Annotations on the New Testament

Annotations on Chap. I.

[ a] V. 1. Most surely believed ] This word 〈 in non-Latin alphabet 〉 hath several notions in the New Testament: 1. It is no more then 〈 in non-Latin alphabet 〉 to be fulfilled, performed, done. So 2 Tim. 4. 5. 〈 in non-Latin alphabet 〉 , fulfil or perform thy ministry. So saith Phavorinus 〈 in non-Latin alphabet 〉 , fulfil, adding, 〈 in non-Latin alphabet 〉 , as the Apostle saith, Fulfil, or perform thy ministry. So in Nile 〈 in non-Latin alphabet 〉 to fulfil desire is to do what is desired, so 2 Tim. 4. 17. 〈 in non-Latin alphabet 〉 , that the preaching may be fulfilled, i. e. gone through with, and that the Gentiles may hear, i. e. that it may be preached to the Gentiles also. So in Hesychius Presbyter, Cent. 2. 10. 〈 in non-Latin alphabet 〉 , the Old Testament did not perfect or complete the inward man to piety, or in that respect; 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 in the same sense. And so 'tis in this place, 〈 in non-Latin alphabet 〉 , things which have been done, performed, acted, among us, of which the 〈 in non-Latin alphabet 〉 , or narration ensuing doth consist. And this is perfectly agreeable to the notion of the Hebrew 〈 in non-Latin alphabet 〉 (that in the Old Testament is once rendered by it) which signifies to fulfil, and perform, as well as to fill. So the Hebrews have a proverb 〈 in non-Latin alphabet 〉 let a man fulfil his heart, i. e. do what he lists, and in the Psalmist [to fill, or fulfil, all thy mind ], is [ to grant all thy petitions. ] Secondly then it signifies to fill, and so 〈 in non-Latin alphabet 〉 is fullness or plenty, Col. 2. 2. 〈 in non-Latin alphabet 〉 the riches of the fullness of understanding, and because the Hebrew 〈 in non-Latin alphabet 〉 signifies Metaphorical, as well as real filling, infusing, imbuing, &c. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 do so too. And according to the matter of subject, to which it is applied, the signification is yet farther varied. For so being applied to the Heart, the principle of action, it signifies [to incite to any action, to embolden to do anything] and when there is anything of difficulty in it, or of danger, then it is particularly to give courage, or confidence, to embolden. So Act. 5. 3. 〈 in non-Latin alphabet 〉 ; why hath Satan filled thy heart, that thou shouldst lie, or deceive the Holy Ghost? i. e. why, or how did Satan incline or embolden thee to do this villainy? and so Eccles. 8. 11. 〈 in non-Latin alphabet 〉 , the heart of the sons of men is filled to do evil, i. e. men are by impunity incited and emboldened to do so. So Hest. 7. 5. who hath filled his heart to do this? or, whose heart hath filled him to do this? where the Greek reads distinctly 〈 in non-Latin alphabet 〉 ; who is it that hath dared? to denote the danger that he incurred that had done it, and so the boldness of the adventurer. And thus 〈 in non-Latin alphabet 〉 comes ordinarily to signify boldness, confidence, 〈 in non-Latin alphabet 〉 Heb. 6. 11. confidence of hope, the same with 〈 in non-Latin alphabet 〉 elsewhere, 〈 in non-Latin alphabet 〉 , confidence of faith, Heb. 10. 22. the effect of being washed from an evil conscience in the end of the verse, and the instrument of the 〈 in non-Latin alphabet 〉 , coming cheerfully to God, in the beginning. So 〈 in non-Latin alphabet 〉 Rom. 4. 21. being confident that God was able, and so boldly depending on it. So 1 Thess, 1. 5. Our Gospel hath been towards you (preached to you) not only in word, but in power, and in the holy Ghost, 〈 in non-Latin alphabet 〉 , and in or with much confidence, for so the next words [ as ye know what manner of men we were among you ] are interpreted, c. 2. 2. we were confident in our Lord to speak the Gospel of God to you in much contention. And so Rom. 14. 5. 〈 in non-Latin alphabet 〉 , Let every man have assurance (such as on which his actions are to depend) in his own (not any other man's) understanding. The Kings MS. leaves out 〈 in non-Latin alphabet 〉 , and then the meaning is Let a man be moved to do anything by his own, not by another man's conscience, for so the Context enforce • h, being in opposition to one man's judging another for doing what he thinks he ought to do, v. 4. according to that of 1 Cor. 10. 29. why is my liberty judged of another man's conscience? These are the places where the word is used in these books, which are therefore put together here in the first place.

[ b] V. 2. Ministers ] Two possible acceptions there are of the phrase, 〈 in non-Latin alphabet 〉 here, first 〈 in non-Latin alphabet 〉 the word may signify, as it doth in some other places, the matter, the thing spoken of, for so it doth v. 4. 〈 in non-Latin alphabet 〉 , the words, i. e. the things, wherein thou hast been instructed. So 〈 in non-Latin alphabet 〉 , the word, i. e. thing done c. 2. 15. (see Note on Mat. 2. h.) and in this notion 〈 in non-Latin alphabet 〉 ] will be the Apostles, as those that were Christ's instruments and officers, not only saw, but acted themselves the things, the passages that are here related. And this is the plainest and clearest meaning of the phrase. 2 ^lie. It is the opinion of other learned men, and, among them of Budaeus, that 〈 in non-Latin alphabet 〉 signifies here, as generally it doth throughout S. Johns Gospel, the word, i. e. Christ incarnate. That the use of this phrase or title of Christ should not be appropriated to S. John only, may appear probable, because this style seems to have been known among the Jews, before Christ's time, and is oft used by the Chaldee paraphrast, 〈 in non-Latin alphabet 〉 the word of the Lord. As when Gen. 3. 22. we read, The Lord said, Behold the man, &c. the Targum hath it [ And the word of the Lord God said, Behold Adam whom I have created alone in my age, as I am alone in the highest heavens, see the learned Paul Fagius on the Chaldee paraphrase of that place. So Gen. 26. the word of the Lord created Adam. So Isa. 1. 17. instead of my soul, the Targum hath 〈 in non-Latin alphabet 〉 my word hateth, and c. 45. 17. Israel is delivered or saved, by the Lord, they read, 〈 in non-Latin alphabet 〉 by the word of the Lord, so Jer. 1. 8. because I am with thee, they read, because my word is with thee, and so Psal. 110. 1. The Lord said unto my Lord, they again, The Lord said 〈 in non-Latin alphabet 〉 to his word. And to Abraham, Gen. 15. 1. I am thy shield, My word is thy shield. So is Christ called the word, in the Alcoran, and therefore the paraphrast of it, Ben Achmet expounds his word by the son of Mary. And it seems this word in this sense was gotten among the Heathens very anciently, which caused Amelius, when he read the beginning of S. Johns Gospel, to cry out, Per Jovem barbarus iste cum nostro Platone sentit, verbum Dei in ordine principii esse, This barbarian is of our Plato's opinion, that the word of God is in the order of principles. Thus Julian the Apostate hath 〈 in non-Latin alphabet 〉 , Jesus, God, word, Ep. 51. p. 210. Of the full importance and cause of this name see Sol. Glassius in 〈 in non-Latin alphabet 〉 . Messiae, p. 270.

[ c] V. 3. Excellent Theophilus ] 'It is not certain that Theophilus here was the proper name of a particular man, but perhaps a feigned title to signify every Christian, everyone that loved God, to whom he addresses his discourse. Thus saith Epiphanius Haer. 51. p. 429. 〈 in non-Latin alphabet 〉 , whether he wrote to one Theophilus, when he said this, or whether to every man that loved God; leaving it uncertain which it was. Thus Salvian, in his Epistle to Salonius, prefixed before his books ad Eccles. Cathol. giving him an account, why he inscribed those books not by his own name, but by that other of Timothy, saith he followed this Evangelists example, qui in utroque divini operis exordio Theophili nomen inscribens, cùm ad hominem scripsisse videatur, ad amorem Dei scripsit, who in the beginning both of his Gospel and of the Acts inscribing the name Theophilus, seeming to have written to a man, he wrote to, or for, the love of God. Thus in Athanasius l. de incarn. 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 are used promiscuously for Christians. And then 〈 in non-Latin alphabet 〉 will be no title of honor, nor anymore then Optimus in Latin, a form of civility only.

[ d] V. 5. Of the course of Abiah ] Though the word 〈 in non-Latin alphabet 〉 do literally denote the service of no more then a day, yet it is not so to be taken here, but in a greater latitude, for the space of a week. So saith Titus Bostrensis, 〈 in non-Latin alphabet 〉 , you must not understand the word of daily continuance and serving in the Temple, but of weekly.

[ e] V. 10. time of incense ] At the time when the Priest offered incense within in the Sanctuary or Tabernacle, the people were left alone without, in the atrium Judaeorum, the court of the Jews, praying for the pardon of sins, every man apart for himself till the Priest came back again, and pronounced the benediction. This is it that seems to be referred to by the half hours silence in heaven, Rev. 8. 1. which seems there to be set in relation to that time of the Priests being gone in to offer incense; This is set down punctually Ecclus. 50. where v. 15. there is mention of the high priest Simon the Son of Onias offering 〈 in non-Latin alphabet 〉 , the odour of sweet smell, or of incense, unto God. Then, saith he, the sons of Aaron cried out and sounded with trumpets▪ v. 18. (as in that Rev. 8. 2. it follows, immediately, the seven trumpets were given to the Angels, &c.) and then follows, 〈 in non-Latin alphabet 〉 v. 19. then all the people together made hast, and fell on their face to the ground, and v. 21. 〈 in non-Latin alphabet 〉 , The people besought the Lord most high in prayer before the merciful, until the ministry of the Lord (the incense, noted by 〈 in non-Latin alphabet 〉 there) were done, and they had accomplished his service, all which is a distinct description of this manner of the people's praying without, whilst the Priest offers within, as the two other parts, 1. of giving praises to God, and 2. the Priests pronouncing the 〈 in non-Latin alphabet 〉 or benediction, are set down there also, one v. 20. 〈 in non-Latin alphabet 〉 , the singers sang praises with their voices, &c. the other v. 22. 〈 in non-Latin alphabet 〉 , &c. Then descending he lift up his hands over all the congregation of the children of Israel, to give blessing to the Lord, or, the Lord's blessing, out of his lips, &c.

[ f] V. 17. To the wisdom ] The difficulties of understanding this verse, will be best avoided, and the obvious sense of it most clearly arise, if it be first observed, that there be in the Hebrew language but few Praepositions, in comparison with the Greek. By which means it comes to pass that as our English translators do oft mistake, and disturb the sense of Scriptures by not observing this, (as for instance Job 2. 4. where we render Skin for skin, it should be, skin after skin, i. e. one thing, that is nearest to us, after another, yea all that a man hath, will he give for his life ) so in the writings of those, that being Jews by birth, write in Greek, i. e. in the Greek translation of the Old Testament, and writings of the New, the Greek p • epositions are used in the latitude that belongs to the Hebrew, and not according to the strict propriety of the Greek idiom in Attick writers, but far more loosely and promiscuously. This hath been already observed on occasion of [ 〈 in non-Latin alphabet 〉 ] with a Genitive case Mat. 1. 11. which cannot there signify under, but before, and so in other places, See Note on Mar. 2. b. And the same is often observed of 〈 in non-Latin alphabet 〉 , that it signifies (beside the vulgar notation of it,) sometimes 〈 in non-Latin alphabet 〉 , within, sometimes 〈 in non-Latin alphabet 〉 , into and for, and this upon that known ground, because the Hebrew 〈 in non-Latin alphabet 〉 is used in that latitude. This being thus premised, it is next observable, that this expression of the office of John the Baptist, and the answerableness of it to that of Elias, is here taken from Malac. 4. 6. There his preaching of repentance is expressed by his turning the heart of the fathers with the children (for so 〈 in non-Latin alphabet 〉 is there to be rendered with not to) and the heart of the children with the fathers, that is, converting fathers and children together, working upon them (or, according to his office, endeavoring, by preaching in the wilderness, to work upon them) and persuading them to repent, and amend their lives, Mat. 3. 2. This place of Malachi is both by Matthew c. 17. 11. and by Mark 9. 12. repeated out of the Septuagint (which hath 〈 in non-Latin alphabet 〉 &c.) 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , he shall, or he doth, restore, or return all, i. e. all men, (the Neutral 〈 in non-Latin alphabet 〉 , all being o • t taken for the Masculine, see Mat. 18. 11. & 18.) Where there is nothing set instead of the heart of the fathers with the children, &c. but only 〈 in non-Latin alphabet 〉 all, noting that, and no more, to be the meaning of the phrase in Malachi, [he shall convert the heart of the fathers with the children, and of the children with the fathers, (of old and young▪ young and old) i. e. he shall preach repentance to the whole Jewish nation, noted by [ the land ] in the end of that verse of Malachi, which God there threatens to come and destroy with a curse, i. e. finally and universally▪ if this preaching of the Baptist, and of Christ, & of the Apostles, do not bring them to repentance. Now what is by those two Evangelists so briefly expressed by, he shall restore, or return all, is here more largely repeated out of the words of Malachi, 〈 in non-Latin alphabet 〉 , to convert the hearts of the fathers, &c. Whence 'tis apparent, that the Praepoposition 〈 in non-Latin alphabet 〉 must here be taken in that notion of 〈 in non-Latin alphabet 〉 , which belongs to that place of Malachi, and so is to be rendered not to but with the children, to this clear sense, John the Baptist shall go before Christ, as his herald to prepare his way in (or admission to) men's hearts, by preaching repentance, or return, or new life, the interpretation of the Hebrew 〈 in non-Latin alphabet 〉 conversion which is used in Malachi. This first part of the period being thus explained, the second, which is not taken from Malachi, but is a kind of gloss or paraphrase to explain that obscurer prophetic expression; will more easily be interpreted, if first we observe the signification of the word 〈 in non-Latin alphabet 〉 in the New Testament, which generally notes to mind, to desire, to like, to look after with an appetite, from the Nowne 〈 in non-Latin alphabet 〉 which is used for affections, appetite, 1 Cor. 14. 20. 〈 in non-Latin alphabet 〉 , children in appetites, or designs, or inclinations, as they are that set their minds on that that profits least; and 〈 in non-Latin alphabet 〉 , those that have more perfict, mature, manly appetites: so 〈 in non-Latin alphabet 〉 to mind, desire, look after the things above, Col. 3. 2. 〈 in non-Latin alphabet 〉 , Phil. 3. 19. 〈 in non-Latin alphabet 〉 Rom. 8. 5. to mind earthly, carnal things: and so agreeably 〈 in non-Latin alphabet 〉 , Rom. 8. 6, 7. and 〈 in non-Latin alphabet 〉 v. 27. the minding of the flesh, and of the spirit, that is those appetites which the flesh on one side, and the spirit on the other do incline men to; or, as Theophylact most fully, the desire and pursuit either of carnal or spiritual things. And if in this sense the word 〈 in non-Latin alphabet 〉 be here taken, 'tis then the minding of just things, and being applied to that which went before turning the hearts of the fathers unto the children it will perfectly agree with it, He shall bring men to repentance, and the most disobedient (viz. Publicans &c. Lu. 3. 12.) to the minding of justice, and righteousness, Lu. 3. 13. that is, of all good things. But 'tis still possible that 〈 in non-Latin alphabet 〉 be here taken for that practical virtue of prudence, (as 'tis at large defined by the Moralist) the practical knowledge of those things which are truly eligible, the knowledge that will bring men to the true justice, the judging of what is or is not to be done according to the rules of justice; and 'tis possible again that the word 〈 in non-Latin alphabet 〉 of the just should be the Masculine gender, and so the phrase be rendered, the prudence or practical wisdom of just men; and then also 'twill be answerable to the text in Malachi, thus; that he shall convert the Jews, even the most vicious of them to that practice of all moral rules which denominates men just, that is, that this should be the design of John's preaching, to make them such, to work such a general reformation among the Jews. As for the Preposition 〈 in non-Latin alphabet 〉 , that (as was said) is ordinarily used for 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , to, or otherwise 'twill be hard to find out any sense of these words.

[ g] V. 20. Dumb ] The Hebrew 〈 in non-Latin alphabet 〉 as the Greek 〈 in non-Latin alphabet 〉 signifies both a dumb man and a deaf, and is wont to be rendered either by 〈 in non-Latin alphabet 〉 , or by 〈 in non-Latin alphabet 〉 , Mich. 7. 16. that is, growing or becoming deaf, for there the Context refers it to the ears. In this place one of the significations of the Hebrew seems to be put for the other, 〈 in non-Latin alphabet 〉 silent or dumb, (if we believe Theophylact and the ancients) for surdus deaf, and so that which is added, 〈 in non-Latin alphabet 〉 and not able to speak will be no Pl • onasme, but signify him dumb also. For that he was not only dumb, but deaf, appears by his friends, who do not speak but nod and make signs to him, v. 62. and it is not probable that of the two things that befell him, one should be twice, and the other not once foretold by the Angel.

[ h] V. 22. Vision ] By 〈 in non-Latin alphabet 〉 vision is here meant the 〈 in non-Latin alphabet 〉 or appearance of God by an Angel to the Priest, revealing his will unto him, and these were wont to be at the time of offering of incense, see Jos. Ant. l. 13. c. 18. where when Hyrcanus was offering incense, God gave him the Oracle. From hence it was that the people seeing Zacharias stay so much longer then ordinary within, and come out speechless and astonished, concluded that he had seen a vision, that an Angel had appeared unto him.

[ i] V. 23. Ministration ] The word 〈 in non-Latin alphabet 〉 , which is here first met with, may deserve to be looked into. The Origination of it among Grammarians from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 spoils, seems remote and alien. Another way may be better collected from Hesychius by changing the punctation of a few words in him thus, 〈 in non-Latin alphabet 〉 signifies public service, officiating, and 〈 in non-Latin alphabet 〉 is all one with that, for 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 populus ) signifies public or belonging to the people. Thus is the King called 〈 in non-Latin alphabet 〉 , the officer of God for public administrations, Rom. 13. 6. Hence then is the prime importance of the word for any public service. Of which sort because among both Jews and Heathens, the Priestly office, the sacrifices &c. of the Temple, were the chief, the word comes to signify any sacred office. Of this we have these footsteps in the Grammarians 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 in Hesychius & Phavorinus, and again 〈 in non-Latin alphabet 〉 . Thus the word is used in this place by S. Lu. for the executing the priests office, & so Phil. 2. 17. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are joined, sacrifice and sacred office, or service, and Heb. 8. 6. 〈 in non-Latin alphabet 〉 , he hath obtained a more excellent ministry, that is priestly service, in opposition to the priests office on earth, ver. 4. so Heb. 9. 21. 〈 in non-Latin alphabet 〉 , the utensils of the priest, and Heb. 10. 11. 〈 in non-Latin alphabet 〉 , he was daily attending, or waiting on the priests office: From hence it is brought down to the service of the Christian Church, any Christian office, as Act. 13. 2. 〈 in non-Latin alphabet 〉 , while they ministered to the Lord, that is, were about the daily offices, praying, and fasting, &c. and so Rom. 15. 16. 〈 in non-Latin alphabet 〉 , that I might be a minister of Jesus, employed in sacred offices. This word, though it comes from 〈 in non-Latin alphabet 〉 public, doth not yet so belong to public employments, but that it signifies domestic also (and simply serving 〈 in non-Latin alphabet 〉 , saith Phavorinus, and 〈 in non-Latin alphabet 〉 in Hesychius ) especially that office of the steward, which is most public of any in the family, having the administration of the whole domestic affaire belonging to it. Hence 〈 in non-Latin alphabet 〉 in Pollux to perform the stewards office over the house. Now because, as Christ saith, it is the stewards office, to give every man his portion of food in his season, and because the diet in an house or family belongs to all, is every man's portion, only so, that the steward assigns it diversely to everyone, as he thinks fit to dispense it, (and thence in the Grammarians 〈 in non-Latin alphabet 〉 are 〈 in non-Latin alphabet 〉 , they that are set over the diet, ) therefore in the Scripture style, 〈 in non-Latin alphabet 〉 is oft used for the business of the collecta or offertory, for the dispensing of the oblations, and out of them relieving the poor Christians; Thus 2 Cor. 9. 12. 〈 in non-Latin alphabet 〉 the administrations of this liberality, which was to supply the wants of the Saints, as it follows there, and all one with 〈 in non-Latin alphabet 〉 liberality of communicating, v. 13. And so Phil. 2. 30. 〈 in non-Latin alphabet 〉 was the relieving the Apostle, and so 〈 in non-Latin alphabet 〉 , v. 25. the reliever of my want. So Rom. 15. 27. 〈 in non-Latin alphabet 〉 , ministering to them in carnal things, is interpreted by 〈 in non-Latin alphabet 〉 , v. 26. liberality to the poor saints: and so perhaps when the Angels are called 〈 in non-Latin alphabet 〉 , Heb. 1. 7. his ministers, and 〈 in non-Latin alphabet 〉 , v. 14 ministering spirits, it may bear the sense of serving, so as to feed, and relieve, and provide for us. But because the office of the steward is to govern the family, as well as thus to give meat in due season, therefore agreeably to this, as the word is sometimes used by Christian writers peculiarly for the Lord's supper, in reference to the feast provided there in the 〈 in non-Latin alphabet 〉 anciently, and still in the offertory, for the use of the poor (in the same manner as 'tis called 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 breaking of bread. ) so also sometimes it is used to signify the whole service of the Church, or exercise of the priest's office, and sometimes peculiarly the government of the Church, as in Eusebius generally when one Bishop dies, another, saith he, 〈 in non-Latin alphabet 〉 , undertakes the office, or administration, or government of it, as of Pius the Bishop of Rome l. 4. c. 11. and 〈 in non-Latin alphabet 〉 , in the same Chap. of C • ladion Bishop of Alexandria.

[ k] V. 28. Highly favored ] For the finding out the full importance of this word 〈 in non-Latin alphabet 〉 in this place, 'twill be needful first to examine the several notions of 〈 in non-Latin alphabet 〉 the Nowne, from whence the verb 〈 in non-Latin alphabet 〉 comes. One eminent notion of it for the Gospel of Christ is explained (as it signifies the matter of the Gospel) Note on Heb. 13. d. and (as it signifies the preaching or promulgating of it) Note on Act. 18. e. Another notion, as it signifies charity, liberality, is explained Note on Act. 2. f. and very near to that, for 〈 in non-Latin alphabet 〉 a gift, Note on 1 Pet. 3. e. Beside these it signifies also a reward, either that of good words, of thanks, as we call it, or else farther, of some real return, 〈 in non-Latin alphabet 〉 , saith Hesychius, a retribution for a good turn, and so 'tis oft used. Lu. 17. 9. 〈 in non-Latin alphabet 〉 ; will he thank, or reward that servant? so Lu. 6. 32, 33, 34. 〈 in non-Latin alphabet 〉 ; what thanks, or reward is due to you? for which there is 〈 in non-Latin alphabet 〉 reward, v. 35. So 1 Pet. 2. 19. 〈 in non-Latin alphabet 〉 , this shall be, or shall yield a reward, all one with 〈 in non-Latin alphabet 〉 , honor, the reward of an heroic action, v. 20. Fourthly it signifies favor, or mercy, in this chapter, to Mary 〈 in non-Latin alphabet 〉 , thou hast found favor with God, ver. 30. and in some other places, and in effect in all those, where it signifies the Gospel in opposition to the Law, that being so styled, because there is so much of God's favor, and undeserved mercy discernible in it, contrary to boasting, or debt. Lastly, it is taken for virtue, goodness in the latitude, without restraint to any particular kind of it, and that both of the body ( beauty ) and of the mind, from whence is that gloss of Hesychius 〈 in non-Latin alphabet 〉 , the word gracious signifies either good or handsome; for that universal goodness of the mind it seems to be taken 2 Pet. 3. 18. grow in grace, that is, all kind of goodness, and in the knowledge. (that is practical knowledge) of our Lord, &c. and so in diverse other places mentioned Note on Ephes. 5. c. Now from which of all these notions the word 〈 in non-Latin alphabet 〉 is to be taken, or (because there are but two, that can be competitors for it) whether as it signifies favor, or goodness, is somewhat uncertain; If it be taken from 〈 in non-Latin alphabet 〉 favor, mercy, as it seems to be Ephes. 1. 6. then it will agree with the 〈 in non-Latin alphabet 〉 , thou hast found favor with God, v. 30. And so Theophylact expounds it, 〈 in non-Latin alphabet 〉 &c. when he had first said, thou that art favored, he adds by way of interpretation, for thou hast found favor, &c. But some arguments there are to prefer the other notion, 1. that Hesychius renders 〈 in non-Latin alphabet 〉 , good, or gracious, by 〈 in non-Latin alphabet 〉 , distinctly pitching on that notion of it, and perhaps where we read 〈 in non-Latin alphabet 〉 (I suppose 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , an excellent, lovely person, that doth all things with a grace, it may be a false print for 〈 in non-Latin alphabet 〉 , (as that book is very full of such faults) 2 ^lie, Ps. 18. 26. where the Hebrew reads 〈 in non-Latin alphabet 〉 , & the Septuagint 〈 in non-Latin alphabet 〉 , with the merciful thou shalt be merciful, the Greek Scholiast reads 〈 in non-Latin alphabet 〉 , with the gracious thou shalt deal graciously. Thirdly, this word is used once in the Son of Sirach, c. 18. 17. and by us rendered rightly a gracious man. Fourthly, the word here is not only by the vulgar Latin rendered, gratiâ plena, full of grace or goodness, but in like manner by the Syriac also. And in this notion of 〈 in non-Latin alphabet 〉 we have 〈 in non-Latin alphabet 〉 , a gracious woman, Prover. 11. 16. (as perhaps on the contrary 〈 in non-Latin alphabet 〉 ungracious 2 Tim. 3. 2. 〈 in non-Latin alphabet 〉 full of grace or goodness; which phrase in Syriac and Chaldee signifies no more, then very good or gracious, so Act. 9. 33. 〈 in non-Latin alphabet 〉 , signifies a very good woman, diligent, laborious, (that wrought many good things v. 39. in a peculiar notion of the phrase good works, for diligent in the calling, see Note on Tit. 3. a.) as among the Hebrews 〈 in non-Latin alphabet 〉 full of beauty, signifies very handsome; so 〈 in non-Latin alphabet 〉 Rom. 15. 14. full of goodness is very good; and in Philo. 〈 in non-Latin alphabet 〉 (as, 〈 in non-Latin alphabet 〉 Act. 6. 3.) a man full of wisdom, that is a very wise man, and 〈 in non-Latin alphabet 〉 Act. 6. 5. an eminent believer. And if the word be thus rendered, 'tis then a fit form of a salutation, such as 〈 in non-Latin alphabet 〉 ô most excellent Theophilus, v. 3.

[ l] Ib. Lord, &c.] This speech of the Angels is by him delivered in form of a salutation (see v. 29.) 〈 in non-Latin alphabet 〉 Hail, &c. and so these words that immediately follow, being part of the 〈 in non-Latin alphabet 〉 , salutation, seem most fitly rendered by way of prayer or benediction, The Lord be with thee, Blessed art thou, &c. Thus 〈 in non-Latin alphabet 〉 , is generally used, the Lord be with you, and 〈 in non-Latin alphabet 〉 , grace be with you, and the like forms of Christian salutation.

[ m] V. 39. In those days ] The phrase 〈 in non-Latin alphabet 〉 , in these days hath for the most part a peculiar signification, differing from 〈 in non-Latin alphabet 〉 in those days. The latter signifies an indefinite time, sometimes a good way off, but the former generally denotes a certain time then present, instantly, then, at that time; so here that which is said of Mary's going to Elizabeth, was sure immediately after the departing of the Angel from her, and therefore 'tis said she rose up 〈 in non-Latin alphabet 〉 , very hastily. So v. 24. 〈 in non-Latin alphabet 〉 , that is, immediately, Elizabeth conceived, so c. 6. 12. 〈 in non-Latin alphabet 〉 , that is, then, at that point of time, he went out to the mountain, See c. 23. 7. c. 24. 18. Acts 1. 5. c. 11. 27. & 21. 15.

[ n] V. 67. Prophecyed ] To prophecy is a large word, and besides the foretelling of future events, which is the ordinary notion of it, it signifies secondly to work Miracles, as when 'tis said of Elisha 's body, that being dead it prophesied; Eccles. 48. 14. referring to the miracle that it wrought, in raising the dead body, that was put into Elisha 's grave, 2 Kings 13. 21. thirdly, to declare the will of God to any, by revelation, or mission from him, Thus Sybilla l. 1. 〈 in non-Latin alphabet 〉 , I will prophecy all things that are past, present, and to come. Adding, 〈 in non-Latin alphabet 〉 , and first God commands me to say —professing to do it from God. So the author of Synopsis Prophetiarum, 〈 in non-Latin alphabet 〉 , Any that receives knowledge from God of things past is called a Prophet. So Chrysostom, O 〈 in non-Latin alphabet 〉 . A Prophet is no more but an interpreter, but that of God. And Grammarians have observed that the word naturally signifies no more, then this of speaking from, or in the stead of another, that is, of God; as a Proconsul is he that supplies the Consuls place, 〈 in non-Latin alphabet 〉 in Composition being all one with 〈 in non-Latin alphabet 〉 . So the Poets were said to be the Prophets of the Muses, as in Pindar 〈 in non-Latin alphabet 〉 Let the Muse inspire and I will prophecy. And in Theocritus,

the sacred Prophets of the Muses, that speak under them, or as they are inspired and directed by them. In which sense as Christ's Prophetick office consisted in revealing the will of God to the world, so all that have in any degree done the like are styled Prophets, all that have taught men their duties towards God, and Men; Thus among the Heathens, the Divines which told men what they ought to do, their Priests, or religious persons were called Vates, Prophets. And even their Poets which ordinarily reprehended their vices, are by S. Paul called 〈 in non-Latin alphabet 〉 their own Prophets, Tit. 1. 12. For although of that Epimenides it be true, that he is ordinarily by the heathens called 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 a divine man, and a Prophet, and that his book is called 〈 in non-Latin alphabet 〉 Oracles or Prophecies, yet is this rather a confirmation of this use of the word Prophet, fo • those which teach men their duty; for of this Epimenides saith Diodorus Siculus lib. 5. that he was 〈 in non-Latin alphabet 〉 a divine, and Plutarch in Solon, that he was 〈 in non-Latin alphabet 〉 , to the same purpose; and Aristotle Rhet. l. 3. c. 17. saith expressly 〈 in non-Latin alphabet 〉 he prophesied not of things to come. And thus Glaucus (among the ancient Mythicall writers) that directed men the way in their navigation, 〈 in non-Latin alphabet 〉 how they were to order their voyage, was by them called 〈 in non-Latin alphabet 〉 , the sea-prophet. Thus when Exod. 7. 1. God said to Moses, I have made thee a God to Pharaoh, and Aaron thy brother shall be thy Prophet, The meaning is, that what God had or should command Moses, Moses should (as God to a Prophet, the Oracle to the 〈 in non-Latin alphabet 〉 ) deliver to Aaron, concerning Pharaoh, and Aaron should go, as a Prophet sent from God and deliver it to Pharaoh; he shall be thy spoaksman, he shall be to thee instead of a mouth, Ex. 4. 16. Fourthly, it signifieth to expound, or interpret Scripture, as 1. Cor. 14. 1. Desire spiritual gifts, but specially that ye may prophecy, and v. 3. he that prophesieth, speaketh to edification, &c. So v. 4, 5, 6, 22, 24, 28. 31, 32. Fifthly, 'tis sometimes set to signify wild, raving, mad behavior, or speaking such as the 〈 in non-Latin alphabet 〉 or enthusiasts among the Heathen, men possessed with diabolical furies, were wont to use: so when the evil spirit came upon Saul, he prophesied in the midst of the house, 1 Sam. 18. 10. and in the same rage or fury cast the javelin at David v. 11. The reason of this is clear, v. 12. because Prophets did ordinarily both speak and act in a manner far distant and remote from the ordinary practice of other men, used strange language, strange motions and agitations of the body, and accordingly were by many that looked on them thought to be mad. So the Prophet sent by Elisha to anoint Jehu, is called this mad fellow 2 Kings 9. 11. Sixthly, it signifies singing and praising God, forming of divine hymns, and singing them to God. So 1 Sam. 10. 5. Thou shalt meet a company, a college or covent of Prophets coming down from the high place with a Psaltery, and a tabret, and a pipe, and a harp before them, and they shall prophecy, (where the Chaldee paraphrase reads, shall sing) and the spirit shall come on thee, and thou shalt prophecy, (where the Chaldee hath, and thou shalt praise with them. ) So 1 Chron. 25. 1. David separates the sons of Asaph, Heman, and Jeduthun, who should prophecy with Harps and Psalteries and cymbals. And so 'tis possible it may be, Numb. 11. 25. where 'tis said of the seventy, that they prophesied and did not cease; for as 1. Sam. 10. 6. Saul's prophesying was to be an effect of the Spirit of God coming upon him, and was a sign of his being set a part by God for the Kingly office, and furnished with abilities for it which is called turning him into another man; so Num. 11. 15. God takes of the spirit that was upon Moses, that is, the Spirit of government, wherewith he was endued, and gave it unto the Seventy, and when the Spirit rested upon them, they prophesied; whereas the other circumstances agree, the giving them the Spirit, and fitting them for their office by that means, so the evidence of it, their prophesying may agree also, though wherein their prophesying consisted is nowhere defined in Scripture. This only is unquestioned, that it was some extraordinary act, a testimony that the Spirit of God in some extraordinary manner rested upon them, and as such, was discernible to all (in like manner as was Saul's stripping off his clothes and lying down naked, 1 Sam. 19. 24.) and so fit to authorize them in the eyes of others, as by a miracle, and to declare to all that they were assumed to this office. And to this notion of prophesying must this place be interpreted, Zacharias was filled with the holy Ghost and prophesied, was stirred up in an extraordinary manner by the Spirit of God, to compose this divine hymn following, the Benedictus, saying, Blessed &c. And so, 1 Cor. 11. 5. Every woman praying or prophesying, Where speaking of the Church, wherein the woman is not permitted to speak c. 14. 34. 'tis apparent that prophesying cannot be taken for interpreting of Scripture, and so it remains that it signify this of singing hymns in the Church, which is fitly joined with praying. What is here said of his being filled with the holy Ghost, (as before of Elizabeth also, v. 51.) is no more then being endued with the Spirit of God (see note k.) incited by somewhat higher then his own spirit, the Spirit of God enabling him to make this hymn. So when the Spirit descended with the gift of tongues, they were filled with the holy Ghost, Acts 2. 4.

[ o] V. 69. Horne of salvation ] The word Horne hath divers notions in the Scripture, first it signifies power, or strength, because the horns being the weapons of beasts, their strength or ability of hurting others is said properly to consist in them. So Lam. 2. 3, 17. he hath cut off all the horn of Israel, and, set up the horn of thine adversaries; so Je • . 48. 25. the horn of Moab is cut off, and his arm is broken, the horn being the beasts best instrument of defense, as the arm is the man's; so Mich. 4. 13. I will make thy horn Iron, and thou shalt beat in pieces many people, that is, I will give thee great power; so Ezech. 29. 21. I will cause the horn of the house of Israel to bud forth, they shall have some considerable strength again; so the horns of the wicked and the righteous, Psal. 75. 10. are their power. Secondly, it signifies honor, glory, triumph, as when the horn is said to be lifted up, or exalted, Psal. 75. 4. 89. 24. 112. 9. Thirdly from the union of both these, it signifies Regal power, the honor; and power of a King, so Zach. 1. 18. Dan. 7. 7, 8. and Rev. 13. 1. the four, and the seven, and the ten horns are confess'dly so many Kings. And this seems to be the importance of the word in this place, where the house of David being the regal family, and the word Savior denoting him that is the ruler, or leader, or Prince of the people, ( thou gavest them Savior's, Neh. 9. 27. i. e Rulers, Judges; and, Savior's shall come up, (Obad. 21.) & the kingdom shall be the Lord's) the horn of salvation in the house of David will denote the kingdom of Christ, that spiritual one which is not of this world, or rather Christ (in concreto) under the notion of a King. Thus Psal. 18. 2, among the titles given to God (upon his delivering David from the hands of his enemies, as here for the redeeming us from the hands of all that hate us, v. 71.) this is one the horn of my salvation, that is, my King, and Savior; and this is agreeable also to that other part of the period, 〈 in non-Latin alphabet 〉 , he hath raised up, to, or for us, that of raising up belonging to persons advanced by God to any office of King, or Prophet, (see note on Acts 13. g.) particularly of Christ to his Kingdom, Acts 2. 30. God had sworn that he would from the fruit of David's loins according to the flesh raise up the Christ to fit on his throne, which is distinctly parallel to this.

[ p] V. 70. The world ] 〈 in non-Latin alphabet 〉 signifies an age, and in the New Testament most commonly is used in a general sense, not for the age of a man, nor again for an hundred years, but for an age of the world, or some eminent part in the division of that. Now the World is divided two ways, either into the age before the Messias, and the age of the Messias, or into the age of this world, and of the world to come after the day of doom. Accordingly the word 〈 in non-Latin alphabet 〉 is used sometimes for the first part of the first division, for the first estate, beginning at the beginning of the world, and reaching to the end of the Jewish common-wealth. Thus is the phrase 〈 in non-Latin alphabet 〉 à secule, ordinarily used, and accordingly 〈 in non-Latin alphabet 〉 here, to note that general age from the beginning of the world, of which the Jewish state was an eminent part, under which prophecies had been allowed by God to this people. And it being resolved by the Jews that there was to be another age (beside that first) which they call the age of the Messias (see Note on Mat. 24. c.) or the age to come, they are wont to use the phrase 〈 in non-Latin alphabet 〉 (or sometimes for brevity sake 〈 in non-Latin alphabet 〉 which the Septuagint render 〈 in non-Latin alphabet 〉 , and sometimes 〈 in non-Latin alphabet 〉 , to age and yet farther, or to age and afterward,) in seculum & seculum, to age and to age, meaning thereby both these ages, the then present, and that other then to come, the age of the Messias. Thus have we interpreted the word 〈 in non-Latin alphabet 〉 age Mat. 24. 3. in a diverse sense from that which belongs to it Mat. 28. 20. In the former to signify the Jewish state, in the latter the state of the world under the Messias. And in that notion I suppose it is, that the Gospel of Christ is called 〈 in non-Latin alphabet 〉 , Rev. 14. 6. the Gospel of that age of the Messias, the Christian faith, which was to endure till the end of the world, Mat. 12. 32. note l. Sometimes again the word 〈 in non-Latin alphabet 〉 signifies the first number of the second division, this world, from the creation till the day of doom, as Luk. 20. 34. 〈 in non-Latin alphabet 〉 the children of this age, the men of this world (opposed to 〈 in non-Latin alphabet 〉 those that are vouchsafed participation of that other,) do marry, &c. and so in many other places. And so likewise for the second part of the second division, the state after this life, that of another world, ordinarily called 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 the world to come, and that world or age, it is oft called 〈 in non-Latin alphabet 〉 simply also, as Joh. 6. 51, 58. he shall live 〈 in non-Latin alphabet 〉 , which we render forever, or to that age to come, which is eternal. And from this notion of the word 〈 in non-Latin alphabet 〉 ] it is peculiarly, that the word 〈 in non-Latin alphabet 〉 commonly signifies eternal, including both this world and that other. This eternal future state was, it seems, denied by the Sadducees, and thereupon it is the observation of the Jews, that after Ezra's time it was appointed, that at the end of benedictions in the Temple, the phrase 〈 in non-Latin alphabet 〉 in seculum should be changed into 〈 in non-Latin alphabet 〉 from age to age, i. e. from this age to the next. So we find it in c. 9. of Cod. Berachoth, &c. 〈 in non-Latin alphabet 〉 In all the conclusions of benedictions they were wont to say 〈 in non-Latin alphabet 〉 from age; But when the Sadducees perverted this form of speech, and said that there was but one age, they appointed that the form should be from age and to age. And though perhaps this latter form be before Ezras time to be met with in the Hebrew writings, yet, it seems, twas not in their forms of benedictions in the public service, and there it was probably inserted on that occasion. And an abbreviate of that form it is which the Christians have delivered to them by Christ, Mat. 6. 13. thine is the kingdom, the power and the glory 〈 in non-Latin alphabet 〉 to both ages, the present and the future, which we according to sense render forever and ever, i. e. for this world (which is one forever, ) and for the next (which is another forever. ) This is more largely set by the Apostle, Gal. 1. 4. 〈 in non-Latin alphabet 〉 , to the ages of ages, but yet more amply in the ancient Church, which added that second versicle to the doxology [As it was in the beginning (i. e. 〈 in non-Latin alphabet 〉 from the age, from the beginning of the world, as 〈 in non-Latin alphabet 〉 here signifies) is now, and ever shall be, world without end ] i. e. now, in this world, and 〈 in non-Latin alphabet 〉 to that world, which shall never end.

[ q] V. 74. Grant ] The word 〈 in non-Latin alphabet 〉 with an Infinitive mood after it (as here 〈 in non-Latin alphabet 〉 ) is, according to the sense of it, to be rendered, as if the word power, or something else like it, were to be understood; so often in the Revelation, as c. 2. 7. and 17. 〈 in non-Latin alphabet 〉 , I will give to eat, or drink, i. e. power to do so, c. 3. 21. 〈 in non-Latin alphabet 〉 , I will give the privilege, or favor, to sit. So the Passive 〈 in non-Latin alphabet 〉 in like manner c. 6. 4. 〈 in non-Latin alphabet 〉 , c. 13. 7. 〈 in non-Latin alphabet 〉 , and v. 15. 〈 in non-Latin alphabet 〉 , it was given to receive, to do, to give, and so c. 16. 8. and 19. 8. where the word 〈 in non-Latin alphabet 〉 power, or the like, is clearly understood, which in many other places is expressed, c. 9. 3. c. 6. 8. c. 15. 5, 7. &c. and so the former part of the 74. ver. being read, as it were, in a parenthesis, the sense will be perspicuous, The oath which he sware to Abraham our father, that he would give us power to serve him in holiness, &c. And so, beside the explication of that oath made to Abraham (which hath from this passage been explained in another place) here will be observable also the allusion of this whole passage to the names of the Baptist, and his parents. For the meaning of Zacharias is the remembrance of God, and to that refers his 〈 in non-Latin alphabet 〉 God's remembering his covenant, v. 72. Elizabeth signifies the oath of God, and to that refers 〈 in non-Latin alphabet 〉 , the oath which he sware. And John signifies the free gift, or grace, of God, and to that refers the 〈 in non-Latin alphabet 〉 , the giving deliverance and grace to serve him in sincere holiness, &c. the grace of Justification, Sanctification, and Perseverance.

[ r] Ib. Without fear ] That the word [ 〈 in non-Latin alphabet 〉 without fear ] refers to our enemies, in whose power before we were, appears by the distinct mention of them in the next words, and therefore it cannot with any sense be applied to the excluding that fear of our danger, which is founded only in ourselves, our own negligences, or miscarriages. And that it is to be joined with 〈 in non-Latin alphabet 〉 being delivered, and not with 〈 in non-Latin alphabet 〉 serving, is not only apparent by many ancient Copies, which so join it without any comma betwixt 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , and by Irenaeus l. 3. c. 11. reading it, Nobis sine timore ereptis, servire in sanctitate, us being delivered without fear, to serve him in holiness, and Titus Bostrensis — 〈 in non-Latin alphabet 〉 , because some oft times are delivered from the hands of enemies, but with fear, therefore he saith, that he gives us to be delivered without fear, adding 〈 in non-Latin alphabet 〉 , for Christ's coming caused us to be without fear delivered, 〈 in non-Latin alphabet 〉 , for we felt not, had no apprehension of, the treachery of our enemies, 〈 in non-Latin alphabet 〉 , &c. but he presently snatched us out, and transferred us from them into his own lot and portion, 〈 in non-Latin alphabet 〉 , &c. which lays the obligation on us (as on those that are now become his) to serve him in holiness and righteousness,