Annotations on the New Testament

Annotations on Chap. XII.

[ a] V. 29. Of doubtful mind ] 〈 in non-Latin alphabet 〉 signifies primarily and literally to be carried up high in the air, as clouds or birds flying there; which because they have no firm foundation there, but are tost and driven about uncertainly, hence it signifies, first, 〈 in non-Latin alphabet 〉 vagari, in Stephanus 's Glossary, to think of this and that without any consistence of mind, 〈 in non-Latin alphabet 〉 , he that hath no fix'dnesse of mind; and so intention of thoughts in prayer is 〈 in non-Latin alphabet 〉 , and on the other side in S. Basils Ascetick rules, 〈 in non-Latin alphabet 〉 importune wandering of thoughts in prayer (proceeding from former company and unprofitable discourse) 〈 in non-Latin alphabet 〉 , is forbidden, and so 〈 in non-Latin alphabet 〉 , in Nyssen, is attention of hearing. Chrysostom, 〈 in non-Latin alphabet 〉 , to look earnestly, without ever looking off, on him that holds up the mappa or white cloth in the races. Secondly the word signifies to hang, as the clouds do in the air, in an impatient suspense or anxiety, as in Lucians Icaromenip. 〈 in non-Latin alphabet 〉 is explained by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , one that had his ears gaping, as it were impatient and very desirous to hear the end of the story. So in Philo leg. ad Caium, 〈 in non-Latin alphabet 〉 , all the city was in an anxious suspense, thirsting after some better news. So Ecclus 26. 12. 〈 in non-Latin alphabet 〉 seems to signify the suspense, anxious, earnest gazing of the eyes, such as there is set as a Character of a libidinous person; and so it seems the phrase is used among the Hebrews. For so in the Jerusalem Targum on Gen. 49. 22. Oculos suspendere, & unam earum intueri, to hang the eyes, &c. is set to signify an amorous or lustful look upon a woman. From hence again 'tis clearly, to be in doubt, and uncertainty of resolution, as in Agathias l. 2. speaking of the cities Italy, they were, saith he, 〈 in non-Latin alphabet 〉 doubtful and ambiguous, 〈 in non-Latin alphabet 〉 not knowing to which part they should betake themselves, in the same manner, as 〈 in non-Latin alphabet 〉 , to lift up the mind is to keep in suspense, Job. 10. 24. So in Dorotheus, 〈 in non-Latin alphabet 〉 . 1. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are all one, when one is not intent on what he hath in hand, but is uncertain, and indifferent which to take to, all one with 〈 in non-Latin alphabet 〉 following, being carried about without any certain aim. Thus it seems to signify in this place, where as a piece of 〈 in non-Latin alphabet 〉 , littleness of faith, if not infidelity, is forbidden this doubtful anxiety and solicitude concerning God's Providence, this uncertainty of mind, betwixt hope and fear; 〈 in non-Latin alphabet 〉 , solicitude, being put by S. Matthew instead of it in the place particularly parallel to this verse, c. 6. 31. and so expressed in the former part of this chapter, v. 22. and 25. and so saith Theophylact, 〈 in non-Latin alphabet 〉 , he forbids solicitous care under that phrase. Thus doth pendere, to hang, ordinarily signify in Latin, and 〈 in non-Latin alphabet 〉 to be above in Demosthenes De coron. the very paraphrase of this word, 〈 in non-Latin alphabet 〉 , in the native signification of it.

[ b] V. 35. Girded about ] Beside the general use of girding for putting on clothes, frequent in these books, as Joh. 21. 7. 〈 in non-Latin alphabet 〉 he girt on his upper garment, and v. 18. thou didst gird thyself, that is, dress or clothe thyself at thine own will (and from hence, in a sense somewhat varied, in the end of the same verse, another shall gird thee, that is, bind thee as a prisoner or captive, as I conceive it also is Job. 12. 18. where girding is set oposite to loosing of bonds ) three sorts of men there are in these books which are proverbially said to be girt, 1. The Jewish Priests, Levite. 16. 4. who had a linen girdle, and the high Priest one embroiderd with gold, &c. Exod. 39. 5. after whose example the son of man is brought in Revel. 1. 13. 〈 in non-Latin alphabet 〉 , clothed in a long garment, and girt about the breasts with a golden girdle, and so the seven Angels Revel. 15. 6. Secondly, Soldiers whose military girdle was so special a part of their armor, that in Homer 〈 in non-Latin alphabet 〉 signifies the whole military 〈 in non-Latin alphabet 〉 armature, and 〈 in non-Latin alphabet 〉 to be girt is 〈 in non-Latin alphabet 〉 to be armed, saith Eustathius in Iliad. 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and Soudas in like manner, that 〈 in non-Latin alphabet 〉 to be girt is 〈 in non-Latin alphabet 〉 to be armed. Hence is it that discincti ungirt signifies the unarmed, and 2 King. 3. 21. where we read as many as were able to put on armor, the Greek literally from the Hebrew hath it, 〈 in non-Latin alphabet 〉 , girt with a girdle. So 1 King. 20. 11. the girt and ungirt are the armed and unarmed (though I know not by what mistake the Greek hath 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ) and to this sort of the military girdle or belt, belongs that place of Ephes. 6. 14. having your loins girt, where the truth, that is, Orthodox profession of the Gospel, in opposition to heretical doctrines and practices is designed to be this girdle, which keeps all their armor close about them. Thirdly, servants or waiters, who serve at tables, who having their clothes, after the Eastern manner, loose and long, and flying about, found it necessary to gird themselves, that they might do service the more readily; So in Horace

Fungitur officiis —of a Master waiting at his table, as a servant. So in Propertius the officers at sacred feasts, succincti popae; so when, Job. 12. 18. the Greek reads fitly out of the Hebrew 〈 in non-Latin alphabet 〉 , God bound their loins about with a girdle, Olympiodorus expounds it, 〈 in non-Latin alphabet 〉 , he turns them into servants. And so here in this place, let your loins be girt, being here an expression of those that expect the commands of their Master (as also that of their lamps burning, if you compare it with Mat. 25. 7.) and so v. 37. when he saith of the Master, that he will gird himself and wait upon them. So Luke 17. 8. when the master saith to the servant, 〈 in non-Latin alphabet 〉 , gird thyself and minister to me. And so Joh. 13. 4. Christ when he went to wash the disciples feet, that is to perform that servants office, 〈 in non-Latin alphabet 〉 , he took a linen cloth, and girded himself, that so he might show that he came 〈 in non-Latin alphabet 〉 , not to be ministered unto, but to minister, Mat. 26. 28. And that 'tis so in this place also appears both by the mention of their Lord, whom they wait for, c. 36. and the 〈 in non-Latin alphabet 〉 happy are those watching servants, v. 37.

[ v] V. 49. What will I ] The particle 〈 in non-Latin alphabet 〉 which is ordinarily rendered if, is oft an Optative, or expression of wish or desire. So c. 19. 42. 〈 in non-Latin alphabet 〉 if thou knewest, for O that thou knewest: so c. 22. 42. 〈 in non-Latin alphabet 〉 , if thou wilt, for, O that thou wouldest. So Num. 22. 29. Jos. 7. 7. Job. 16. 14. and so in Moses 's speech to God, Lord if thou wilt forgive them. And this most clearly from the various use of the Hebrew 〈 in non-Latin alphabet 〉 , which signifies both si and utinam, if, and would to God. And thus may it be here, 〈 in non-Latin alphabet 〉 , O that it were already kindled, and then the latter part will be an answer to the question proposed in the former, thus, 〈 in non-Latin alphabet 〉 ; what do I desire? Beyond all things that it were already kindled. Another way of rendering the words will bear, what do I desire if it were already kindled? that is, I desire no more but this: Or again by rendering the 〈 in non-Latin alphabet 〉 as if it were 〈 in non-Latin alphabet 〉 , how do I desire that it were already kindled? But as all th • se come to the same sense so the former seems the more easy and natural; unless we prefer that other reading which we find in Marcus Eremita De baptis. 〈 in non-Latin alphabet 〉 , and I would be pleased, or glad, if it were already kindled. As for the fire here, although that may signify only a purgative fire, and intimate Christ's desire. of purifying the world from the dross of sin, for which he came, Tit. 2. 14. and to refer to the coming of the holy Ghost, who appeared in fire, Acts 2. yet it rather seems to be restrained by the Context to the fire of persecution, all one with division v. 51. which though it cause some smart, yet it hath very useful qualities, as that of exploring or trying, in which respect 'tis said 1 Cor. 11. 19. there must be divisions among you, that they that are approved (tried, and found right in this fire) may be made manifest among you. And that this should be consequent to Christ's coming, see v. 52. &c. & Lu. 2. 35. that of trying Heb. 4. 12. Lu. 2. 35. who are faithful adherents to him, who not. Which is the special work of fire, and the effect of persecution for Christ's sake.

[ d] V. 50. A Baptism ] The phrase 〈 in non-Latin alphabet 〉 is all one with 〈 in non-Latin alphabet 〉 , the note of the future. So 2 Esdr. 4. 45. habet venire is used for 〈 in non-Latin alphabet 〉 is to come. And in the Athanasian Creed 〈 in non-Latin alphabet 〉 they shall rise is rendered in Latin, habent resurgere. So in Chrysostom. 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , and again 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 , And so oft in Lactantius, quod carne indui haberet in terra, that is, that he was to be incarnate; and again, quod plurimae sectae & heresies haberent existere, that there should be many sect • and heresies.

Annotations on Chap. XIIII.

[ a] V. 19. A great tree ] That a mustard-seed grows into a tree, is affirmed Mat. 13. 32. and thereupon it is there said that it is 〈 in non-Latin alphabet 〉 not the greatest of herbs, or things that grow of seeds, but (as 〈 in non-Latin alphabet 〉 imports) greater then such, and therefore it follows there, that it becometh a tree, and here that tree a great one, 〈 in non-Latin alphabet 〉 . This is not to be measured by what we see of this seed among us, but by considering the Hebrew soil and clime, of which this is ordinarily affirmed among their authors. In the Babylonish Talmud, Ketub. fol. 3. there is mention of three boughs of 〈 in non-Latin alphabet 〉 , or mustard, one of which being broken off from the rest yielded nine Kabs of seed, and the wood thereof was sufficient to cover a little house. So in the Jerusalem Talmud, Peah c. 7. there is mention of a bough yielded three Kabs of that seed. And again in the same place, of a stem or bough of mustard, which Simon the son of Chalaphta had in his garden, into which he could climb up as into a fig tree. And therefore agreeably to this it is that our Savior here speaks so great things of it. And whereas it is said Mat. 13. 32. that it is the least of all seeds, although among us, some other seeds may be found less then that, as Rue, and Poppy, yet it is not necessary it should be so there. However it is apparent that the smallness of it was Proverbial among them, and is therefore mentioned by Maimonides, More Neb. P. 1. C. 56. and set opposite to the Firmament, the one as an instance of the smallest, the other of the greatest magnitude.

[ b] V. 23. Saved ] What is the notion of 〈 in non-Latin alphabet 〉 in the New Testament hath already been touched on, Note on Mat. 10. n. see Mat. 19. 6. And for a fuller declaring of it, it will not be amiss first to observe it in the Old Testament, there the Hebrew reciprocal 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , saving, or delivering, himself, from 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , are ordinarily rendered 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 to be saved, or delivered, and ordinarily signify elabi or evadere, to evade, or escape. So Gen. 19. 9. 〈 in non-Latin alphabet 〉 I cannot escape to the mountain, in the same sense, that 〈 in non-Latin alphabet 〉 , flying to the mountains Mat. 24. 16. So Gen. 19. 22. 〈 in non-Latin alphabet 〉 , the Septuag. reads, 〈 in non-Latin alphabet 〉 , make hast to escape thither, where to escape is to get out of the reach of Sodom, the place which was then to be destroyed, and flee as to a sanctuary, to that other city. So 1 Sam. 19. 12. 〈 in non-Latin alphabet 〉 , he departed and fled and escaped. So Joel 2. 32. whosoever shall call upon the name of the Lord, 〈 in non-Latin alphabet 〉 shall escape, or 〈 in non-Latin alphabet 〉 , shall be saved, in that sense, Rom. 10. 13. So Isa. 45. 20. where Symmachus reads, 〈 in non-Latin alphabet 〉 , they that escape of the nations, the Septuagint reads 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , the saved of the nations. So Isa. 49. 6. the preserved of Israel, and Ecclus 39. 9. 〈 in non-Latin alphabet 〉 , he that escapes, or is saved. So of the sick man, Joh. 11. 12. If he sleep, 〈 in non-Latin alphabet 〉 he will escape, and Act. 27. 20, 21. 〈 in non-Latin alphabet 〉 ye cannot escape the shipwreck, so 'twas showed to signify Mat. 24. 22. 〈 in non-Latin alphabet 〉 the tribulation was so great, that if it had not been shortened by God, no Jew had escaped, but for the sake of 〈 in non-Latin alphabet 〉 (which (as it was showed there) denotes the remnant which by God's promise was to be preserved, and which is all one with 〈 in non-Latin alphabet 〉 ) the days were promised to be shortened. So 〈 in non-Latin alphabet 〉 is used Act. 28. 1. and is ordinarily rendered, escaped. This being premised of the prime importance of the word, the next thing observable will be, what hath formerly been mentioned, that in the Prophets there is frequent mention of a remnant, 〈 in non-Latin alphabet 〉 , that should by the mercy of God be rescued out of the common calamity, the fatal 〈 in non-Latin alphabet 〉 of the Jews, that was now at hand; These are sometimes called, the escaping ( evasio ) of the house of Israel or Judah, or, the escaping that remaineth, or, the remnant that is escaped, Isa. 37. 31, 32. In which place he that shall weigh it, or compare the translation of the vulgar Latin, with Forerius 's new one, out of the Hebrew, will find that the reliquiae de Hierosolymis, the remnant of Jerusalem, & salvatio (that is, the 〈 in non-Latin alphabet 〉 ) de monte Zion, they that are saved, or, escape of mount Zion, are all one with evasio quae derelicta est, the escaping which is left, that is, they that escape, when others perish; See Nehem. 1. 2. and 3. where he asks 〈 in non-Latin alphabet 〉 , of the saved that are left. So that 〈 in non-Latin alphabet 〉 is aequipollent to the Hebrew 〈 in non-Latin alphabet 〉 , residuu • , remnant, which therefore is rendered by it, Jer. 4. 17. and 44. 14. and in other places (parallel to which we read, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , a remainder that escapeth, in Julian, Or. 1.) and once by 〈 in non-Latin alphabet 〉 (not, as the printed copies read it 〈 in non-Latin alphabet 〉 Obad. 18. which signifies, saith Hesychius, 〈 in non-Latin alphabet 〉 , him that escapes alone in war, (the 〈 in non-Latin alphabet 〉 being a Vates, which before the first colors carries a firebrand, when the armies are to meet and fight, and hath the privilege of a Legate or Herald not to be hurt or violated.) From this acception of the word 〈 in non-Latin alphabet 〉 , the saved, for that remnant which should escape of the Jews out of the common destruction and slaughter that fell upon that people, called 〈 in non-Latin alphabet 〉 sometimes (and therefore, saith Theophylact, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are all one) sometimes 〈 in non-Latin alphabet 〉 Luk. 21. 36. they that have the honor or favor to escape: another acception there eis of it for those which should believe in Christ, receive and embrace him at his coming, and, having done so, adhere and cleave fast unto him. So when Isa. 10. 22. it is prophesied that the remnant of Israel shall return, the Apostle, Rom. 9. 27. applies that place (literally spoken of the return from the Babylonish captivity) by way of accommodation to their receiving the faith of Christ, 〈 in non-Latin alphabet 〉 , a remnant shall escape out of that Epidemical unbelief, and receive Christ. Thus Procopius understood that 〈 in non-Latin alphabet 〉 peculiarly of believing in Christ, in Is. p. 576. 〈 in non-Latin alphabet 〉 , the first fruits of that remnant that escaped, was the disciples of our Savior. So Luk. 19. 9. the 〈 in non-Latin alphabet 〉 that was come to Zacchaeus at that time, was repentance, conversion, the 〈 in non-Latin alphabet 〉 , the recovering the sinner, or the publicane, to repentance, ver. 10. So 1 Cor. 7. 16. the believing wifes saving her husband, is converting him to the faith, And Rom. 11. 14. provoking and saving the Jews, is by emulation bringing them to repent and receive the Faith. And so the 〈 in non-Latin alphabet 〉 here shall be those, especially the Jews, that believed in Christ and adhered to him, according to the importance of that Act. 11. 17. 〈 in non-Latin alphabet 〉 that the remnant of men (that is, of the Jews, opposed to the Gentiles after mentioned) might seek the Lord. To this purpose it is that Ignatius in his Epistle to Polycarp bids him 〈 in non-Latin alphabet 〉 exhort all that they escape, that is, repent and accept the faith, and that Procopius makes 〈 in non-Latin alphabet 〉 two ranks of these escapers, the Jews that expected the Messias, and the Church of the Gentiles, the latter of which having called 〈 in non-Latin alphabet 〉 , the multitude of them that escape of the Gentiles, he straight interprets by 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , the running together of the nations called Christians. And then the clear meaning of this uncertain man's question will be this, Whether this doctrine or faith of Christ so contrary to the humor and passions of the world, should be able to propagate it self, and prove so successful, as to be received by many, or whether it should be contained and enclosed within a narrow pale, that so he might either resist Christ with the many, or have the honor of being one of the few singular persons that received him. And accordingly Christ's answer is to put him on that narrow path that leadeth to life, that the few were likely to find, the way of infidelity being so broad and beaten though it led to absolute destruction. By this explication of this place will appear also what is meant by the same word, Act. 2. 47. where 'tis said that the Lord 〈 in non-Latin alphabet 〉 that is, by the grace and power of God there came daily many new converts, penitent, reformed Christians unto the Church. The rise of that interpretation in that place will be best taken from the admonition of S. Peter. ver. 40. of that chap. in these words, 〈 in non-Latin alphabet 〉 , be ye saved from this crooked generation, where the importance of the 〈 in non-Latin alphabet 〉 is clearly, getting out, escaping, flying from that great pertinency, and obduration of that age against all the miracles of Christ and his Apostles, crucifying him, and resisting all the powerful methods of his workings, that is, not being saved eternally (for that would not be matter of exhortation unless as that is a certain consequent of repentance and belief in Christ, ) but retracting the vicious course that they and others went on in, the 〈 in non-Latin alphabet 〉 v. 8. Repent. For when S. Peter had said Repent, 'tis added, that in many other words he admonished them, saying, 〈 in non-Latin alphabet 〉 , be saved or escape, &c. which is an affirmation, that to repent is the same thing, which in other and more words is to be saved, or escape, from that perverse generation, as in Simplicius 〈 in non-Latin alphabet 〉 , having the beginning of being saved, is set to expound a former phrase, 〈 in non-Latin alphabet 〉 , they that begin to be instructed. And accordingly in Zaleucus in his prooem to his Laws, where 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are put together as phrases of the same importance, wise men and such as meant to be safe. And therefore when it follows that they that willingly received the word, that is, that admonition of his, were baptized, and that there were 3000 that day added to the Church, that certainly is an explication of this phrase 〈 in non-Latin alphabet 〉 , he added the saved, or reformed Christians. So that that which was done in such a measure one day, ver. 41. is said farther to be done every day, ver. 47. in some measure, and the 〈 in non-Latin alphabet 〉 they that willingly entertained the word there, is but a paraphrase of 〈 in non-Latin alphabet 〉 the saved here, which being in the present and not future tense must needs belong to the present condition of men, that is, such penitent forsakers of the wicked perverse age, 〈 in non-Latin alphabet 〉 there, saved out of the crooked generation, and in a parallel phrase, 〈 in non-Latin alphabet 〉 they that fled from the pollutions of the world, 2 Pet. 2. 20. by which Christians are there expressed. In this sense we have the word used observably by Procopius on Isa. 26. 〈 in non-Latin alphabet 〉 . When the Gentiles came in to Christ (not when they were saved or come to heaven, for the Jews could not see that, but) when they forsook their idolatry, and inbraced the Christian faith, and so escaped out of that perverse generation, the Jews were inflamed with envy, and would rather have endured any punishment, then to see the Gentiles thus reform, and reproach to them their infidelity and impenitence. Thus also will the word be explained 1 Cor. 1. 18. and 2 Cor. 2. 15. where 〈 in non-Latin alphabet 〉 , the saved, are believers, they that embrace the Gospel and are opposed to 〈 in non-Latin alphabet 〉 , they that perish, as to the contrary, those that believed not, both there, and 2 Cor. 4. 3. where he saith his Gospel is hid to them, that is, to those which heard, but believed it not, 〈 in non-Latin alphabet 〉 unbelievers, v. 4. unless perhaps 〈 in non-Latin alphabet 〉 may be thought a higher degree of the same thing, to wit those that for their unbelief are deserted by God, and so blinded that they cannot see, and then proportionably to that, 〈 in non-Latin alphabet 〉 may be those penitent believers, endued with a higher degree of grace from heaven. But that 〈 in non-Latin alphabet 〉 signifies no more then the unbelieving Jews, that continued in their unbelief (and so by proportion, 〈 in non-Latin alphabet 〉 the contrary) may farther appear by an ancient place in Clemens, where 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , praying for those that perish (not for them that are already destroyed) notes the prayers in the Easter week, which were offered to God by the Christian Church for the Jews, as appears by the beginning of the 14. chap. 〈 in non-Latin alphabet 〉 , &c. 〈 in non-Latin alphabet 〉 We ought to mourn for them, because they have not believed. All that I shall add to this, is but the opinion of Joh. Curterius, the translator of Procopius on Isaiah, who meeting oft in that Author with the word 〈 in non-Latin alphabet 〉 , those that are saved, hath sometimes been forced to render it, quibus salutis cura est, they that have care of salvation, the matter not bearing any interpretation which had nearer reference to salvation, or decree of salvation, then that expression of his would bear. Out of all that hath been said of this word, the notion of 〈 in non-Latin alphabet 〉 will sufficiently be cleared in all the places of the New Testament; and for the notion of the verb 〈 in non-Latin alphabet 〉 we have said enough already to give direction for the understanding it, where ever 'tis to be met with, not always for eternal salvation, but oft for other kinds of escaping, and deliverances out of diseases everywhere almost in the Gospels, out of other dangers, 〈 in non-Latin alphabet 〉 , 1 Cor. 3. 15. as one that escapes out of the fire ( 〈 in non-Latin alphabet 〉 losing much in his passage, but himself escaping) 〈 in non-Latin alphabet 〉 1 Pet. 3. 20. either through, or from, the water, and 〈 in non-Latin alphabet 〉 scarcely escape, 1 Pet. 4 18. and 〈 in non-Latin alphabet 〉 , Jude 23. rescue in fear or in time of danger, snatching them out of the fire. All which we shall refer to their several places, see Note on Rom. 10. a. and 13. c.

[ c] V. 33. I must walk ] That there is in this verse an ellipsis or defect, there is little doubt, and what it is will be best judged by comparing it with the former verse, or with Joh. 5. 17. In the former verse he tells Herod that for a time he is about the business of his miracles, curing diseases and casting out devils, and it shall not be in his power to hinder him; though he threaten or design to kill him, v 31. he should not be able to do it, but shortly indeed he should have made an end of his business, and then he should be put to death. The time of his doing miracles, &c. he there calls today and to morrow, as the time of his being put to death, the third day; and so in this verse he gives him a reason why he should not fear his threats, nor go out of the way, which he was advised to v. 31. because, saith he, 〈 in non-Latin alphabet 〉 : There is a necessity in respect of God's decree, that today and tomorrow, that is, for that space before mentioned, I should cure, &c. or, as it is Joh. 5. 17. 〈 in non-Latin alphabet 〉 work▪ (so Theophylact, 〈 in non-Latin alphabet 〉 I must stay here a while and do miracles, ) and then indeed it is as necessary 〈 in non-Latin alphabet 〉 the third day, or, the day immediately following or adjoining (see Note on Mar. 1. b.) or after my work is done, 〈 in non-Latin alphabet 〉 to go, either in that sense, wherein that word is taken c. 22. 22. that is, to be put to death (and so 'twill be all one with 〈 in non-Latin alphabet 〉 which is to be martyred, as we have 〈 in non-Latin alphabet 〉 in Nyssen, and other Christian writers, or else 〈 in non-Latin alphabet 〉 to go from thence (as he was advised to do v. 31.) up to Jerusalem, that being the place where the judgment of the great Sanhedrim was, where (and nowhere else) the cases of Prophets, which were accused of any great crime, were to be tried, (see Cunaeus de Repub. Heb. l. 1. c. 12.) whereupon it follows immediately, O Jerusalem, Jerusalem!

[ d] V. 34. Under her wings ] 〈 in non-Latin alphabet 〉 , to gather under the wings seems to be a Proverbial phrase among the Jews for gathering and admitting of Proselytes: thus in Maimonides tit. Isuri bia, c. 13. speaking of the three ways of receiving Proselytes, circumcision, baptism, sacrifice, he adds, 〈 in non-Latin alphabet 〉 , &c. And in like manner through all ages, as oft as a Gentile would enter into the Covenant and be gathered 〈 in non-Latin alphabet 〉 under the wings of the divine Majesty, and take upon him 〈 in non-Latin alphabet 〉 the yoke of the law, &c. where the wings of the divine Majesty referring to the manner whereby God signified his presence in the Ark, and in the holy of holies, by the Cherubims wings that covered the Propitiatory, the being gathered under his wings is there set for his entering into the Covenant, and attended with undertaking the yoke of the Law, that is, obedience to his Commands, and being his Proselytes; and so here Christ's gathering as a bird under the wings, is the preaching the New Covenant to them, and calling them all, as Proselytes, to receive it. See Note on 1 Cor. 10. a.

Annotations on Chap. XIV.

[ a] V. 1. Chief Pharisees ] What is meant by Rulers simply, Rulers of the people, and Rulers of the synagogues, hath been formerly shown, Note on Mar. 5. c. and on Mat. 9. g. viz. that the Rulers simply were the Judges in their lesser Consistories, in particular cities, or, when the Context belonging to Jerusalem so enforceth it, those of the great Sanhedrim at Jerusalem. Now the Pharisees which are so oft mentioned in the Gospel, were a particular sect in their religion, 〈 in non-Latin alphabet 〉 , saith S. Paul, who was one of them, and that an improvement of the 〈 in non-Latin alphabet 〉 or Hasidaei (as they were 〈 in non-Latin alphabet 〉 1 Mac. 2. 42. those that voluntarily performed some things, which the Law required not, and were contrary to the Karaei or Scripturarii, who were for that only which was commanded by law) forming those things into doctrines or precepts, and obliging all to the performance of them, which the Hasidaei performed as free-will offerings, and so divided themselves from the rest of the profane world (which did not as they did) nay from the Haesidoei themselves (who performed as much as they, but did not think themselves or others obliged by law to do so,) and therefore were called 〈 in non-Latin alphabet 〉 Pharisees, 〈 in non-Latin alphabet 〉 separate or divided from other men, and by S. Paul 〈 in non-Latin alphabet 〉 , a sect that required the most exact performances of any. By this it appears that these were not any order or sort of men settled by law, which had 〈 in non-Latin alphabet 〉 or rulers over them, but only a sect, of which some of all orders of men were, and indeed a prevailing sect, taken up by most of the chief men of the nation, the Elders in the great council or Sanhedrim in Jerusalem, and the Rulers in the Consistories in other cities, which therefore are called 〈 in non-Latin alphabet 〉 Rulers, and those rulers Pharisees, one of whom is here spoken of and styled 〈 in non-Latin alphabet 〉 , one of the rulers that were Pharisees.

[ b] V. 18. With one consent ] 〈 in non-Latin alphabet 〉 is all one with the Syriac adverb 〈 in non-Latin alphabet 〉 answering the Greek 〈 in non-Latin alphabet 〉 from, and 〈 in non-Latin alphabet 〉 being of the feminine numeral which is 〈 in non-Latin alphabet 〉 one. And there is little question but S. Luke so rendered that Syriac word. Now 〈 in non-Latin alphabet 〉 clearly signifies 〈 in non-Latin alphabet 〉 , presently, and so 〈 in non-Latin alphabet 〉 , (which is all one literally with this phrase) and consequently 'tis best rendered presently. See our learned Mr. Fuller in his Miscellanies.

[ c] V. 35. Land ] The meaning of 〈 in non-Latin alphabet 〉 here will be guessed, first by that saying of Mat. 5. 13. You are the Salt of the earth, that is, the persons by whom the whole world of men must be seasone • and 2 ^lie, by the use of the word 〈 in non-Latin alphabet 〉 earth, or 〈◊〉 and ordinarily for the men, the inhabitants of the earth, as 1 Sam. 27. 9. 〈 in non-Latin alphabet 〉 , smiting the earth, and the like very often. From whence 'tis easy to conclude, that for the salt to be useful, or fit 〈 in non-Latin alphabet 〉 , for the earth, is to be proper for the use of men, and if by its illness it cease to be so, 'tis of all other things the most unprofitable, for whereas other things being not fit for men, may yet be fit for the dunghill, salt by its natural impropriety is debar'd even from that most inferior degree of profitableness. But perhaps, and indeed m • st probably, 〈 in non-Latin alphabet 〉 here may, in the husbandmans notion, signify land whether pasture, meadow, or tillage, all which are improved by manure. So is 〈 in non-Latin alphabet 〉 used Heb. 6. 7. Now two sorts of manure there are; Some things have a peculiar propriety to the enriching of ground, and are used alone, without mixture of anything else with them, as to some ground, marle, lime, &c. Some things having not this propriety in any special manner, yet being in mixture with those that have, are fit for this turn, and of such generally our mixum's or composts are made, wherein all kind of dung being one special ingredient, that mixum may well be the thing, that is here expressed by 〈 in non-Latin alphabet 〉 or dunghill, whither, as is here intimated, many other things are cast, as well as dung. Now salt, which is very good for domestic uses, when that loses its virtue, when 'tis corrupted, 〈 in non-Latin alphabet 〉 , and so is no longer good for those uses, 'tis likewise good for nothing else. Other things, when they are corrupted, do but change their use; dung itself, in the utmost degree of putrefaction, is good for enriching of land, but salt corrupted, quite unlike other putrid things, is not good singly by itself to be laid on any sort of land, no nor in mixture, or compost with anything else, no not with dung, which is most useful. And this is the state of a putrid disciple, a corrupt Christian, he doth hurt wheresoever he is, but no kind of good, and therefore as a wicked, and not only unprofitable servant (or as 〈 in non-Latin alphabet 〉 unprofitable is the worst character that can be) 〈 in non-Latin alphabet 〉 , 〈…〉 is cast out, as here the unsavory salt, as 〈 in non-Latin alphabet 〉 •• jectaneous, or reprobate, whereas the good Christian is elect, precious, a good and faithful servant, very profitable to his Masters use, and honor, and the advantage of other men. In this expression of our Savior's of salts loosing its savor, one thing farther may deserve to be added from the Chymists doctrine of salt. For it is certain that salt, if we speak strictly, is not capable of being made insipid, nothing in nature being able so to work upon that fixed incorruptible principle. It is therefore necessary that in this place by sal • loosing its savor, we understand a mixed body, wherein salt abounds, (so in our vulgar dialects, especially in 〈◊〉 〈 in non-Latin alphabet 〉 is the common name of salt and salt-bodies, and is indifferently rendered by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ) and then tis most true, that salt may loose its savor, that is, that in such a body the salt may be either removed, and drain'd forth, and then the body will be really insipid, or buried in a mass of other prevailing elements, and then to us it will appear insipid, and be justly said to have lost its savor. And on these terms our Savior's parable exactly corresponds with the process of nature in all mixed bodies; For when in their dissolution, their spirit, Phlegme, and Sulphur are called forth, the remainder yet is, in several cases, • educible into the ancient form, and when it is not, yet it is useful to many and those noble purposes, at least it is helpful to the ground, to make it fertile. Thus corrupted fruits and plants, the excrements and carcasses of living creatures, thus lime, and ashes, and burnt land are profitably used in tillage, some immediately applied, others after digestion and being putrifyed. But if at last the salt be draind out of these, or any other bodies, what is left is an useless elemental earth, in the Chymists language a Caput mortuum or terra damnata, and is not fit for the land to be immediately laid upon it, nor yet for the dunghill or mixum, there to be rotted a while, and then made use of, but possibly good for walks or allies, where we would have nothing grow, there to be trodden underfoot of men, as it follows in the text. Accordingly in the Primitive discipline the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 did cast themselves at the feet of the pious Christians, as meriting to be trampled on by them, and calling to all that enter the Church to tread on them as unsavory salt. If to this it be objected that by this way of interpretation, 〈 in non-Latin alphabet 〉 salt in the second place shall be taken for the salt body, or that which hath salt in it, whereas in the first place it signifies salt itself, the answer will be obvious, by reflecting on the parable of salt, Mat. 5. to which is immediately subjoined, Ye are the light of the world, and to that is added, not Do you shine, but let your light so shine &c. Whereas Christians are first named light itself, and then luminous bodies, so both there and here Christians are first resembled to salt itself, and then immediately to salt bodies, or things which have salt in them, and so still this is an agreeable interpretation.

Annotations on Chap XV.

[ a] V. 7. Repentance ] The difference of 〈 in non-Latin alphabet 〉 change of mind from 〈 in non-Latin alphabet 〉 grief, or sorrow, for sin, or dislike of what a man hath done, is sufficiently known, and as it hath place in many other passages, so eminently in this. For as he that lives a Godly life, may and doth often fall into such sins as deserve his sorrow and displeasure at himself, and so cannot be said not to want that sorrow, so it is certain that that man continuing all his life so, without any eminent fall into willful sin, may be said not to need that 〈 in non-Latin alphabet 〉 that change, which here is spoken of, and is required to the bringing home of a lost sheep, a prodigal to his fathers house. So he that was washed already had no need, saith Christ, save to wash his feet, but is clean every whit, Joh. 13. 10.

[ b] V. 16. Huskes ] The 〈 in non-Latin alphabet 〉 which are here set down as the food of Swine, are the fruit of the Carobe, or arbor Ceratonia (which the Syriac translation reads accordingly 〈 in non-Latin alphabet 〉 ) mentioned by Dioscorides l. 1. and Galen l. 7. de Simpl. Med. fac. who calls the tree itself 〈 in non-Latin alphabet 〉 , and that, saith Hesychius, is an Egyptian fig, 〈 in non-Latin alphabet 〉 . This fruit Gorrbaeus thus describes, that 'tis of the length of a man's finger, forked, about the breadth of a thumb, very sweet, but hard of concoction, and of an ill juice, which is agreeable to what is affirmed of it by Pliny. l. 15. c. 24. who adds that the rind of it is the part that is eaten, and thereupon c. 28. In siliquis quod manditur, quid nisi lignum est? that part of it which is eaten is the wood. Whence it is that Siliqua the Latin word for that fruit, comes also to signify the husk or rind of any kind of fruit, which is the reason, I suppose, why the word is ordinarily rendered husks, though the Latin siliqua do not always signify so. Of this fruit Dioscorides saith, that 〈 in non-Latin alphabet 〉 , If they be taken green, they are very ill for the stomach, and are apt to breed looseness, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , being dried they are medicinal for a looseness and are diureticall. The use of them green was probably that which belongs to this place, where the Swine are said to feed on them, as they were wont to be allowed to do on those other f • uits, which were good for nothing else. This fruit, saith Pliny, was ordinary among the Egyptians, agreeing therein with Hesychius, to which perhaps that part of the Parable refers v. 13. where the prodigal is said 〈 in non-Latin alphabet 〉 , to have travailed afar off to a region, though it be not named: For that it cannot refer to some country in Judea may seem, both because there is no mention of that fruit in Judea, and because feeding of swine was against the laws of the Jews (for as to that mention of herds of swine among the Gadarenes, all that can be concluded thence is this, that Gentiles then inhabited there, and so Josephus distinctly numbers Gadara among the 〈 in non-Latin alphabet 〉 which Pompey took away from the Jews) and thirdly because 'tis said that 〈 in non-Latin alphabet 〉 , he travailed a great way off.

[ c] V. 24. Dead ] The Scripture-notion of the word 〈 in non-Latin alphabet 〉 dead may be learned from hence, to signify one that is desperately engaged in a wicked course. Thus those that were carried into captivity, and despair'd of return, are called dead bones, Ezek. 37. 3. and the reducing of them is said to be the bringing them out of their graves, v. 12. So the state of Abraham's body, and Sarah's womb, in respect of having hopes of a posterity, is called deadness, Rom. 4. 19. noting desperation of children, and no more; So the state of unchristian living is called death, 1 Joh. 3. 14. And they that lived in a Gentile course are said to be dead in trespasses and sins, Ephes. 2. 1. (see Rom. 4. 17.) So 1 Tim. 5. 6. She that lives in pleasure is dead, while she lives. So the Jews have a saying, Ill men while they live are said to be dead. And so the ancient Arabs, Not he that is at rest is dead, but the living dead man he is truly dead: and all this no otherwise, then according to the ordinary notion of Pythagoras, who for any that had forsaken his school, that is, refused to live according to his rules of Philosophy, had a 〈 in non-Latin alphabet 〉 , an empty coffin set in his place, to signify him to be morally dead. Accordingly reformation or recovery to good life, is called a rising from the dead, reviving, being quickened, passing to life, in these and other places, and signifies no more by all these expressions but only repentance from dead works, or renovation.

Annotations on Chap. XVI.

[ a] V. 8. Unjust steward ] What is meant by 〈 in non-Latin alphabet 〉 unrighteousness in the 8. v. may be conjectured by the use of the same word v. 9. and the meaning of both, I conceive it to be fetched from some observations in the Hebrew tongue, as first that 〈 in non-Latin alphabet 〉 just, and 〈 in non-Latin alphabet 〉 true, are taken in the same sense by the sacred writers (& therefore Hesychius explains 〈 in non-Latin alphabet 〉 true distinctly by 〈 in non-Latin alphabet 〉 just ) that 〈 in non-Latin alphabet 〉 is rendered by the Septuagint 〈 in non-Latin alphabet 〉 justice, Gen. 24. 49. and Isa. 38. 19. and consequently that 〈 in non-Latin alphabet 〉 unjust and 〈 in non-Latin alphabet 〉 true, are directly opposite one to another. Thus they are set in this place v. 11. (and Joh. 7. 18. 〈 in non-Latin alphabet 〉 is expressed by 〈 in non-Latin alphabet 〉 , there is no unrighteousness, that is, falseness in him ) and therefore must be resolved to signify (both of them) in a notion wherein they are thus contrary one to another. And so indeed 〈 in non-Latin alphabet 〉 unjust, and 〈 in non-Latin alphabet 〉 deceitful, appear to be all one by comparing Mal. 2. 6. 〈 in non-Latin alphabet 〉 iniquity was not found in his lips, with 1 Pet. 2. 22. 〈 in non-Latin alphabet 〉 guile was not found in his lips. In this notion 〈 in non-Latin alphabet 〉 seems to be used, 1 Cor. 15. 34. 〈 in non-Latin alphabet 〉 , awake truly, or perfectly (in opposition to hypocritical unsincere reformation,) explained by the not-sinning that follows. Now what is meant by 〈 in non-Latin alphabet 〉 v. 11. is clear, that true, perfect, valuable, durable riches, which is infinitely to be preferred before all the riches of this world (as 〈 in non-Latin alphabet 〉 , truly food, Joh. 6. 55. is such food as will make him immortal that feeds on it, in opposition to the manna, which they that fed on, died ) that is, either the reward and bliss in heaven only, or grace here (as preparative to that) together with that hereafter. Consequently 〈 in non-Latin alphabet 〉 opposite to that must signify this inferior, vain, superfluous (as Phavorinus took it, 〈 in non-Latin alphabet 〉 ) transitory, false wealth, so invaluable in comparison of that other, called by the Rabbins (just in that style) 〈 in non-Latin alphabet 〉 the vain, or false, mammon, which they join with 〈 in non-Latin alphabet 〉 the riches of this world, which is so scandalously vain and false and unfit to be trusted on, that 〈 in non-Latin alphabet 〉 the Plenty or riches of this world (which is oft by the Targū rendered 〈 in non-Latin alphabet 〉 mamon ) is Prov. 10. 2. by them rendered 〈 in non-Latin alphabet 〉 a lie. And then the same, no doubt, is the meaning of that other phrase, varied from this only in the form, by a most ordinary Hebraism, 〈 in non-Latin alphabet 〉 , mammon of injustice, or falseness, and an example of it we have (from whence the phrase seems to be transcribed) in the Targum also, Isa. 33. 15. he separates himself 〈 in non-Latin alphabet 〉 from the mammon of iniquity, or the false riches, and 〈 in non-Latin alphabet 〉 the mammon of falseness, Ezech. 22. 27. Having found now the meaning of 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , v. 11. and 9. it will not be hard to resolve what is the meaning of the 〈 in non-Latin alphabet 〉 steward of falseness also, either so as may be proportionable to this notion of it, maintained throughout this parable, for those transitory false riches, called by the Targum (as was said) 〈 in non-Latin alphabet 〉 , falseness, that is, 〈 in non-Latin alphabet 〉 , and then it will signify the dispenser of this inconstant, transitory, false riches of this world. Or else as it must, by that ordinary Hebraism, signify 〈 in non-Latin alphabet 〉 , a false, unjust steward, as 〈 in non-Latin alphabet 〉 , an unjust Judge c. 18. 6. but so, not as to commend his falseness, but only his prudence, in making use of that wealth, which was put into his hands (be that called 〈 in non-Latin alphabet 〉 v. 1. or 〈 in non-Latin alphabet 〉 here, or 〈 in non-Latin alphabet 〉 v. 9. or 〈 in non-Latin alphabet 〉 v. 11.) so, as might give him a subsistence after, when his office was taken from him, and so the 〈 in non-Latin alphabet 〉 the steward of falseness, that is the false steward, will be as perfectly all one with 〈 in non-Latin alphabet 〉 , the children of this world, i. e. worldly men, following in this verse, as the 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , the false riches or the riches of falseness, with the 〈 in non-Latin alphabet 〉 , the wealth of this world, or worldly wealth, as even now was said. As for the mention of 〈 in non-Latin alphabet 〉 unjust in the second part or application of the Parable v. 10. which is there opposed to 〈 in non-Latin alphabet 〉 faithful, that doth not refer to the deceitfullnesse of the steward in the Parable in cheating his master, but to the rich man, in the counter part, his not making use of those possessions entrusted to him, to that advantage of his own soul to which they might have been improved. In which respect, he that doth like the steward in the Parable, makes such prudent provision for himself, is not 〈 in non-Latin alphabet 〉 false, but 〈 in non-Latin alphabet 〉 faithful, making a gainful use of that which was committed to his trust, which is there called being faithful in a little, and is the very Christian virtue commended to us in that Parable, the making us friends with our riches; so that 〈 in non-Latin alphabet 〉 there also signifies false, viz. to that trust put into their hands, in not making what advantage they might of it. And lastly for that passage v. 12. 〈 in non-Latin alphabet 〉 , if you have not been faithful in that which is another's, it is not so to be taken as if the rich man's gaining by the trust committed to him, after the manner of the deceitful steward, were thereby accused; for on the other side the thing found fault with in the parable, in the 12. v. is the not doing that which the false deceitful steward did, and was commended for, v. 18. that is the not making such an use of that transitory wealth (that passes from one owner to another) at that time put into his hands, as might help him to reception and entertainment, when he was out of his service. For (to conclude this matter) it must be observed, that every rich man is in respect of God, as a steward to his Master, appointed to be a dispenser of that wealth put into his hands by God, which may therefore be here called 〈 in non-Latin alphabet 〉 another's, not so much his who possesseth it, as God's whose steward he is, or theirs to whom it is to be dispensed. And then as in Aristeles Rhetor. l. 2. c. 23. 'tis mentioned as a law of Theodectes, 〈 in non-Latin alphabet 〉 , that to them that did not take good care of other men's horses they did not deliver their own; so is it here, and only one difference there is between him, and a steward among men. He hath liberty to use the wealth put into his hands so as may be most (not only for his Masters, but also) for his own advantage, viz. to his endless reward in heaven; which though it were an injustice and falseness in a servant here on earth, who is altogether to consider his Masters profit, not his own, and so was injustice in this steward here, in the first part of the parable, yet it is duty, and that which by the will and command of God we are obliged to in the execution of that stewards office which the rich man holds under God, and is the only thing commended to us in this parable; and is so far from denominating him that makes that advantage of the treasure entrusted to him, an unjust or unrighteous steward in the application, that it denominates him 〈 in non-Latin alphabet 〉 faithful in the latter part of the parable and him only 〈 in non-Latin alphabet 〉 false, that doth it not.

[ b] V. 9. They may receive ] The word 〈 in non-Latin alphabet 〉 here is taken Impersonally, as it were, not denoting the persons that should receive them, whether God, or Angels, or good works themselves (though 'tis true that Christ who accounts what is done to our poor brethren, done unto him, will so receive and reward the merciful) but after the manner of the Scripture-speaking, to signify no more, then you shall be received, that is, that these works of charity shall (through God's acceptance and promise to reward them) prepare, as it were, a place in heaven for you, and ye shall, when your riches fail, be received into everlasting habitations. This I suppose is the meaning of that place in Ecclus. c. 16. 14. 〈 in non-Latin alphabet 〉 (not in the Dative but the Nominative case) 〈 in non-Latin alphabet 〉 , every work of mercy shall make, or prepare a place, to wit, in heaven for thee, and so the place will be intelligible, which otherwise will not, and the consequents will be natural, 〈 in non-Latin alphabet 〉 , every man shall find according to his works. Many examples of this phrase, 〈 in non-Latin alphabet 〉 , for you shall be received will be obvious to any in the reading of the Scriptures. So when we read 2 Sam. 21. 8. of the five sons of Michal (for so our Hebrew copyes now read, and so did those which the Chaldee and LXXII render) that she bare, &c. it cannot be understood, which she, that is, Michal, bare, but which were born to Adriel the son of Barzillai, for 'tis clear they were not Michals but Merabs children. So 2 Sam. 24. 1. the anger of the Lord was kindled against Israel, and he moved, that is, not God moved for 'twas Satan, 1 Chron. 21. 1. but) David was moved against them, &c. And so Castellio happily renders it to impulsus est David, &c. so in this Gospel c. 6. 38. we read 〈 in non-Latin alphabet 〉 they shall give in the latter part of the verse, for that which was 〈 in non-Latin alphabet 〉 it shall be given, in the beginning. So Lu. 23. 31. 〈 in non-Latin alphabet 〉 , if they do such things, that is, if such things be done, (that is, such judgments fall) on the green tree. So Rev. 16. 15. 〈 in non-Latin alphabet 〉 , and they see his uncomeliness, that is, his uncomlinesse be seen. So Lu. 12. 20, this night 〈 in non-Latin alphabet 〉 , they require thy soul, that is, thy soul is required from thee. So Mat. 19. 5. 〈 in non-Latin alphabet 〉 is not he, that is, God, said, but it was said by Adam or rather by the historian, as his conclusion from thence, Gen. 2. 24.

[ c] V. 12. Another man's ] What is meant by 〈 in non-Latin alphabet 〉 was before touched (Note a.) I shall only add to the explication of it a passage of an ancient writer, the author of the Ecclesiastical Hierarrhy c. 3. making a difference and opposition between the 〈 in non-Latin alphabet 〉 , on the one side, the things that have a true being, are possessed immortally, and are eternally sweet; And on the other side, 〈 in non-Latin alphabet 〉 , the unstable pleasure which consists in things that are other folks, and which is not really, but only in appearance. On which 'tis Maximus 's Scholion, 〈 in non-Latin alphabet 〉 , saith he, are 〈 in non-Latin alphabet 〉 . The things that are other men's signify the things of this world, which are not properly any particular man's propriety, but pass from one man to another. And this truly seems the most proper notion of 〈 in non-Latin alphabet 〉 here, those things that are not properly our own, in respect of the weak tenure we have in them, they passing from us, or we from them so ordinarily; and so the 〈 in non-Latin alphabet 〉 here will be more fully agreeable, and parallel to the 〈 in non-Latin alphabet 〉 false mammon, as we even now explained it, and to 〈 in non-Latin alphabet 〉 that which is yours indeed ( your propriet • , peculiar, that shall never be removed from you) will be all one with 〈 in non-Latin alphabet 〉 , the true riches.

[ d] V. 19. A certain rich man] That this is not a story but a parable, may appear by Gemara Baby. ad Cod, Berachoth, where thus much of it is set down, that a King made, 〈 in non-Latin alphabet 〉 a great feast, and invited all the strangers, and there came 〈 in non-Latin alphabet 〉 , one poor man and stood at his gates, and said unto them, Give me 〈 in non-Latin alphabet 〉 one bit or portion ( almost the Latin, pars) 〈 in non-Latin alphabet 〉 and they considered him not, and he said, My Lord the King, of all the great feast thou hast made, is it hard in thine eyes to give me 〈 in non-Latin alphabet 〉 , one bit, or fragment, among them. And the title of this passage there is 〈 in non-Latin alphabet 〉 A parable of a King of flesh and blood.

V. 25. Receivedst thy good things ] The phrase of receiving thy good things seems to be agreeable to the Hebrew style, which useth 〈 in non-Latin alphabet 〉 receiving his world for an uninterrupted course of secular felicity, when all things succeed according to a man's will in this world, according to an ancient saying of theirs, 〈 in non-Latin alphabet 〉 , whosoever shall pass through forty days without chastisments hath received his world, a full abundant reward for all the good he hath done here.

Annotations on Chap. XVII.

[ a] V. 10. Vnprofitable servants ] What is meant by 〈 in non-Latin alphabet 〉 , unprofitable servant, will be matter of some question, because of the somewhat distant character set upon it, Mat. 25. 30. There he is to be cast into utter darkness, his unprofitableness is a damning sin, expressed also by wickedness and slothfulness, but here they that have done all that is commanded (which sure is not a state of so much danger) must yet call themselves unprofitable servants, because they have done no more then so, have done nothing for which they should be thanked or rewarded above ordinary, v. 9. To this 'twere answer sufficient to say, that the same word is often used in several notions, sometimes in a stricter (for barely not-profitable, ) sometimes in a larger sense. Thus 〈 in non-Latin alphabet 〉 might seem to be used Psal. 14. 3. and from thence Rom. 3. 12. (see Note on Rom. 1. g.) for all kind of impiety (as 〈 in non-Latin alphabet 〉 is sometimes he that lives not exactly according to law, sometimes the most wicked, lawless person ) but that word in that place must be understood according to the notion of the Hebrew there, which signifies putrid, or stinking,, which is therefore useless, good for nothing, as rotten Eph. 4. 29. is opposed to good for use. Beside this therefore, there may be yet a farther account given of the word in that of Mat. 25. thus, The phrase 〈 in non-Latin alphabet 〉 signifies a servant that brings in no profit to his Master. Now according as the office or employment of this servant is, so this will have more or less of guilt in it; he whose office or service consists in trafficking for his Master, to whom 'tis under precept (as it was in that servant, Mat. 25. he had been commanded by his Master to trade with his talent, Luk. 19. 13. and from thence an obligation lay upon him, he ought to have put the money to the exchangers, Mat. 25. 27.) his not bringing in profit is downfight disobedience, and accordingly as he is called unprofitable in one place, v. 30. so he is formerly by the same Evangelist styled wicked, and slothful, v. 27. which he could not have been, if he had done all that was required of him. And so though a bare unprofitableness sounded in a performance of all that was commanded (as here it was) bring not utter darkness upon the servant, but only deprive him of thanks, or reward above wages, v. 9. yet when that unprofitableness is inseparable from direct breach of precept, as there it appears to be, there it most justly brings that severe sentence upon the unprofitable. This difference then (which is but Extrinsical, & Accidental to the nature of the word) being acknowledged, and so giving the account why the unprofitable in one place should be under a greater guilt then in the other, in all other respects the notion will be the same in both places. There tis set to signify him who had brought in no profit to his Master, made not use of his abilities, v. 25. to improve the talent committed to him. And agreeably so it must signify here. For two sorts of services are here taken notice of, One, that which is the particular task for which he is hired, as ploughing, feeding cattle, v. 7, another, which though it be not named or specified to him, or indented for at his entering into the service, yet belongs to everyone, what office soever he is in, (as he is a servant) viz. bringing in meat, waiting upon his master at table, v. 8. This Aristotle in his Politicks names among the 〈 in non-Latin alphabet 〉 , those services that belong to every servant (as the 〈 in non-Latin alphabet 〉 are Grammar, Music Exercises, which belong to all young men, whatsoever faculty they apply themselves to.) Parallel to this, what services are of this kind, though they be not specified, or indented for by name, they are yet in all reason, and by obligation of obedience and service to his Master, to be performed by him; and he that neglects or refuses to perform them, doth not perform the duty of a servant, and for such neglect deserves stripes, where the Master hath that power over servants (as in Christ's speeches he is supposed to have, he shall be beaten with many or with few stripes, which may be the reason that among the Jews there is no law given for the obedience of servants to Masters, because the Masters could by punishments enforce that themselves.) But then when all this is performed, this is little for the commendation of a servant, neither thanks, nor reward extraordinary are due to him for this. It must be remembered, what Seneca hath observed, that the servant is humilis amicus, a lower sort of friend, that is to tend and consider his Masters good, and to contrive what may most tend to it, and perform it upon occasions, Exiguum est ad logem bonum esse, saith he, It is a petty small thing to do no more then he is commanded to do, that is the meaning of 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 here, doing what is commanded, nothing but strict duty, what he is obliged to, as a servant. The profitable or useful servant doth more then so, whatever he sees will tend to his Masters advantage, he doth it of his own accord; and he that doth not, though he have broken no precept, is yet to acknowledge himself unprofitable. And this notion of the unprofitable servant belongs fitly to this place, where, I suppose, Christ speaketh of the unfaithfulness of the Disciples, who contented themselves with calling the name of Jesus over the Epileptick, and when that would not do, did not proceed to fasting and praying (which means would have enabled them to cure him) and now come and desire Christ to increase their faith, v. 5. that is, their power of working miracles, when (as he tells them) if they would do their duty in all parts, as becomes servants to do, that is, fast and pray when need required, use the proper and necessary means toward the end, they would be able to do what miracle they pleased. And this is but duty, saith Christ, the doing of it they must not look on as supererogating virtue, but as that to which they are strictly obliged, and which, though it be not commanded to all, yet being a means necessary to an end, is, by interpretation, commanded to all them to whom that end is commanded, and so to them who were commanded to cure diseases, &c. Mat. 10. 8. For 'tis ordinarily said that there are two sorts of Necessaries, 1. those things that are so necessitate pracepti, by necessity of precept, or because they are commanded: 2. others necessitate medii, necessary as means, without which I cannot do that service which is required of me; And so was this of fasting and praying to the casting out of some devils (the Apostles task at that time, part of their office) and as they that do not this fail much of their duty, and have no reason to expect that God will supply them, enable them farther to do that work without use of that means, so they that do it have little reason to expect any thanks for it, which is the adequate importance of this place.

[ b] V. 33. Preserve it ] 〈 in non-Latin alphabet 〉 the word here used hath a special significancy in Greek authors opposite to 〈 in non-Latin alphabet 〉 . As the latter belongs to those creatures which bring forth eggs first, and then, after some time, living creatures, so the former belongs to all other creatures which bring forth alive at first. And this might have not only a commodious but elegant sense in this place, thus, that they that die and lose their lives for Christ's sake, shall immediately, without any interval of the 〈 in non-Latin alphabet 〉 sleeping of the soul in death, bring forth a new life into all eternity. But perhaps it may be unfit to affix this Critical notion of the word in Human writers to this of S. Luke; and if we judge by the use of the word in the Greek of the Old Testament, which hath a greater consent and sympathy with the writers of the New Testament then any other sort of books, 〈 in non-Latin alphabet 〉 will signify no more then 〈 in non-Latin alphabet 〉 to save or preserve; for so it is used Exod. 1. 17, 18, 22. And then the meaning of the verse will be, that he that shall use any crafty means of policy at that time to save his life, it shall probably prove unsuccessefull to him, when he that intrusts himself and his life to God's providence and direction, and so doth endanger the losing of it, shall be more likely to save it then any other.

Annotations on Chap. XVIII.

[ a] V. 1. Not to faint ] 〈 in non-Latin alphabet 〉 here is to be explained by Hesychius and Phavorinus, who have jointly, the one out of the other, these words, 〈 in non-Latin alphabet 〉 (not as the printed copies of both authors corruptly read it, 〈 in non-Latin alphabet 〉 , but, as 'tis clear it must be mended) 〈 in non-Latin alphabet 〉 , by which 'tis clear, that the word signifies negligence or carelessness. The other renderings of the word by non defatigari and non deficere, seem to be grounded on a conjecture that the reading should be 〈 in non-Latin alphabet 〉 , whereas the Manuscripts agree in this other reading, and the importance of the Parable is very well satisfied with it, which is to stir us up to diligence and importunity in prayer, 〈 in non-Latin alphabet 〉 , to pray at all times, answerable to which is 〈 in non-Latin alphabet 〉 in the Parable v. 5. that is, coming perpetually, constantly (according to the importance of the Hebrew 〈 in non-Latin alphabet 〉 : see note b.) and therefore the Syriac here reads, coming at all times, that is, never to omit the constant, frequent, set hours of performing this duty. So likewise 2 Cor. 4. 1. Having this ministry, this office entrusted to us, 〈 in non-Latin alphabet 〉 , we are not slothful or negligent in it; So Gal. 6. 9. When we are a doing good, 〈 in non-Latin alphabet 〉 , let us not be slothful, but as men that have a sure reward in their eye, &c. And in the same matter, 2 Thess. 3. 13. 〈 in non-Latin alphabet 〉 , be ye not negligent in doing good: only it is to be observed that as 〈 in non-Latin alphabet 〉 in Greek signifying sometimes an idle, sluggish, base person, (and so ignavus, a slothful person, in Latin) is also a fearful, pusillanimous, cowardly person, so 〈 in non-Latin alphabet 〉 in some places being, by the Context concerning afflictions, determined to it, signifies to be discouraged, to play the coward. So 2 Cor. 4. 16. when, upon the consideration of the afflictions which attend the preaching of the Gospel, he yet resolves that the gain which they are to receive by it, is more then the loss of life itself to him, and thereupon, contrary to all discouragements, 〈 in non-Latin alphabet 〉 , we are not afraid, or discouraged; for if our outward man be destroyed, if we should suffer any affliction even to death itself, yet, &c. So Ephes. 3. 13. Wherefore I beseech you 〈 in non-Latin alphabet 〉 , not to be discouraged, or afraid, or disheartened, in your Christian course, on occasion of my afflictions suffered for you, for this (that I suffer for you) is your glory, matter of incitement, not of discouragement to you. And these are all the places, where the word is used in the New Testament.

[ b] V. 5. Weary me ] The word 〈 in non-Latin alphabet 〉 is twice used in the New Testament, here and 1 Cor. 9. 27. It is an Agonistical word in the first use of it, belonging to the 〈 in non-Latin alphabet 〉 or cuffers, which was one of the Grecian exercises, or to the 〈 in non-Latin alphabet 〉 , which was a mixed exercise, made up of cuffing and wresting together, and is the thing refer'd to in that place to the Corinthians, among whom the Isthmii agones (one of the four sorts of them in Greece ) were celebrated. Now the word coming not from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 (as, against all Analogy, some would have it) but from 〈 in non-Latin alphabet 〉 , and that from 〈 in non-Latin alphabet 〉 , a lividnesse, or blueness under the eyes, or, on the face, and that such as is caused by blows, signifies distinctly to strike in the face with the fist, or with caestus which they used in their hands to cuffe with: and so as the word 〈 in non-Latin alphabet 〉 to get the adversary under him, belongs there to wrestling, so this 〈 in non-Latin alphabet 〉 to cuffing, and both together make up the 〈 in non-Latin alphabet 〉 (the exercise so called from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 as requiring all strength, to the using of it) which, saith S. Chrysostom, the Apostle refers to there. From this Agonistical use of the word 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , another is, which is gotten into common use for reproaching or putting any man to shame, that blueness under the eyes, or on the face being a visible mark of being beaten. And thus as the Latin suggillatio, so this Greek word is used among the Latins, Consulatus Auli, saith Cicero, non tam Consulatus est, quàm Magni nostri hypopion, His Consulship is a mere contumely or reproach to Pompey who made him Consul. So in Nile 〈 in non-Latin alphabet 〉 . Narr. 6. speaking of the valiant expressions of a gallant woman, he saith 〈 in non-Latin alphabet 〉 , that he received them as contumelies and upbraidings of his own impatience. And thus the word is to be taken in this place, either, Lest her continual coming shame me, or, Lest she coming so oft, at last let loose her tongue to contumelies and railings at me. But the former is the most proper sense, most agreeable to the acception of 〈 in non-Latin alphabet 〉 in the sacred dialect (being the Greek of 〈 in non-Latin alphabet 〉 , which Psal. 103. 9. is rendered 〈 in non-Latin alphabet 〉 , and so 1 Thess. 2. 16. signifies long duration or continuance, and is ordinarily rendered for-ever ) and answerable exactly to the design of the Parable, set down v. 1. that we ought to pray 〈 in non-Latin alphabet 〉 , and that by doing so, we should make God ashamed (as it were) to deny or cast off our importunity. Hence it is that the Fathers in their prayers and speeches to God use the phrase, 〈 in non-Latin alphabet 〉 . I put thee to shame, to wit, by continual importuning. 〈 in non-Latin alphabet 〉 , in S. Basils Liturgy, I put thee to shame, thou that art the only good. So in the Psaltery of the Greeks, in which there are so many prayers mixed, 〈 in non-Latin alphabet 〉 , &c. Unless, O Lord, thy goodness put thee to shame, that is, extorted this from thee; Which expression of theirs, as it refers without all doubt to this of S. Luke, and is but another way of paraphrasing God's being wrought on by way of importunity; so it is a clear evidence of the truth of what hath been said, of the notion and importance of this word 〈 in non-Latin alphabet 〉 in this place.

[ c] V. 7. Though he bear long ] The meaning of 〈 in non-Latin alphabet 〉 here is best found by comparing the verse with Ecclus 35. 19. where speaking of God, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , The mighty one will execute judgment, and will not delay, nor be slack toward them. So 〈 in non-Latin alphabet 〉 , patience, or long sufferance, signifies slackness in punishment, or deferring of it. And so that verse there, is but a paraphrase of this. The difference is 1. that this is by way of Interrogation, which, we know, serves only to increase the force of the Affirmation, and 2. that 〈 in non-Latin alphabet 〉 in the close is in the Participle, which, though it be easily supplied with the Verb 〈 in non-Latin alphabet 〉 , ordinarily understood, yet in very ancient copies, as that most ancient one in the Kings Library, and so in that which S. Chrysostom, and Antiochus, and the ancient Translator, and also the Syriac and Arabic made use of, it is read 〈 in non-Latin alphabet 〉 : And so the sense is complete — Doth he delay? or, Is he slack toward them? or in doing justice to them? Certainly he shall not. See Theophylact. The occasion of Christ's saying this in this place may seem to be, to take off the great stumbling block from the Disciples, or converted Jews, who as yet saw nothing but afflictions toward themselves and Christ, were persecuted for Christianity, whereas the Jews that held out against Christ continued prosperous in it. To these our Savior both here, and ch. 21. 28. gives assurance that an heavy vengeance shall light upon this nation, that it shall be utterly laid wast, that the Jewish religion (which, as long as it lasted, seemed a great prejudice against the faith and doctrine of Christ ) shall be destroyed, that the persecuted believers shall be delivered, and this that should suddenly come to pass within the age of some that then lived, Mat. 16. 28. Mat. 26. 64. and Joh. 21. 22. To the same purpose it is, that the Apostles in their Epistles, when they speak to these converted Jews, scattered abroad upon the persecution in Judea, do very frequently mention the suddenness and certainty of this vengeance on the Jews, and destruction of their Temple and worship, as an argument of great force to keep those converts in their faith, who, as long as the Temple stood, and the sacrifice continued, were oft tempted to doubt, which was the truer religion, the Christian, or that of the Jews. So we find S. Paul pressing it Rom. 13. 11. knowing 〈 in non-Latin alphabet 〉 , this great season, this famous time foretold of, wherein they were to be rescued from their persecutors, and so their 〈 in non-Latin alphabet 〉 (the same that was mentioned Mat. 10. 22. see note h.) nearer then when they first believed, or were converted to the faith. And again 〈 in non-Latin alphabet 〉 , this day was nigh at hand, and therefore they should keep close to all Christian practice; so Jam. 5. having denounced the woes then near approaching upon the Apostarizing Gnostics (who to preserve their worldly tranquility complied with the Jews, and joined with them in persecuting the Orthodox Christians) v. 1. &c. and the cries of the oppressed and persecuted (that is, of the 〈 in non-Latin alphabet 〉 the elect crying here) v. 4. he then comforts the believers v. 7. by this argument, v. 8. that this 〈 in non-Latin alphabet 〉 this coming of the Lord (the very same that is here v. 8.) was now close at hand, and that explained by 〈 in non-Latin alphabet 〉 , the judge standing at the door, which shows that he will 〈 in non-Latin alphabet 〉 , as it is in this verse, avenge the sufferers, the believers speedily. The same argument is pressed by S. Peter (who, as S. James, c. 1. 1. wrote to those of the dispersion, that is, to the converted Jews scattered in other nations, upon their being persecuted out of Judea. ) 1 Pet. 4. 7. The end of all things (that is, of the Jewish sacrifices, and all their legal ceremonies, and the Temple, and people) is at hand, though Mat. 24. 6. it was said, that it is not yet. So 1 Joh. 2. 18. It is the last hour, and therefore it follows, that as you have heard, Mat. 24. 5. that many counterfeit Christ's should come (before that final destruction of Jerusalem ) so, saith he, 'tis now, by which we know 'tis the last hour. So Heb. 10. 25. when men were so scandalized at the prevailing of the unbelievers, and persecuting of the Christian faith, that they neglected their assembling together, gave off their public meetings, he then rouzeth them to stir up one another to the careful performance of that neglected duty, by their seeing 〈 in non-Latin alphabet 〉 , that this day of vengeance (so called Lu. 21. 22.) upon that nation and people was now very near at hand. All which, if (when 'tis then said to approach, and to be at the door ) it belonged to the day of judgment, (now, after so many hundred years, not yet come) what a 〈 in non-Latin alphabet 〉 were this? what a delaying of his coming, and consequently what an objection against the truth of Christian religion? As Mahomet having promised after his death he would presently return to life again, and having not performed his promise in a thousand years, is by us justly condemned for an Impostor. See Mat. 24. 34.

Annotations on Chap. XIX.

[ a] V. 43. Cast a trench ] That Titus might starve the city the sooner, he shut up all the avenues, building five works without the city, and when the Jews beat down them, he built a wall round about it, 39. furlongs long, and 13 castles or forts in it, whose compass was 10 furlongs, and all this finished in three days, faith Josephus, De Bell. Jud. l. 6. c. 8. And when this was done, there was no possibility for any to come out, and the greatest distress that ever was, followed, eating of girdles, and shoes, and the coverings of their shields, and at length dung and dirt, and hay, and man's-flesh, and a rich woman called Mary fed on her own suckingchild, and many other sad expressions of this 〈 in non-Latin alphabet 〉 or distress are set down by Josephus.