to invite me to so great a mercy.

33. Shouldst not thou also have had compassion on thy fellow-servant, even as I had pity on thee?]

[Paraphrase] 33. Was it not then reasonable for thee that hadst received pardon of so vast a debt from thy master, or superior, to have (in like manner as I gave thee example) shown pity to thy fellow-servant, to whom thou wert so much more obl •• ed then I to thee, and to have remitted him so small a sum, when I forgave thee six hundred thousand times as much.

34. And his Lord was wroth, and delivered him to the [note e] tormentors,] till he should pay all that was due unto him.

[Paraphrase] 34. Upon this, the master was most justly enraged against him, and used him as he had done his fellow, v. 30. and though he had before remitted him, yet upon this unworthy impious behavior he revoked his designed mercy, and cast him into prison.

35. So likewise shall my heavenly father do also unto you, ife ye from your hearts forgive not everyone his brother their trespasses.]

[Paraphrase] 35. By this resemblance ye see what measure ye must expect from God in this matter, For just so shall God deal with you, remit nothing of that rigor against you, which you use against others, deal most severely with you, if ye do not clearly, plenarily, and sincerely (without any reservation, or design to have God execute any vengeance for you, or the like) forgive all injuries, how great soever, (being certainly far below the proportion of yours against God) that are done to you by any man living.

Annotations on Chap. XVIII.

[ a] V. 10. Angels ] That Angels are God's ministering spirits, and do perform his commands in guarding his servants here below is the doctrine of Scripture, Heb. 1. 14. and so several times in the Revelation, where the seven Spirits c. 1. 4. and c. 4. 5. (that is, saith Andreas Caesareensis, seven Angels ) are said in heaven to behold his face, in the same manner as is here affirmed of them. But whether the 〈 in non-Latin alphabet 〉 , their Angels here, be to be defined singular Angels peculiarly designed to particular persons, is not here distinctly affirmed, only that they are, as God sees fit, employed in services for the benefit of these little ones▪ that is, of Christians: And of that there is no doubt. Thus saith Origen contr. Cels. l. 6. 〈 in non-Latin alphabet 〉 , the Angels that are appointed to preside over them, as guardians, to counterwork the treacheries and policies of Satan; That these are said continually to behold the face of God, is, saith Dionysius Alexander. 〈 in non-Latin alphabet 〉 , because they continually and steadfastly behold the beauty of God, and never fall off from that dignity and preferment (as Lucifer did) which they enjoy by their nearness to the true, real, eternal good. But there is besides this, a more peculiar notation of the phrase, as to behod the face, signifies to wait, attend as a servant, Psal. 123. 2. as a Minister to be ready at hand, to do whatsoever is commanded. Thus in Elias Levita, speaking of the word Mitateron, he is, saith he, 〈 in non-Latin alphabet 〉 princeps facierum, Prince of faces, that is, Angelus qui semper videt faciem regis excelsi, &c. an Angel which always beholds the face of the high King, &c. that is, of God. And both these put together make up the full sense of the words, which yet farther note a more eminent sort of Angels.

[ b] V. 19. Shall ask ] It is somewhat uncertain what is the meaning of 〈 in non-Latin alphabet 〉 here. For that it is not in the Active, which is ordinarily used for asking (see c. 21. 22.) is clear, and if it be rendered in a Passive sense, then it will be whatsoever they shall be required to, and refer to the one or two, that are taken v. 16. that is, required to go along with the admonisher; which being here part of Christ's institution, it may consequently be said of it, as a promise from Christ, 〈 in non-Latin alphabet 〉 &c. it shall be unto them from my father, that is, my father shall give authority to that, which they being thus called, or required, 〈 in non-Latin alphabet 〉 shall agree on. The reason of which is given v. 20. For where two or three are thus assembled in my name, according to my appointment, there am I in the midst of them. This hath that degree of appearance of truth, that I thought fit here to mention it, but not so much certainty, as to put it in the margent, or to impose it as the primary sense in the Paraphrase.

[ c] V. 23. Servants ] The servants here, that the King or Lord is supposed to call to account, seem to be those, which are entrusted by him to negotiate for him, such as are mentioned, c. 25. 14. and Lu. 19. 13. And proportionably his reckoning with them here, v. 24. is all one with that, Mat. 25. 19. and the same phrase 〈 in non-Latin alphabet 〉 is used in both places, which in S. Luke (who calls him a King also, as he is here) c. 19. 5. is expressed by commanding his servants to be called, that he might know how much everyone had gained by trading, that is, what every man had gotten, and had ready, to bring him in, above the money which he received. That is there set down to be a very strange increase, one pound had been improved into ten, v. 16. another into five pounds, v. 18. and in S. Matthew, five are increased into five more, two into two more. And so in both Evangelists some such increase is brought in by everyone, but only by him that had laid it up in a napkin, and been perfectly idle, done nothing with it. Agreeably to this it here follows, that one of these servants, when he comes to be reckoned with is found upon account, to be indebted to his Lord ten thousand talents, which at the rate of 750 ounces of silver to a talent and of five shillings an ounce, arises to one thousand eight hundred seventy five thousand pounds, a vast sum of money. And that being required, he was no way able to make payment, and so was adjudged by his Lord (as such debtors are wont) to be sold, &c. upon this his petition to his Lord is, that he will bear with him a while, and he will repay him all, that upon account was due unto him, all the ten thousand talents, And thereupon his Lord moved with pity towards him not only 〈 in non-Latin alphabet 〉 , released him from that sentence of selling and imprisoning, before decreed against him, but also remitted him 〈 in non-Latin alphabet 〉 , the whole debt the ten thousand talents, for which he was cast into prison. 'It is true indeed that the word 〈 in non-Latin alphabet 〉 here used, and rendered debt, doth also signify usury, or interest, and so might be thought to signify here not the whole debt, but only the interest, that would be due for the forbearance of it for the space that he now desired. To this also the words of the servant's request seem to incline, which were only these that he would have patience, that is grant him some time, promising if he would, to pay him the whole sum, and not desiring the forgiveness, or remission of that. But although 〈 in non-Latin alphabet 〉 sometimes signifies use, yet it signifies a loan or debt also, and so it is expressed to do here, v. 30. 32. 34. and the Arabic reads Colla mah alaihi, all that was upon him, all that he was liable to, or responsible for, now that was plainly not only all the interest that his desired forbearance would arise to, but even the principal itself. For though the servant doth not beg the absolute remission of that, but uses the ordinary form of insolvent debtors, which desire patience, or release from prison, and labor to incline the Creditor to that, by fair promises, that he shall lose nothing by them, yet God's mercy expressed by this of the Lord's, and the example set to us, in the former passage, v. 22. of plenary and absolute forgiveness of what is already suffered (and not only of what may follow) will certainly extend it to the whole sum, and not suffer it to be restrained to no more then the Creditors request; the interest for forbearance. And so the other part of the Parable, his dealing with his fellow-servant doth demonstrate also, for there that which he would not forgive, was (in all reason) answerable to that, which the Lord had forgiven him, (differing only in the quantity of it, so few denarii on eight parts of an ounce, to so many Talents, and answerable to that is the brothers trelpasse against me in proportion to thy sins against God ) and that is there called 〈 in non-Latin alphabet 〉 (in a word which is not capable of that ambiguity) the debt, v. 30. not the interest, and 〈 in non-Latin alphabet 〉 , all that debt, and therefore this is most reasonably to be pitched on as the meaning of the place, and the Conclusion from thence, this plain truth, that God's pardons here in this life are not to us Absolute, while we become uncharitable to our brethren, but, according to the petition in our Lord's Prayer, answerable to our dealings with others, and so conditional, and are no longer likely to be continued to us, then we perform that condition.

[ d] V. 28. Took him by the throat ] The word 〈 in non-Latin alphabet 〉 is not only to choke or throttle, but also, according to the use of the Hebrew 〈 in non-Latin alphabet 〉 (which sometimes is rendered 〈 in non-Latin alphabet 〉 , 1 Sam. 16. 14. sometimes 〈 in non-Latin alphabet 〉 ) signifies to pluck, to exagita • e, to trouble, to hale, to shake, to terrify, and so it may here signify.

[ e] V. 34. Tormentors ] 〈 in non-Latin alphabet 〉 saith Hesychius, it not only signifies one that explores, and examines, and puts upon the rack (in which notion it cannot be taken here) but also a keeper of a common gaol, and so it must do here, the usage in this verse being proportionable, and parallel to that, which this man had dealt to his fellow-servant, v. 30. which was casting him into prison, until he should pay the debt, which argues the 〈 in non-Latin alphabet 〉 here, to whom he is delivered, to be the keeper of that prison and no more, there being no use of the rack, or torment in this business.

CHAP. XIX.

1. AND it came to pass that [when Jesus had finished these sayings,] he departed from Galilee, and came into the coasts of Judea beyond Jordan.

[Paraphrase] 1. when all those occasions were over, on which he spake those things,

2. And great multitudes followed him, and he healed them [there.]

[Paraphrase] 2. no less in Judea now, then before in Galilee.

3. The Pharisees also came unto him, tempting him, and saying, Is it lawful for a man to put away his wife for every cause?

4. And he answered and said unto them, [Have ye not read, that he which made them at the beginning, made them male and female?

5. And said, For this cause shall a man leave father and mother, and shall cleave to his wife, and they twain shall be one flesh.]

[Paraphrase] 4, 5. Ye cannot but remember the strict union, and conjunction betwixt man & wife which was appointed by God in the creation, Gen. 1. 27. where as soon as the man and woman were created, We find this conclusion made by Adam, (or rather the historian) Gen. 2. 24. that the man was to forsake all and cleave to his wife, and continue with her as inseparably as with another part of the same flesh, (see note on Lu. 16. b.)

6. Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let no man put a sunder.

[Paraphrase] 6. And therefore thus are they to be thought of, as two by God united into one, and then sure that which hath been thus instituted by God, must not by man be altered, it ought still to continue among you, as it was first instituted, 'tis utterly unlawful (unless in case of falseness to the husbands bed Mat. 5. 32.) to put the wife away.

7. They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?]

[Paraphrase] 7. To this the Pharisees objected, saying, What account then is to be given of that precept in the Law, wherein Moses appointed the husband (in some cases mentioned by him Deut. 24. 1.) to give a bill of divorce unto the wife, in this manner permitting him to put her away?

8. He saith unto them, [Moses, because of the hardness of your hearts suffered you to put away your wives, but from the beginning it was not so.]

[Paraphrase] 8. God in the Mosaical economy, knowing you Jews to be so imperswasible and obstinately bent to your own lusts and rages, that in case you were obliged to live with hated wives, and not permitted divorces, it would probably cause in you some greater sin, for the preventing hereof allowed a dispensation in his point, tolerated divorces, and took so much pity and care of the oppressed hated wife, as to provide this kind of releef for her, commanding to give a bill of divorce thereby as by an act of manumission to restore her liberty to her, with all decently to send her out of the family and in some sort endow her: But this you see (v. 4, 5.) was very distant from the appointment of God in the first institution of marriage.

9. And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery, and who so marrieth her that is put away, doth commit adultery.]

[Paraphrase] 9. And accordingly I now define that whosoever shall use that liberty so frequent among you, to put away his wife, for any lesser cause then that of fornication, and then think it free for him to marry again, that man by marrying another, whilst his wife is alive, (from the obligation to whom he is not, nor can be freed) is consequently guilty of adultery, and so likewise he that marrieth her that is divorced, taketh another man's wife, which is adultery also.

10. His disciples say unto him, If the case of the man be so with his wife, [it is not good to marry.]

[Paraphrase] 10. Hereupon his own disciples began▪ to object, that if marriage brought such an inseparable conjunction with it, then sure the inconveniencies and hazards of marriage above the advantages and conveniencies of it would be so great, that it were more prudent not to marry at all, then to be subject to such possible inconveniencies.

11. But he said unto them, All men cannot receive this saying, save they to whom it is given.]

[Paraphrase] 11. To this objection he gave this answer, that all men are not capable of that prudential ap horisme [that a single life is more profitable and fit for their turn, then marriage] but those only, whom God hath some way more then ordinarily fitted for it, by some special gift.

12. For there are some [note a] Eunuchs, which were so born from their mothers womb: and there are some Eunuchs, which were made Eunuchs of men: and there be Eunuchs which have made themselves Eunuchs for the Kingdom of heavens sake. He that is able to receive it, let him receive it. ]

[Paraphrase] 12. For some live unmarried, as being naturally enabled to do so chastely, and without great difficulty, some, as being by men disabled (of which sort there were very many among the heathens, ordinarily called Eunuchs) some out of firmness of resolution have gotten that mastery over themselves, that they can live chastely in a single life, and do so on purpose, that they may have fuller vacancy to set themselves apart for the duties of Christianity. Now he that finds this agreeable to his condition, and can thus conquer and subdue himself, he may do accordingly, if he please, and shall do well, and wisely in so doing.

13. Then were there brought unto him little children, [that he should put his hands on them, and pray: and the Disciples rebuked them.]

[Paraphrase] 13. that by imposition of hands he would bestow his benediction upon them. And his disciples would have chid them away.

14. But Jesus said, Suffer little children and forbid them not to come unto me: for [of such is the kingdom of heaven.

[Paraphrase] 14. their meekness, humility and docility, are the temper, which of all others is most like that which is required of disciples of Christ.

15 And he laid his hands on them,] and departed thence.

[Paraphrase] 15. And using that ceremony of imposition of hands, frequent among the Jews in all kind of benedictions, he bestowed his blessing upon them.

16. And behold, one came and said unto him, Good master, [what good thing shall I do that I may have eternal life?]

[Paraphrase] 16. what is the condition required of me to make me capable of Eternal bliss?

17. And he saith unto him, [Why callest thou me good? there is none good but one, that is God: but if thou wilt enter into life, keep the commandments.]

[Paraphrase] 17. thy calling me good, without conceiving me to be God is not right. But for thy question of the way to eternal bliss, this is soon answered, 'tis by obedience to God's commandments.

18. He saith unto him, Which? [Jesus said] Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness.]

[Paraphrase] 18. Jesus said, those great precepts given by God to Moses, containing the heads of all duties both toward God and man, particularly those six of the second sort, containing the duty toward man.

19. Honor thy Father and thy mother, and, [Thou shalt love thy neighbor as thyself.]

[Paraphrase] 19. Thou shalt not design advantage to thyself by another man's loss, or desire anything that is his, but consider his good, as well as thine own, which is the sum of the last commandment.

20. The young man saith, [All these things have I kept from my youth up: What lack I yet?

[Paraphrase] 20. All these parts of duty I have sincerely observed all my life, what more is required of me?

21. Jesus said unto him, [If thou wit be [note b] perfect, go and fell that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me.]

[Paraphrase] 21. If thou wilt ascend to that higher pitch, to which I come to raise men, if thou wilt be a Christian, then must thou, upon contemplation of the reward that is laid up in heaven for all that sincerely obey me, be contented to part with all the wealth of the world, whensoever that is required of thee, either directly (as now I command thee to sell and give to the poor all that thou hast, and so to follow me, as all my disciples have done, though they had not so much to part with, as thou hast) or by consequence when thou canst not obey any particular precept without danger of being undone by it.

22. But when the young man heard that saying, he went away sorrowful: for he had great possessions.]

[Paraphrase] 22. When the young man heard Christ say this, he was much grieved, because he had a very great estate, and therefore seeing he could not be a Christian at any cheaper rate, he forsook, or departed from Christ, would not pay so dear for that perfection.

23. Then said Jesus to his disciples: Verily I say unto you that [a rich man shall hardly enter into the kingdom of heaven.]

[Paraphrase] 23. It is very difficult for a wealthy man to undertake that condition, required of all by me, that will be Christians, and come to bliss now under the Gospel.

24. And again I say unto you, [It is easier for a [note c] camel to go through the eye of a needle, then for a rich man to enter into the Kingdom of God.]

[Paraphrase] 24. The rich man setteth his heart upon his riches, and trusting in them, Mar. 10. 24. must part with as much of his humor, before he can be capable of being a Christian, of performing the condition by me required to attain bliss, as that beast, Camel or Elephant &c. which is of the greatest bulk, must part with, to be qualified to pass through the straightest place.

25. When his disciples heard it, they were exceedingly amazed, saying, [Who then can be saved?]

[Paraphrase] 25. If the way prescribed by thee to bliss be as straight as a needles eye, who then can undertake it? who can come to bliss upon such terms as these? who is there that according to this rule is qualified for salvation?

26. But Jesus [beheld them, and said unto them, With men this is impossible, but with God all things are possible.]

[Paraphrase] 26. looked upon them (as examples of the practicablenesse of this doctrine, of forsaking, parting with all to follow him) and tells them, to encourage them, that, it seems, those things which are in themselves so hard, and so unreasonable for mere men to do, are yet very possible for God; and so this of contemning the world, working such a change on a worldly man's heart, that he shall liberally bestow his wealth, and not place any confidence in it, is a work, that God doth ordinarily work in men's hearts, and enables them to do with ease.

27. Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee, what shall we have therefore?

28. And Jesus said unto them, Verily I say unto you, [that ye which have followed me, in the [note d] regeneration, when the son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.]

[Paraphrase] 28. ye that are now my disciples, and have by receiving the faith and baptism left all to follow me, shall, as soon as I come to my kingdom, be highly honored and rewarded by me, or, You that have received me and followed me, and persevered constant to me, continued with me in my temptation, Lu. 22. 28. shall in the new age, or state, (taking its beginning from the resurrection, and ascension of Christ) have a power in the Church instated on you, as my successors, somewhat proportionable to that of the several Rulers of the Tribes among the Jews, (a token of which are the keys, after given to them, and promised, as here, c. 16. 19.) The power which my father hath given me on earth, shall at my departure be instated upon you, Lu. 22. 29.

29. And everyone that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my names sake, shall receive an [note e] hundred fold,] and shall inherit everlasting life.

[Paraphrase] 29. And whosoever shall for my sake part with any of the advantages and possessions of this life, whatsoever it is, he shall be so far from being a loser by it, that he shall in this very life be by that means abundantly more richly provided for; in the same proportion, that he which in the harvest hath the most plentiful returns to his seed and pains-taking. (c. 13. 8.)

30. But many that are first shall be last, and the last shall be first.]

[Paraphrase] 30. But though you have advantage of other men in being thus early in Discipleship, yet 'tis very possible that some that come after you in time (as Paul) may labor as fervently, deserve as much, and consequently be as richly rewarded as you. (upon which follows the parable of c. 20. 1.)

Annotations on Chap. XIX.

[ a] V. 12. Eunuchs ] The word 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 have a vulgar ordinary signification, which is known by the English use of the word Eunuch, that is, in the expressions of the Grammarians, 〈 in non-Latin alphabet 〉 , &c. And accordingly three sorts of them are ordinarily set down, 1. 〈 in non-Latin alphabet 〉 castrati; 〈 in non-Latin alphabet 〉 , 2. 〈 in non-Latin alphabet 〉 , and 3. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , But here the Context which sets it in opposition to marrying, makes it clear, that Eunuchisme is taken for the chastity of a single life, howsoever acquired, whether 1. by natural temper, or 2. by some outward accidental weakening, or debilitating of nature, as was frequent among the Gentiles, in order to some offices and services, to which men, that were thereby secured from desires, were designed; Such, if it were done by themselves, are called by the Apostles Canons, 〈 in non-Latin alphabet 〉 self-murderers, 〈 in non-Latin alphabet 〉 , enemies of God's workmanship, Can. 22, 23. or 3 ^lie , by firm purpose or resolution of mind, assisted by God's grace, in order to his service; such were the ascetae, 〈 in non-Latin alphabet 〉 , those that imposed hardships on themselves, and combated with their own desires. Thus in Phavorinus, the word being deduced according to some Grammarians from 〈 in non-Latin alphabet 〉 , to have the mind well or wisely disposed, it signifies, saith he, 〈 in non-Latin alphabet 〉 , to have nothing to do with anything of venery or carnality, for, saith he, the Ancients 〈 in non-Latin alphabet 〉 , called all things of that kind, follies; Thus we know the Scripture hath expressed any such unlawful commission, the doing folly in Israel, and so 'tis cited out of Aristophanes, 〈 in non-Latin alphabet 〉 , to abstain from sleep and all foolish things, where yet Aristophanes hath only 〈 in non-Latin alphabet 〉 , which the Scholiast expounds by 〈 in non-Latin alphabet 〉 , saith he. But 'tis possible that the place in Aristophanes is to be read 〈 in non-Latin alphabet 〉 instead of 〈 in non-Latin alphabet 〉 , and then there is no question, but that 〈 in non-Latin alphabet 〉 sleep might be a civil word for things of that nature, as in the Wise man, 〈 in non-Latin alphabet 〉 signifies.

[ b] V. 21. Perfect ] What is the notion of 〈 in non-Latin alphabet 〉 perfection here, must be defined by considering what is meant by entering into the kingdom of heaven, v. 23. For it appeareth that the not undertaking the condition required of the young man by Christ, to his being perfect, doth also exclude him from entering into this kingdom, or render him uncapable of it. Now that kingdom of heaven, signifying that crown of eternal life and bliss, which was this man's aim, v. 16. the entering into that kingdom is the undertaking the condition now required by Christ, or the attaining that bliss by performing that condition, and therefore his going away v. 22. that is, forsaking of Christ, caused by the greatness of his riches, is all one with the rich man's not being able to enter into that kingdom v. 23. This again appeareth by the question and answer ensuing, v. 25. where when the Disciples ask, Who then can be saved? (whatsoever they mean by that, whether, who can be a Christian? as the word rendered escaping or being saved often signifies, (see Mat. 10. h. Lu. 13. b. and Rom. 10. a.) or whether who can come to heaven? ) Christ's answer is, by looking upon them, &c. intimating them to be examples of this possibility, capable of this salvation, this entering into the kingdom of heaven, as having performed the condition requited to qualify them • or it. From these premises it seems necessary to conclude that the perfection here spoken of is Christianity itself, (and not only an heroic eminent degree of it) and that the condition here required to it is matter of command, not counsel only, and such, as he that will not ascend to, (the young man here) cannot be called or deemed a Christian, cannot attain to bliss, as 'tis now offered under the Gospel. From hence it follows not, that no man is saveable, or a Christian, but he that sells all, and gives it to the poor, and so follows Christ, for there is no command elsewhere given by Christ to all men to do so, (and this command here given to this young man, and the like, in some degree, to the Disciples, to leave their nets, that is, their whole estates, and follow him, obliges none but those to whom it was given) but only thus, that he that loves anything more then Christ, is no Christian, that whatsoever Christ shall at any time by any explicit command, as here, or else by his providence (by making it impossible to preserve my fidelity to him, or obedience to any known command of his, without parting with my wealth &c.) require of me, I must impartially perform it, though it be with the loss of my estate, or even of life itself, and if I do not resolve, and undertake to do so, I cannot be saved, I am no Christian. Or if having vowed it, (as every Christian doth in Baptism, vowing there, whensoever the world comes in competition with Christ, to forsake the world and follow Christ ) I do not in time of trial perform it, I forfeit the privileges of Christianity, all title to bliss. And this is it that maketh it so hard a thing for the rich man, and even so impossible for him that trusteth in riches, Mar. 10. 24. (that hath reposed any confidence in them, that depends, or looks on them as his felicity) to enter this kingdom, to be, and continue Christian, to attain this perfection or this bliss; for, where his treasure is, there will his hear • be also.

[ c] V. 24. Camel ] It was an ordinary proverb among the Jews that An Elephant cannot pass through the eye of a needle to signify the most impossible thing. Thus in the Babyl. Talmud▪ Perek Haroe Barachoth, You perhaps are one of Pombeditha (an Academy of Jews in Babylon ) where they can make an Elephant pass through a needles eye; signifying them a vain-glorious people, that would boast of doing impossibilities, and in Gemara 〈 in non-Latin alphabet 〉 there is no Elephant that enters by the hole of a needle. This proverb Christ was willing to change from the Elephant, which was a beast that few had seen, to a Camel, which was very ordinary in Syria, and whose bunch on his back is apt to hinder his passage through any narrow entrance. This being thus premised, as the full account of the place, it is yet farther observable that Phavorinus on the word 〈 in non-Latin alphabet 〉 , saith, that 'tis not only the name of that beast, but 〈 in non-Latin alphabet 〉 , it signifies also a cable with which the mariners bind the anchors, and cites this place of the Gospel, as belonging to that signification of the word; & so Theophyl. that 'tis 〈 in non-Latin alphabet 〉 , a cable with which Mariners use to • ast their Anchors. Were the word to be found in that sense in other Authors, it would be an ingenious conjecture, but this word for a cable, (from which the English probably comes with a light change of [m] into [b]) is by Soudas, and the Scholiast of Aristophanes written with [ l ] 〈 in non-Latin alphabet 〉 , and so in Hesychius (from whom Phavorinus ordinarily borrows) for so sure should it be read 〈 in non-Latin alphabet 〉 (which is now 〈 in non-Latin alphabet 〉 , And so this being the only place cited by Phavorinus, (and from him or with him observed by others) 'tis more possible, that it was but a conjecture of that Grammarian, and so of no more authority then such; And therefore the proverbial speech among the Hebrews forementioned (the using of which was not extraordinary with Christ, see Note on c. 10. i.) to him probably unknown, but to us made clear by their writings, may remove all that difficulty, the not discerning of which put him upon that bolder interpretation. Mean while the application of that Proverb to the rich man's turning Christian, or entering bliss, is no farther to be extended, then to signify the greatness of the distance, and so of the change or passage from one of these states to the other, the rich man's trusts, and joys, and confidences being so contrary to the Christians, and so perfectly irreconcilable with them. This is so far affirmed by Plato 5. de Leg. 〈 in non-Latin alphabet 〉 , 'tis impossible to be exceeding good, and exceeding rich, that Celsus, the heathen enemy of Christ and Christians, saith, that this speech of Christ's was but a corrupting of that speech of Platos, See Orig. cont. Cels. l. 6. p. 294.

[ d] V. 28. Regeneration ] The word 〈 in non-Latin alphabet 〉 signifies properly a new or second state, 〈 in non-Latin alphabet 〉 , say the Grammarians. 'It is used among the Pythagoreans for the return of the soul, 〈 in non-Latin alphabet 〉 , when that soul which was once in him, that is dead, comes back to life again in another body. In sacred Writers 'tis used agreeably for the resurrection, whether that of the future being of body and soul, or that which Christ is pleased to make preparative to it, the spiritual proselytisme, expressed by that phrase, Tit. 3. 5. the change and renovation of the soul and affections in this life, and as a token and sign of that work of Christ's, it is used for Baptism, that being born of water and the Holy Ghost, Joh. 3. And so hath Phavorinus observed, 〈 in non-Latin alphabet 〉 , 'tis set to signify Holy baptism, (see Note on Mat. 3. a. and Joh. 3. a.) Farther yet, and by the same Analogy, it may signify that second or new state, that 〈 in non-Latin alphabet 〉 , in Isaiah, that age to come, that is, the state of the Church under Christ, or his spiritual kingdom, beginning at the Resurrection of Christ, and this, either in respect of the beginning of it, Christ's Resurrection, which is fitly styled 〈 in non-Latin alphabet 〉 the new birth of Christ, or else in regard that all other things (that is, the general disposal of all things in the Church) are become new, 2 Cor. 5. 27. the Gentiles received into the Church, the Jewish Priesthood, and ceremonies abolished, &c. If this last sense be here made use of, then it will be most agreeable to the ordinary punctation of our printed Copies which set a comma after 〈 in non-Latin alphabet 〉 , ye that have followed me, and another again after 〈 in non-Latin alphabet 〉 , in the regeneration, severing the latter from the former, and joining it so with 〈 in non-Latin alphabet 〉 ye shall also sit, &c. that what is betwixt 〈 in non-Latin alphabet 〉 &c. when the son of man shall sit on the throne of his glory, shall be as in a Parenthesis, to explicate what is meant by that time, and what that in the regeneration signifies, viz. when Christ shall be gone to heaven, and all power in the Church solemnly enstated on him. At which time they shall be placed in authority next unto him, as the four and twenty Elders, Rev. 4. 4. are next to him that sits, in the midst, upon the throne. And thus that which is in these words here proposed to Peter and the rest of the Disciples, by way of reward for following him, will be exactly proportionable to that other promise in the same kind made to them in the person of S. Peter, c. 16. 19. For the giving the keys there, was the enstating on them a power in the Church, to which they were to succeed, under and after him, upon his Ascension, which very thing is clearly expressed by sitting on seats, and judging the twelve tribes; The expression being taken from the 〈 in non-Latin alphabet 〉 , or chief of the tribes among the Jews, who had a dignity inferior, but (in that circuit) next to the Regal, to which Christ was by his Ascension enthroned. What this dignity and power was to be, is discernible both by that place of the donation of the keys, and more particularly by that, which c. 20. is added upon this very occasion; There the sons of Zebedee, or their Mother, in their behalf, having on this present promise of Christ, built an expectation of some earthly greatness, particularly of that (so familiar among them) of the 〈 in non-Latin alphabet 〉 , the chief of the tribes, thereupon they petition, that they in the dispensing of these dignities among the Twelve, might have the 〈 in non-Latin alphabet 〉 (as Judah and Joseph among the Jews) the praeeminence above the rest of the Twelve, whereupon Christ disabuses her, and shows them that they were no kind of secular advantages (or such as would be very desirable to them) which were likely to come in to them by this means (see Power of keys c. 5. §. 13. &c.) By which answer of Christ to the Disciples, reflecting on the dignity and office of Judge here mentioned, it is in some degree evident, (what S. Augustine affirmeth) that the judicature here spoken of, is that in the Church of Christ; Yet because it is by S. Paul also affirmed of the Saints, that they shall judge the world, 1 Cor. 6. 2. and because in S. Luke c. 22. 29. there is joined herewith the eating and drinking at his table in his kingdom, and because Mar. 10. 30. (which is parallel to this,) beside the reward in this time (this world) there is mention of the world to come also, and everlasting life, therefore it will be most safe to interpret this judging here, of the Apostles power in the Church of Christ, yet so as may not exclude that future dignity also.

[ e] V. 29. Hundred-fold ] There is a saying in the Alcoran very agreeable to this, Quiopes suas erogant in via Dei similes sunt grano, quod septem spicas germinavit, They that lay out their riches in the way of God, are like a grain of corn which hath shot out seven stalks. Now supposing every of those stalks or ears to have ten corns in it, that will be the seventy-fold spoken of, Mat. 13. But supposing fourteen or fifteen in each, (as in the most fruitful places and years it is) then it amounts to an hundred-fold, and so the hundred-fold, being the proportion of the most fruitful messuage, is here set down as the harvest of the Christian (that suffers or gives for Christ's sake) and that in this life.

CHAP. XX.

1. FOR the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire laborers into his vineyard.]

[Paraphrase] 1. If you do not perfectly understand what was last said, (of the last shall be first, &c.) then a resemblance of it (and in that of all God's dealing with men in the Church) you may have in a man of an estate, managing it himself, by the manner of his dealing with his hired laborers; First he went out as soon as it was light (answerable to Christ's calling and sending the twelve at the beginning of men's receiving the faith c. 9. 38. and c. 10. 1.) into the market place, where day-laborers were wont to stand, expecting employment, to hire laborers for his vineyard.

2. And when he had agreed with the laborers for a penny] a day, he sent them into his vineyard.

[Paraphrase] 2. And having agreed with a certain number for a set determinate wages of seven pence half-penny,

3. And he went out [about the third hour;] and saw others standing idle in the market-place.

[Paraphrase] 3. about nine of the clock in the morning.

4. And said unto them, Go ye also into the vineyard, and [whatsoever is right I will give you.] And they went their way.

[Paraphrase] 4. I will not bind myself to give you the wages of a whole day for this part of it, but according as you shall, for the time you are in, behave yourselves in the vineyard, you shall be rewarded.

5. Again he went out [about the sixth and ninth hour,] and did likewise.

[Paraphrase] 5. about twelve at noon, and about three in the afternoon.

6. And about the eleventh hour he went out and found others standing idle] and saith unto them, Why stand ye here all the day idle?

[Paraphrase] 6. And about five in the evening he went out again, and found others looking for work, willing to be employed, but not entertained by any,

7. They say uuto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard, and [whatsoever is right that shall ye receive.]

8. So when even was come the Lord of the vineyard saith unto his Steward, call the laborers and give them their hire, [beginning from the last unto the first.]

[Paraphrase] 8. beginning first with those that came in latest, and so ascending to them that came in first.

9. And when they came that were hired about the eleventh hour, they received every man a penny.]

[Paraphrase] 9. And when they came to be paid that had entered last upon their work, he gave them a whole days hire, upon their good discharge of that one hour in the vineyard.

10. But when the first came, they supposed that they should have received more, and they likewise received every man a penny.]

[Paraphrase] 10. But when they came which were hired first, and wrought from the morning all day, they thought that they should have more then they which had been less time in the vineyard, but they were mistaken in their expectation, had no more then the sum for which they were hired.

11. And when they had received it, they murmured against the good man of the house,

12. Saying, These last have [note a] wrought but one hour, and thou [hast made them equal unto us, which have born the burden and heat of the day.]

[Paraphrase] 12. hast given them as much wages as we, which have labored all day long.

13. But he answered one of them, and said, Friend, I do thee no wrong, didst thou not agree with me for a penny?

14. Take that thine is, and go thy way, I will give unto this last even as unto thee,]

[Paraphrase] 14. Be thou content with that which comes to thy share, according to agreement, this man that came last to work (it being not his fault that he came not sooner, but his not being sooner called v. 7. and he having labored honestly and cheerfully ever since he came) shall by me, who accept the will for the deed, be rewarded with the same reward that thou hast.

15. Is it not lawful for me to do what I will with mine own? Is thine eye evil because I am [note b] good?]

[Paraphrase] 15. And sure thou hast no reason to complain. What reason is there that my bounty to others should be matter of envy and discontent to thee? or that thou shouldest be the judge, how I am to deal with thy brother? Many reasons there may be which thou knowest not, why they that came in last to the vineyard, if they were not sooner called, or not so powerfully as others, should be rewarded as liberally as they that have longer labored; for a few acts of the will, if they be more intense and heroical, may in equitable estimation countervalue the work of a far longer time, as the thieves confessing Christ, when he was on the Cross, when his Apostles had forsaken him, and so Paul called last, was in labor more abundant, and so ranked with the first, and so many that came in to Christ in the cool of the day, when persecution was over, might yet be as cordially intense and affectionate in his service, as they that suffered for him, and so some that come to repentance more aged then others, and those that at Christ's preaching came in to Christianity, compared with those that had lived in the Jewish Church all their time, see note b.

16. So the last shall be first, and the first last; for many be [note c] called, but few chosen.]

[Paraphrase] 16. And thus that, which was said before c. 19. 30. is evident, that some that come after you in time, may prove as richly rewardable as you, For the known saying is very true, that they that have favors done them by God beyond others (as to be first called, was a special favor to the disciples, of which no reason can be given, but God's will) do not always exceed all others in labor and Christian diligence (as the Apostle S. Paul called long after, and therefore by himself styled less then the least, and born out of due time, as called after Christ's being gone to heaven, yet did labor more abundantly then all the twelve) nay some of them apostatize and fall off from Christ, as Judas did, and so of the whole nation of the Jews 'tis clear, that they were the men to whom God was first made known, and to whom Christ and the Gospel were first sent, they were first called to the faith, and first believed on him, and yet few of them in comparison continued faithful to him, but the Gentiles that are after called, do especially believe, and stick close to him, and consequently are accepted of him.

17. And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them,

18. Behold, we go up to Jerusalem, and the son of man shall be betrayed [unto the chief Priests and to the Scribes, and they shall condemn him to death.

[Paraphrase] 18. to the Sanhedrim there, who though they have not power to put any man to death, yet shall pass that sentence against him, that he is guilty of death.

19. And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him, ] and the third day he shall rise again.

[Paraphrase] 19. And shall press the Roman Judge to put him to death after their manner of punishing the basest malefactors,

20. Then came to him the mother of Zebedees children with her sons, worshipping him, and desiring a certain thing of him.]

[Paraphrase] 20. Upon this mention of his resurrection, which they presumed to be the time of his taking all greatness upon him, the mother of James and John, being put upon it by them, came with them to Jesus, and falling down to him, made a petition (see Power of Keys, c. 5. §. 13.) to him.

21. And he said unto her, What wilt thou? she saith unto him [Grant that these my two sons may sit the one on thy right hand, and the other on the left, in thy kingdom.

[Paraphrase] 21. Of that dignity which thou hast promised thy disciples, c. 19. 28. proportionable to that of being heads among the tribes of the Jews, grant that my two sons, James and John, may have the first places, as Joseph and Judah had among them.

22. But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?] They say unto him, we are able.

[Paraphrase] 22. Then Jesus told the two disciples, they beg'd they knew not what, all the dignity, saith he, that is to be had by being nearer to me then others, is that of suffering inwardly and outwardly, can you prepare yourselves for that?

23. And he saith unto them, [Ye shall drink indeed of my cup▪ and be baptized with the baptism that I am baptized with; But to sit on my right hand, and on my left, is not mine to give, but it shall be given to them, for whom it is prepared of my father.]

[Paraphrase] 23. 'It is true indeed, the sufferings that befall me shall befall you also, afflictions, and persecutions, wherein you may rejoice that you are made partakers with me, But for any privilege of honor or dignity above others, they to whom my Father hath designed, shall have it, and I shall not go about to change his designation, or assign it to any others, upon any absolute unconditionate will or favor of mine, to gratify you, or satisfy your importunity, but dispose of it according to those rules, and conditions and qualification, which my father hath set down, and I from him have revealed to you;

24. And when the ten heard it, they were moved with indignation against the two brethren.

25. But Jesus called [them unto him, and said, Ye know that the Princes of the Gentiles exercise dominion over them, and they that are great, exercise authority upon them.]

[Paraphrase] 25. those that were displeased with the ambition of the other two, and said to them, 'It is true that the rulers or kings of the nations are served and benefited by their subjects, receive secular advantages by their preminences (see note on 1 Pet. 5. a.) and the Emperors in like manner are over those Kings.

26. But it shall not be so among you: but whosoever will be great among you, let him be your minister.]

[Paraphrase] 26. But Prelacy and preeminence among you must bring along with it offices of burden and humility, and not be after the manner of Gentile Princes.

27. And whosoever will be chief among you [let him be your servant.]

[Paraphrase] 27. must be the servant of all the rest, (for so the governors of the Church are to be)

28. Even as the son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.]

[Paraphrase] 28. Even as Christ's kingdom here is not administered in that way, which might bring in splendor, or profit to him, but in a way of charity, serving, relieving, providing, and dying for his people, instead of requiring such offices from them.

29. [note d] And as they departed from Jericho, a great multitude followed him.

30. And behold two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou son of David.

31. And the multitude rebuked them, because they should hold their peace; but they cried the more, saying, Have mercy on us, O Lord, thou son of David.

32. And Jesus stood still and called them, and said, What will ye that I shall do unto you?

33. They say unto him, Lord, that our eyes may be opened:

34. So Jesus had compassion on them, and touched their eyes, and immediately their eyes received sight, and they followed him.

Annotations on S. MATTHEW, Chap. XX.

[ a] V. 12. Wrought ] The word 〈 in non-Latin alphabet 〉 in the New Testament, when 'tis joined with words that denote time, is to be rendered, to stay, or to spend. So Acts 5. 34. 〈 in non-Latin alphabet 〉 , to stay a little while. So Acts 15. 33. 〈 in non-Latin alphabet 〉 , to stay time, and 〈 in non-Latin alphabet 〉 , some time, c. 18. 23. So Acts 18. 21. 〈 in non-Latin alphabet 〉 to stay or spend the feast, Acts 20. 3. 〈 in non-Latin alphabet 〉 , to stay three months. And so here it may possibly note the space of their being and laboring in the Vineyard; though it is not improbable that the right reading might be 〈 in non-Latin alphabet 〉 , labored, which is very little distant from it. If it be not, yet most probably the word 〈 in non-Latin alphabet 〉 must be taken in that sense of 〈 in non-Latin alphabet 〉 , as visibly it is Ruth 2. 19. 〈 in non-Latin alphabet 〉 ; where hast thou labored, and 〈 in non-Latin alphabet 〉 where she had labored, and 〈 in non-Latin alphabet 〉 with whom I labored, where still the Hebrew hath 〈 in non-Latin alphabet 〉 laboring.

[ b] V. 15. Good ] The word 〈 in non-Latin alphabet 〉 good hath a peculiar notion in this, and some other places, and signifies bounty or liberality, as when works of Mercy are called 〈 in non-Latin alphabet 〉 good works, Acts 9. 36. 〈 in non-Latin alphabet 〉 doing good, Mat. 12. 12. 〈 in non-Latin alphabet 〉 good fruits, Jam. 3. 17. and ordinarily in the Church-writers 〈 in non-Latin alphabet 〉 , working good. Thus 〈 in non-Latin alphabet 〉 to work good, Gal. 6. 9. and 〈 in non-Latin alphabet 〉 , every good work, 2 Cor. 9. 8. appear by the Context to belong to works of mercy. Thus Rom. 5. 7. where the good man is so particularly distinguished from the righteous man, and Tit. 2. 6. where the elder women are commanded to be 〈 in non-Latin alphabet 〉 good, that is, merciful or kind to those of their family. Thus when Hesychius mentions the word 〈 in non-Latin alphabet 〉 (which is, as hath been said, the Hebrew 〈 in non-Latin alphabet 〉 , or Syriac 〈 in non-Latin alphabet 〉 , with the Greek termination, which signifies bountiful or merciful ) he explains it by 〈 in non-Latin alphabet 〉 , making these three words to have the same signification: and so doth the Targum render the Hebrew 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 sometimes, that is, good. And so in this place the Master is said to be good, because he gave to him that had been in the vineyard but an hour, as much as was the wages of the whole day: This, though it were not matter of injury to them that had labor'd all day, because they had the full hire, for which they had contracted, is yet matter of murmuring there, v. 11. and indeed hath somewhat of difficulty in it, how to reconcile it with God's rewarding every man according to his works, or actions, (which is everywhere said of God) and his giving a more liberal harvest to him that soweth plentifully, then to any that soweth less plentifully, 2 Cor. 9. 6. The way of clearing this difficulty will be by observing that this Parable here used by Christ was a Parable used among the Jews, and therefore if any part of it were here unmention'd by Christ, and briefly refer'd to by him, the sure way will be to supply it by the Authors among them, by whom 'tis fully set down. Now this is done by Gemara Hierosol. Cod. Berachoth. Of a King and laborers hired by him, and one of them paid for a little time the whole days hire, whereupon the rest of them grieve and murmur, and say, We have labored all day, and this man 〈 in non-Latin alphabet 〉 , &c. hath not labored above two hours of the day, and, say they, 〈 in non-Latin alphabet 〉 he hath received his hire in peace, that is, the full hire of a day for that small time; To these the Kings answer there is, He in that two hours hath labored as much as you have done all the day. Here it is evident, the account of the business is laid upon the superabundant diligence and earnestness of those that came late in, which God (though not tied by contract, as with the other, but only by promise of giving them what shall be me • , v. 47. that is, dealing equitably with them) thinks fit to reward, through his merciful interpretation and acceptance of it, as richly, as the whole days labor of the others. And though the weight of the reason or answer here mentioned by Christ seem wholly to be laid upon the free will and liberality of the Lord, v. 15. and not upon their superabundant diligence, for the time that they were in the Vineyard, yet is this other reason to be supposed here also, being not by this excluded, anymore then God's rewarding according to works is excluded by his being merciful (when indeed David makes a close connection between them, Ps. 62. 12. Thou Lord art merciful, for thou rewardest every man according to his works ) and 'tis possible it might also be mentioned by Christ, though for brevity it be not here set down. And indeed this form of answer (here used by Christ, and set down) by way of 〈 in non-Latin alphabet 〉 , to repel and poze the disputer ( Is it not lawful, &c. Is thy eye evil, &c.) is very fit to have been prooemial to this other of the equitablenesse of the payment, in like manner, as Rom. 9. 20, 21. is preparatory to the fuller and more satisfactory answer v. 22. However this is clear, that in Christ's application of the Parable to his designed business, this is more then intimated. For the whole parable being briefly applied in these words, 〈 in non-Latin alphabet 〉 , &c. So the first shall be the last, and the last the first; the reason is distinctly annexed, For, or because many are the called, but few the chosen, Many of the called (that is, those that were hired, and admitted into the vineyard) are not the chosen, that is, are not thought fit to be rewarded at all by Christ, which à majori concludes, that some that came in later deserved as well as they that were first called in in the morning, which cannot be, but (as saith S. Paul of himself) by their laboring more abundantly for the time, then they had done which were longer there.

[ c] V. 16. Called ] What the word 〈 in non-Latin alphabet 〉 signifies here, and how it differs from 〈 in non-Latin alphabet 〉 is worth examining at large now once for all, which therefore I shall set about; The word 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 in the New Testament, are proportionable one to the other, and will mutually help to the understanding one the other. If we look on them in the Apocrypha, as we meet with them both in one place of the third book of the Maccabees; it will prove a useful rise; There 〈 in non-Latin alphabet 〉 signifies guests invited to a feast, 〈 in non-Latin alphabet 〉 (as in human Authors, 〈 in non-Latin alphabet 〉 , Heraclitus 〈 in non-Latin alphabet 〉 . to which is opposed 〈 in non-Latin alphabet 〉 in Homer, and invocati in Plautus ) and 〈 in non-Latin alphabet 〉 the office of inviting and entertaining them; and Judith 12. 11. a banquet or invitation. So 〈 in non-Latin alphabet 〉 , is he that was to invite and entertain ( 〈 in non-Latin alphabet 〉 invitator in the Gloss and 〈 in non-Latin alphabet 〉 , see Noted.) In the Greek translation of the Canonical books of the Old Testament the word hath another notion; as when those that were pitched on as special men by Adonijah to be of his party, are called 〈 in non-Latin alphabet 〉 , 1 Kin. 1. 49. and v. 41. the called of Adonijah, not because they had been invited by him to a feast, but such as were called by his name, that is, such as adhered to him. For so they that Absalom had picked out in the same manner to be his confidents are called 〈 in non-Latin alphabet 〉 , two hundred called men, 2 Sam. 15. 11. So that hitherto 〈 in non-Latin alphabet 〉 signifies those that are pitched on either to receive special favors, or over and above to be employed in special trusts, and the latter the special meaning of the word. So