Annotations on the New Testament

Annotations on S. MATTHEW, Chap. X.

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

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

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

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

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

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

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

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

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

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

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

Annotations on Chap. XI.

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

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

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

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

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

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

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

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

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

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

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

[ l] V. 3. Easie ] The word 〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉 good, and something more, good in the highest degree, and is rendered gracious 1 Pet. 2. 3. 〈 in non-Latin alphabet 〉 , the Lord is gracious, the Septuagint's render it Ps. 34. 8. O taste and see, 〈 in non-Latin alphabet 〉 , that the Lord is gracious, & so 〈 in non-Latin alphabet 〉 , Rom, 2. 4. the bounty of God, that which is immediately before, 〈 in non-Latin alphabet 〉 , the riches of his bounty; & proportionably here Christ's yoke, the precepts, which he lays on his Disciples (being of all other the very things most agreeable to our human, rational nature, and which by them, which did not think men bound to do them, have yet been counted most excellent in them that did practice them, and which, if the one custom of sin did not make us incompetent judges of it, would appear to us the fittest for our turns, the most pleasurable, profitable and honorable of all things) are here said by him to be, not only a good, but a gracious, benign, bounteous yoke, that any man is the better for taking on him, and if he considered it well, he would put it on of his own accord, prefer it before liberty, or any other service.

Annotations on Chap. XII.

[ a] V. 8. Son of man ] That by the phrase the son of man in this place is not meant Man in common, (as some very learned men have thought) but peculiarly Christ, is more then probable, not only by these words a greater then the Temple is here (assuming a greater liberty for his Disciples from his presence, and the necessity of their service to him, then belonged to other ordinary Jews in all cases, or then the Temple could give any servants of the Temple) but also by the use of this phrase of son of man for Christ in Daniel, c. 7. 13. and in every other of the 88 repetitions of it in the New Testament. And although by the words, as they are in S. Mark, c. 2. 27. the contrary seemeth not improbable, where the ground of Christ's affirming that the Son of man is Lord of the Sabbath, is because the Sabbath is made for man, as if the Sabbaths being made for man did conclude him Lord of it, and consequently that he was Lord, for whom it was made, that is, Man in common, and not Christ; yet to this the answer is ready, that the case of which Christ there and here speaks, being for the necessary use, and good of man, plucking and eating for necessity, and preservation of life, That may be very fitly refer'd to by Christ, when he saith The Sabbath is made for man