Annotations on the New Testament

Annotations on St. MATTHEW Chap, IV.

[ a] V. 1. The Devil ] The Hebrew 〈 in non-Latin alphabet 〉 , an adversary, may be taken either in the General, or else as it contains under it two Specificall notions, one of an adversary in foro, an accuser, and especially a salse accuser, the other of a treacherous person, that consults and studies to mischief others. In the General it is often met with, and applied to the Devil, our Enemy, indefinitely. In reference to the Specificall notions, it is accordingly rendered by the Septuagint, sometimes 〈 in non-Latin alphabet 〉 , accuser, sometimes 〈 in non-Latin alphabet 〉 , betrayer, and in 1 Mac. 1. 36. the word 〈 in non-Latin alphabet 〉 accuser, is used, where the sense, and the mention of the sore snare v. 35. enforceth and requireth 〈 in non-Latin alphabet 〉 , treacherous person, and yet our English renders it in the General (according to the more comprehensive nature of the Hebrew, to which it is answerable) an adversary. Thus in the New Testament doth the word 〈 in non-Latin alphabet 〉 prevail, and is commonly used to signify not in the Special, either a Calumniator, or, insidiator (though it sometimes signifies one of them perhaps the latter, John 6. 70. One of you 〈 in non-Latin alphabet 〉 , means to betray me, and the former Eph. 4. 27. Let not the sun go down upon your wrath, neither give place 〈 in non-Latin alphabet 〉 to the Calumniator, who is then wont to interpose, and widen the Breach, and so certainly 1 Tim. 3. 11. 〈 in non-Latin alphabet 〉 not Calumniators, and 2 Tim. 3. 3. and Tit. 2. 3.) nor yet the Devil under that one peculiar notion, as a liar or calumniator, but so as the Greek be of the same latitude with the general comprehensive Hebrew word 〈 in non-Latin alphabet 〉 , and as 'tis all one with 〈 in non-Latin alphabet 〉 enemy, and 〈 in non-Latin alphabet 〉 adversary, or plaintiff, and 〈 in non-Latin alphabet 〉 opposer, in other places, and so it may best be rendered Satan (retaining the Hebrew in the translation, as the Septuagint oft do) i. e. that evil spirit, which sets himself as an Adversary against all good men, and endeavors to do all mischief that he can.

[ b] V. 5. A pinnacle ] 〈 in non-Latin alphabet 〉 signifying literally a little wing, doth here note the exterior circuit of the top of the house, which compasseth it in (and is thence called 〈 in non-Latin alphabet 〉 Deut. 22. 8.) to keep men from danger of falling from the roof, and is therefore in the Law prescribed in their buildings, that thou bring not blood upon thy house. It is by the Grammarians explained by 〈 in non-Latin alphabet 〉 , and that defined to be 〈 in non-Latin alphabet 〉 , a kind of girdle on the top of the Temple to encompass it, which is clearly the battlement, not the pinnacle, see Note on c. 10. i.

[ c] V. 7. Not tempt the Lord ] That the phrase of tempting God signifies not too much, but too little confidence, a diffidence, and incredulity, may appear by the several places, wherein the phrase is used. Thus the Israelites tempting of God in Exodus and Deuteronomy, is generally Doubting of God's care, and providence, and power, and wisdom, of which they had had so many arguments, and assurances, and promises from him. And so Num. 14. the tempting God ten times, v. 12. is all one with not believing him in all his signs, which he did in the midst of them, v. 11. and what that unbelief was, appears by their words ver. 2. Would we had died in Egypt, and, Wherefore hath God brought us into this land? thinking (it seems) that God would not go along with them, but permit them to be devoured by the people of the land (see v. 9.) So Psal. 78. their provoking, and tempting of God, v. 18, 19. is first their Doubting whether God could, and would prepare them a table, v. 20. give them bread, provide them flesh in the wilderness, v. 21. when by their own confession he had evidenced his Power & Will sufficiently in giving them streams of water out of the rock, and v. 42. they tempted God, &c. which is explained v. 43. by [ They thought not of his hand, and of the day when he delivered them,—how he had wrought his miracles in Egypt ] v. 44. i. e. by their forgetting, or not considering the arguments they had had for the believing, and depending on him: and so again, after he had cast out the nations, &c. done all for them imaginable, yet v. 57. they tempted the most high God, &c. so Isa. 7. when Ahaz saith, he will not tempt the Lord, the words signify, that he needed no farther arguments to ascertain him of the truth of what there was promised. Where yet Ahaz seems to have spoken Ironically, he will ask no more signs, believing the thing impossible, and therefore is reprehended by the Prophet for incredulity and wearying of God, and making it necessary for him to give a sign, v. 13, 14. And thus clearly the phrase is used in this place, where the Devil persuading Christ, by casting himself down from the Battlement, to make trial, whether God would deal with him as a Son, i. e. preserve him, or no, Christ that needed no such evidences of his being the Son of God, Mat. 3. 17. replies that this is that tempting God, which is forbidden in Deut. So Mat. 16. 1. and Luke 11. 16. the Pharisees asking a sign from heaven, to demonstrate that he was the Messias, are said 〈 in non-Latin alphabet 〉 , to tempt Christ, a note of their infidelity, and so censured by Christ, an evil and adulterous generation seeketh after a sign, Mat. 16. 4. and beyond the miracles which he had already done among them, he will now show those Pharisees no more, but only that great convincing one of his Resurrection from the dead v. 5. Sometimes this phrase is used in a notion a little different from this, not in relation to any promises of God, but of any other part of his Will revealed, & notes any act of infidelity, any contrariety to the revealed Will of God, whether in point of Doctrine, or Practice: Of Doctrine, so Acts 15. 10. When Peter had given them convincing evidences and arguments (from the example of God toward Cornelius ) that God required not the Christian Gentiles to be circumcised, he adds, Now therefore why do you tempt God, to lay a yoke, &c. i. e. your continuing to desire to lay that yoke on the Gentile Christians, after such evidences of God's Will to the contrary, is an act of infidelity, and a kind of tempting of God. So also of Practice 1 Cor. 10. 9. Neither let us tempt Christ, i. e. let us not by our provoking sins dare God, try his patience, whether he will make good upon us his threats against sin, so Mal. 3. 15. they that tempt God, are all one with the proud sinners, contumacious offenders, which are also said to weary him, c. 2. 17. Acts 5. 9. Why have ye agreed to tempt the Spirit of the Lord? i. e. to commit a sin, which is in effect a trying, or experimenting whether the Apostles, Peter, &c. had the Spirit of discerning their fraud or no, and consequently of punishing.

[ d] V. 15. By the way ] That which is here 〈 in non-Latin alphabet 〉 , is in the Greek Isa. 9. 1. (whence this verse is cited) 〈 in non-Latin alphabet 〉 , the rest that dwell by the sea side. Now for this whole place that is here cited out of the Prophet, and said to be fulfilled by that which here happened, it must first be remembered, what hath been said, Note on c. 1. k. That Prophecies, besides the literal sense of them, have sometimes another affixed to them, to which when they are accommodated, they are said 〈 in non-Latin alphabet 〉 , to be fulfilled, i. e. to have a more eminent accomplishment. And so here. For these words had in Isaiah c. 9. 1. a clear literal sense, belonging to that time, viz. That God having threatened by his Prophet a sore calamity to Judah and Jerusalem from Sennacherib King of Assyria, begins in these words a little to soften it, thus, Nevertheless the dimness (or mist, or twilight) shall not be to her, to whom the vexation shall be i. e. to Jerusalem which shall be thus afflicted) according to the first time, wherein he lightly afflicted the land of Zebulon, and the land of Naphtali, and the latter time, wherein he more grievously afflicted the way of the sea beyond Jordan, Galilee of the nations; i. e. this that shall befall upon Judah, though sharp, shall not be comparable to either of those two other; the First, the more tolerable of the two, when Zebulon and Naphtali &c. were carried into captivity by Tiglath-Phalassar King of Assyria, 2 Kings 15. 29. the Second, not them come, which should be much more heavy, when the rest of the tribes should be carried away by Salmanassar into Assyria, 2 Kings 17. The people that walk in darkness, i. e. Judah and Jerusalem, wasted and besieged by Sennacherib, have seen, i. e. should see, a great light, i. e. have an illustrious remarkable deliverance, the siege being raised by an Angel, and Sennacherib 's army destroyed, and to them that were in the shadow of death, i. e. expected verily to be destroyed, hath the light appeared, i. e. this deliverance is befall'n. This whole passage belonging to that matter, is here by the Evangelist applied to Christ's preaching in the borders of Zebulon and Naphtali, only by way of Accommodation. This preaching of his being the great light, and the state of ignorance, that before they were in the shadow of death and the darkness. All the difficulty is, to give any account, how this should here be applied to Zebulon &c. when in Isaiah they were not to have this deliverance but only Judah, and they were only mentioned to comfort Judah, that they were, and should be more terribly afflicted then Judah, and had none of the light, or comfort. But the account must be, that such Prophecies as these, thus accommodated to Christ, are accomplished in an higher sense, then that wherein they were literally spoken, and here this light, i. e. the preaching of Christ came and shone on these, as well as on Jerusalem, nay in the first place, before he went thither, and consequently in the application here, the great light is applied to them. (though in the letter of the Prophecy it belonged not to them.) Which being perfectly true, is all that is said by the Evangelist, only the words of the Prophet, not in the literal, but an higher sense, applied to them, by way of Accommodation, which differs from the citation of a testimony. To which this may also be farther added, that now that land of Zebulon and Naphtali was not inhabited by Israel, for they were carried captive, never to return again, 2 Kings 17. 20, 23. and none left but the tribe of Judah only, 18. and so that Prophecy that spake of the light shining to Judah, did here literally belong to them, i. e. to those of Judah, which after their return from Babylon inhabited these parts, which before belonged to Israel.

[ e] Ib. Galilee of the Gentiles ] That which is here 〈 in non-Latin alphabet 〉 is in Isaiah 9. 1. 〈 in non-Latin alphabet 〉 the circumference of the nations, or that part of Palestine which is farthest from Jerusalem, and hath the Nations round about it, from 〈 in non-Latin alphabet 〉 volvit, circumduxit, and so by the Targum 'tis rendered 〈 in non-Latin alphabet 〉 confinium, the confines of the Gentiles, because round about that part of Palestine, the Egyptians, Arabians, Phoenicians inhabited near the seaside, in respect of Traffick. Thus we find Gen. 14. 1. 〈 in non-Latin alphabet 〉 the King of the Nations, which will be confessed to belong to the Nations adjoining to that region, if you compare it with Jos. 12. 23. where though our English, out of some Hebrew copies, reads, the King of the Nations of Gilgal yet the Septuagint reading [ 〈 in non-Latin alphabet 〉 ] show that they read 〈 in non-Latin alphabet 〉 the King of the nations of the confines, such were the Tyrians, Sidonians, and other Gentiles, and accordingly we read that King Solomon gave twenty cities in that part to Hiram the King of the Tyrians, 〈 in non-Latin alphabet 〉 in the land of the confines, 1 Kings 19. 11. Thus Jos. 13. 2. we read 〈 in non-Latin alphabet 〉 of the Philistines, where the Targum reads 〈 in non-Latin alphabet 〉 the confines again, the Septuagint 〈 in non-Latin alphabet 〉 borders, and Joel 4. 4. Tyre and Sidon, and all the 〈 in non-Latin alphabet 〉 circumambient regions of the Gentiles, where though the Greek reads, as here, 〈 in non-Latin alphabet 〉 , Galilee of the Gentiles, yet the Targum more exactly 〈 in non-Latin alphabet 〉 the confines, or that part of Palestine, which bordereth on the Nations. And so when the Evangelist S. Luke had said, that Jesus returned into Galilee c. 4. 14. he adds, And the fame went out 〈 in non-Latin alphabet 〉 , through all the ambient region, so again v. 37. there went a noise of him 〈 in non-Latin alphabet 〉 , i. e. into all that circumambience of the Gentiles; And so saith Josephus of the Galileans 〈 in non-Latin alphabet 〉 they are encompassed with so many other strange (or heathen) nations. These ambient Nations are meant by 〈 in non-Latin alphabet 〉 the way of the nations c. 10. 5. i. e. those ambient nations next to Galilee, Tyre, &c. in opposition to Judea there expressed by [ the house of Israel. ]

Annotations on S. MATTHEW Chap. V.

[ a] V. 1. Disciples ] The word 〈 in non-Latin alphabet 〉 signifies a scholar, or learner, that hath entered into any school of knowledge, the relative to a Master or teacher; And though the Twelve, which were afterwards Apostles, be ordinarily known by this title of 〈 in non-Latin alphabet 〉 the disciples by way of excellence, yet doth it not from thence follow, that those Twelve were the only Auditors of this Sermon (or if they had been, that the doctrine here preached belongs only to Apostles, and their successors in the Church, because those very Twelve, were as yet but 〈 in non-Latin alphabet 〉 learners, not Apostles, till they were sent out to preach, Mat. 10. 1. and after to govern and rule the Church in Christ's stead) but rather the contrary, c. 7. 28. where at the conclusion of this Sermon, 'tis said, 〈 in non-Latin alphabet 〉 the multitudes (of his Disciples or learners, those that now heard, and received his doctrine, though perhaps not absolutely the 〈 in non-Latin alphabet 〉 c. 5. 1. the promiscuous multitude, the 〈 in non-Latin alphabet 〉 c. 4. 25. the many troops that followed him, but, I say, the multitudes of Disciples that believed on him) were astonished at his doctrine, 〈 in non-Latin alphabet 〉 , for he taught them: thus Luke 6. 17. it is set down distinctly 〈 in non-Latin alphabet 〉 a multitude of Disciples (out of which, 'tis said, he chose twelve, v. 13. signifying that there were more Disciples then those twelve) in opposition to the 〈 in non-Latin alphabet 〉 , &c. the great multitude of people from all Judea, &c. that came to hear, and to be healed of him; So oft in other places, the word [ 〈 in non-Latin alphabet 〉 disciple ] is applied to all that entered into his school, as well as to the Twelve. So c. 8. 21. 'twas a Disciple which said, Lord, suffer me first to bury my father, but sure none of the Twelve, and so in many other places. From all which 'tis clear, to whom the doctrine and precepts of this Sermon belongs, as also who are the [ 〈 in non-Latin alphabet 〉 ye ] who are said to be the salt of the earth, &c. v. 13. not the Apostles peculiarly (for as yet there were none such) but all Christians, which were then in the world, and so in like manner all that should succeed them in that title, all that enter Christ's school, that profess his doctrine, and so follow him as obedient Disciples.

[ b] V. 5. The earth ] 〈 in non-Latin alphabet 〉 very often hath a peculiar Critical signification in the Gospels, and refers to the land of Judea, and here by being promised to the Meek and obedient, looks distinctly on the fifth Commandment, and in it on the Land, which the Lord thy God giveth thee, i. e. a fruitful prosperous being here on earth: which is here said to belong by promise of God peculiarly to the Meek; And though sometimes it proves not so, when in time of civil dissensions, the supreme Governors are resisted and perhaps overcome (for then the Meek or obedient conscientious subjects are commonly involved in the worst (because in the Princes) condition, are deprived of their part in this promise, turned out of their 〈 in non-Latin alphabet 〉 , inheritance or portion ) yet because this is an irregular and extraordinary case, (in respect of which this General rule is capable of exception) and because this is a particular trial, fit to befall a righteous man, to see whether his estate will tempt him out of his duty, and because the Godly man's 〈 in non-Latin alphabet 〉 , Temporal felicity, that is promised to him, is always with this reservation, unless it be fitter for his turn, that God make some experiments by afflicting of him (which, if he be found faithful in such trials, will increase his glory, and abundantly recompense the loss of this earth here, by the land of the living hereafter,) and because the Hundred fold promised in this life, i. e. the most fruitful Canaan-harvest, the 〈 in non-Latin alphabet 〉 the inheriting of this plentiful land, is dispensed 〈 in non-Latin alphabet 〉 with an allay or mixture of persecutions, therefore, I say, the truth of this promise still remains good, that the meek shall possess the earth, that obedience to superiors hath generally (though with the exceptions premised) the promise of this life, and on the other side the [ 〈 in non-Latin alphabet 〉 ] or cry, which, saith Procopius on Isaiah c. 5. 7. is the direct contrary to this murmuring, disobedience, sedition, &c. is there, saith he, the peculiar cause of desolation, even of Temporal infelicities.

[ c] V. 8. See God ] The seeing God here may perhaps not look so far off, as the Beatifical vision in another world, but be first fulfilled in the work of Grace, in opening our eyes to behold the wonderful things of God's law, for this belongs peculiarly to the purity of heart, as that excludes both hypocrisy and uncleanness, filthiness of the flesh and spirit. Thus, saith Origen, did God exhibit himself to be seen of Abraham, Isaac, and Jacob, not to the eyes of their Bodies, 〈 in non-Latin alphabet 〉 , to the pure heart, contra Cels. l. 1. p. 285. Many excellent Discourses toward this purpose we have from the light of Nature among the Pythagorean Philosophers, Porphyry, Iamblichus, Plotinus, Marinus, when they speak of their 〈 in non-Latin alphabet 〉 , particularly in Hierocles his pref. on the Golden verses.

[ d] V. 9. The Peacemakers ] The word 〈 in non-Latin alphabet 〉 to do, or work, in sacred dialect, doth oft signify the habit or bent of the mind, with the consequent actions; so [ 〈 in non-Latin alphabet 〉 ] to commit, or live indulgently in sin, and [ 〈 in non-Latin alphabet 〉 ] to have a sincere inclination or resolution of mind (which is never sine effectu, utterly ineffectual) toward righteousness, as that signifies the practice of Christian virtues. Thus 〈 in non-Latin alphabet 〉 , James 3. 18. they that work Peace, are peaceable minded men, and so proportionably the compound [ 〈 in non-Latin alphabet 〉 ] peace-makers, is used in this place in the same signification. As for the 〈 in non-Latin alphabet 〉 , (which follows,) they shall be called sons, that must be rendered according to the importance of the word 〈 in non-Latin alphabet 〉 to be called, i. e. to be, mentioned on Mat. 2. k. (And so 'tis used 1 John 3. 1.) and 〈 in non-Latin alphabet 〉 , sons of God, both here and v. 45. are they which partake of (and resemble him in) some special divine excellencies (as sons of God are imitators of him, Eph. 5. 1.) such as peaceablemindednesse here; Just as 〈 in non-Latin alphabet 〉 sons of Mars, are good soldiers, and sons of Neptune, men of a savage and tyrannous disposition. And so 'tis observable that John 8. 39. the 〈 in non-Latin alphabet 〉 to do the works, and 〈 in non-Latin alphabet 〉 being willing; or delighting to do them, v. 44. are evidences of Sons.

[ e] V. 11. Shall revile you ] As [ 〈 in non-Latin alphabet 〉 , they shall call his name, ] c. 1. 23. signifies his name shall be called, (and so in other places there noted) so here [ 〈 in non-Latin alphabet 〉 ] when they shall persecute, and revile you, signifies when ye shall be persecuted, &c. and v. 12. [ 〈 in non-Latin alphabet 〉 , for so they persecuted the Prophets, (without any intimation who the Persecutors were) is, so were the Prophets before you persecuted. See Note on Luke 16. 9.

[ f] V. 13. Have lost its savor. ] The Hebrew word 〈 in non-Latin alphabet 〉 signifies two things, first 〈 in non-Latin alphabet 〉 , insipidum, unsavory, and then, by a Metaphor, 〈 in non-Latin alphabet 〉 foolish; and here one of those is taken for the other, and so [ 〈 in non-Latin alphabet 〉 ] used for being saltlesse, insipid, unsavory, 〈 in non-Latin alphabet 〉 , having lost all its saltness, all of that quality that belongs to that creature.

[ g] V. 17. Law. ] The use of the word 〈 in non-Latin alphabet 〉 law ] in the New Testament is very observable, and the several notions of it may perhaps be reducible to two heads: for first it signifies in one general notion the whole way of economy among the Jews under the Old Testament (taken precisely by itself, without opposition to the reformation wrought after by Christ, ) that way that men were then put into, in order to their eternal weal. Thus in this chap. v. 17. I came not to dissolve the law, &c. but 〈 in non-Latin alphabet 〉 to perfect it, i. e. not to destroy or pull asunder that former fabric under the Old Testament, but to reform and improve it in some things wherein it may be better; And so v. 18. when he saith, One Iota or title shall not pass from the law, till all be done, i. e. till the end of the world (and again v. 19. when of him that looseth any of the least of these commandments, he saith, that he shall be the least in the kingdom of heaven ) 'tis clear that the law there signifies the Old Testament-course; the religion of the former age, which indeed Christ came to review, and reform, to bring substance instead of shadows, to make clearer revelations, clearer or higher promises and precepts, (which he calls 〈 in non-Latin alphabet 〉 to fill up ) but not 〈 in non-Latin alphabet 〉 to pull asunder or dissolve it; This Justin Martyr excellently sets down in his discourse with Tryphon the Jew. Somethings there were, saith he, (not only permitted, as that of divorce, &c. but) 〈 in non-Latin alphabet 〉 ordained and appointed you, 〈 in non-Latin alphabet 〉 , because of the hardheartednesse of that people, as Circumcision, and other such outward observances, to interpose some checks, or stops in their course of carnality, and impiety, that they were so bent to, that they would not mind the 〈 in non-Latin alphabet 〉 , those eternal and natural rules of justice and piety. Now these things being thus required of them by the Law of Moses, they again abused contrary to God's design, placed all piety in those external performances, and neglected the natural justice and piety signified, and meant by God to be secured, and not betrayed by them. This therefore Christ comes to reform, to require the substantial duties instead of the shadows that darkly signified them, and all the changes wrought by Christ were of this nature, Reformations; And so, we know, pulling out weak or broken Timber in a building, and putting in better and stronger, is not pulling down of a house, but only repairing it; so far was Christ's design from destroying of it. And it is observable that in that place of v. 17. the Prophets are added to the Law, and so both in that, and many other places, the Law and the Prophets together signify the religion of the former age, simply taken as that differs from Christianity, which was the altering some things in it to the better reforming and mending of it; so Mat. 7. 12. This is the law and the prophets, i. e. this is a prime part of the Jewish religion or doctrine, and c. 11. 13. the Prophets and the Law prophesied till John, i. e. the Jewish religion continued in every part till John the Baptist; and Luke 16. 16. the same is again repeated, and Matth. 22. 40. all the law and the prophets ] i. e. the whole doctrine of that religion. Thus Mat. 12. 5. & 22. 36. and 23. 23. Luke 2. 22, 23, 24, 39. Luke 10. • 6. and 16. 17. and 24. 44. and so generally throughout all the Gospels, and most places in the Acts it signifies, viz. the religion of the Jews; only with this difference, that sometimes the context pointeth to one part of it, sometimes to another, but to any of these parts still, as they are in conjunction with the other parts, and so with the whole body of their religion. In the Epistles (and perhaps in some of the places of the Acts, as when there is mention of 〈 in non-Latin alphabet 〉 , Zealots of the law, and the like) some variation may be observed, and that will give us the second notion of the word, as 'tis set opposite to the Gospel. For though Christ had told them, and that most truly, that he came not to destroy the law, but only to reform and perfect it in all respects, yet such was the blindness and obstinacy of the Jews, and their zeal for every ceremony in the Law, and their pride in discriminating themselves from all other men, by that privilege of having and observing the Law just as 'twas given to Moses (i. e. the Jewish religion in every title) that when Christ would make reformations, telling them the true significations of their types, and giving them substance for shadows, they looked upon Christ and his Disciples after him as enemies of the religion of the Jews, and set up their more imperfect legal observances (which were only burdens to exercise, and employ them in time of their minority, and had nothing of real good in them, and might well be left off, especially when God in Christ declared his will that they should, and gave excellent, moral, substantial precepts instead of them) against all Christ's scheme, or form of reformation. Which dealing of theirs was the same in effect, as if that God, that first designed the frame of the Temple, should after appoint some little things to be altered in it (very much to the better, from that which was less to that which were more useful and agreeable) and to that end, to pull out some little pins, to take down some partitions, and the like, to take off Wood, and put Gold instead of it; and the people that first received that Temple from God (and observed, and valued it only for his sake) should now oppose the so useful alterations and reformations, as destructive to this Temple of God's erecting, and be zealous for the punctual retaining of that old form against God himself in this new designation. This was the practice of the Jews generally in Christ's time, nay even of a great number of those that had received and believed on Christ, for though they rejected not what he taught, but followed him, became his Disciples, took him for (and clave to him as) the Messias, yet many of them, (especially those that had anything of the Pharisee in them before their conversion) would have all the Mosaical rites observed by all Christians, Acts 15. 2. Which was in effect, as if they should accept of a reformation, and embrace all the new things which Christ brought in, but withal require to keep all the old ones too, those which he took out to put those in in the stead; Or as if he, that had his burden made easier by God, should call for his harder heavier burden again, and oppose God and all his faithful servants, nay persecute them (as the zealous Judaizing Christians, and Gnostics after did) because they would not agree with them to impose these heavier tasks on all men. How unreasonable this was is easily discerned; but however by this means it came to pass, that a great contention did in the infancy of the Church arise, betwixt the Judaizing zealots, and the Orthodox meek disciples of Christ. The former were for the observation and continuance of every ceremony of the Judaical law, obliging all the very Gentiles, as many as accepted of the faith of Christ, to undertake the observance of it, to be Circumcis'd, &c. The latter asserted the liberty of the Gentiles, who were never under that Jewish yoke, and for the Jewish converts, insisted on Christ's reformation, and consequently the abolition, and non-obligation of those shadows, which he had changed for that which was so much more excellent, Rom. 7. 4. The Judaizers yet farther pressed the great prerogative that the Jews had beyond all others, in having that Law of Moses, meaning by it that exact form, as it was given by him, and as that was opposed to Christ's reformation, or the same now review'd and reformed by Christ. Nay because the promises made to Abraham were by them supposed to belong to all the Jews, which stuck close to that old Mosaical form, and to none else, and to help them to justification, to the favor of God, and pardon of sins, Mat. 3. 8, 9. (though they lived in many sins unreform'd, and those such, as were of far greater moment, Mat. 23. 23. than the omitting the ceremonies of the Law could ever be deemed, which they so vehemently stood for) therefore they more and more enhaunsed and pressed the necessity of retaining every pin in the Temple, every ceremony of the Mosaical law, as it was before Christ's reformation; And with them the Gnostics soon complied, and generally inflamed the unbelieving Jews against all the Orthodox Christians, that did not: And against these Heretics, and those boasters of this Law, as a prerogative beyond all others, (these assertors of Moses 's old form against Christ 's review and reformation) the Apostles wrote the greatest part of most of their Epistles: And so in them, though the word be very oft used in the former notion for the Jewish religion, not as 'tis opposed to, but as 'tis perfected by the Gospel, (and that so often, that 'twere redious to name them) yet doth the word 〈 in non-Latin alphabet 〉 the law, and 〈 in non-Latin alphabet 〉 , the works of the law, many times signify (that, which I now set down for the second notion of the word) this old form of the Jewish religion (as it was, before it was reformed by Christ in those particulars forementioned) and that in opposition to the new form, as it now stands reformed, and heightened, altered and improved by Christ; Thus Rom. 2. 17. 〈 in non-Latin alphabet 〉 (speaking to and of the growing sect of the Gnostics, or Judaizers) He rests in, depends on, and boasts of the law, discriminates himself from all others, not only Gentiles, but Christians, which Judaize not, and though he commit gross sins against the very law, v. 21, 22. yet he thinks to be justified by being a punctual assertor of the external observances of the Law, against all things else even against God's own reformations. So Rom. 3. 20. By the works of the law no fl • sh shall be justified before him, i. e. by observation of the form prescribed by Moses, as it differs from Christ's reformation, or by bare observing the outward ceremonial without the inward substantial part of it, the circumcision without the purity, Rom. 2. 28, 29. For, as it follows, by that is 〈 in non-Latin alphabet 〉 , the discerning or acknowledging of sin; the law of Circumcision shows a man his o he commits, far from justifying him in the commission of it. So again v. 21. 〈 in non-Latin alphabet 〉 (as v. 28. 〈 in non-Latin alphabet 〉 ) without the law, or without the works of the law, i. e. without that punctual observation of the Mosaical form, the righteousness of God (or, God's way of justifying men) is manifested. Where 'tis observable, that this way of justifying 〈 in non-Latin alphabet 〉 , without the law, taken in this second sense, is said to be testified by the 〈 in non-Latin alphabet 〉 ] the law and the prophets, in the first sense; It being often intimated by them, that not the outward ceremony, but inward purity was that which is acceptable to God. So again v. 27. 〈 in non-Latin alphabet 〉 , the law of works ] opposed to 〈 in non-Latin alphabet 〉 , the law of faith, the outward to the inward law; where yet v. 31. having opposed them in that second notion, he makes them friends again in the first notion of the Law, In which, saith he, Christ did not abolish, but only perfect, and so establish the Law, heighten the former duties, and require more elevated performance of them, then was before believed to be under precept; and for the Ceremonial, change them from the external to the internal performance of them; and so likewise for the Judicial requiring the equity of them, i. e. that which among us is proportionable to that which appeared to be God's will among them, as far as the variation of circumstances makes prudent, or reasonable for us. So again, Rom. 4. 13. 〈 in non-Latin alphabet 〉 , the promise to Abraham was not by the law; The law there signifies the command of Circumcision, Gen. 17. 10. which being after the giving the promises to him, Gen. 12. 2, 7: and 13. 14. and 15. 1, 4, 6. and 17. 2. it could not be said, that that was the foundation of the promises made to Abraham; so Gal. 3. 17, 18, 21. and so Rom. 4. 14, 15, 16. So again Rom. 6. 14, 15. where [ 〈 in non-Latin alphabet 〉 , under the law ] under the Mosaical yoke of legal performances, such as Christ reformed and altered, is opposed to [ 〈 in non-Latin alphabet 〉 , under grace ] that state under Christ's reformation. So Rom. 7. 4. you are dead to the law, or, the Law to you, you are no more bound to it, and v. 6. we are freed from the law, i. e. from those parts of it, wherein Christ's reformation hath made a change. So Rom. 8. 3. 〈 in non-Latin alphabet 〉 , the unability and weakness of the law ] points to that second notion of the Law, before 'twas perfected by Christ. So Gal. 2. 16. three times 〈 in non-Latin alphabet 〉 , the works of the law ] in the same sense, as was explained, Rom. 3. 20. So again c. 3. 2, 5, 10, 11, 12. and in many more places in that chapter, (only with this light change, The Law without the mercy, or pardon of sin brought in by the Gospel, The Law taken alone, as Exclusive of the other, For by that, Cursed is everyone that continues not in all, &c. And in this sense is v. 13. the curse of the law, that punishment, that the Law brings on every sinner, and none but the Gospel frees us from.) So c. 4. 21. and c. 5. 4, 18. So 〈 in non-Latin alphabet 〉 , the law of commandments ] Ephes. 2. 15. (though 〈 in non-Latin alphabet 〉 , the law of a fleshly commandment, Heb. 7. 16. belong to another matter, speaking of Melchizedek and Christ typified by him, and denotes a law making provision for the mortality of Priests, appointing them in succession) that Codex or body of Commandments under Moses, before Christ's reformation. So Phil. 3. 6, 9. Heb. 7. 19. And because this Law of Moses was written and set down in the Scripture of the Old Testament, and so opposed in that respect to the law of Nature in the hearts of the Gentiles, and all men, (called 〈 in non-Latin alphabet 〉 the unwritten law ) therefore as the word 〈 in non-Latin alphabet 〉 or law is used, so in the same notions the word [ 〈 in non-Latin alphabet 〉 writing ] is used also. Sometimes in the first notion of 〈 in non-Latin alphabet 〉 , for the law or religion of the Jews. So Rom. 2. 27. 〈 in non-Latin alphabet 〉 , thee that hast literally observed the law of Moses, and art circumcised, and v. 29. (with a little change) 〈 in non-Latin alphabet 〉 , the circumcision in the spirit, not in the letter, or, writing i. e. the Spiritual circumcision purity of the heart, and not that outward commanded by Moses 's Law. So Rom. 7. 6. we serve in the newness of the spirit, i. e. according to this new reformed law, which looks most to inward purity, and not 〈 in non-Latin alphabet 〉 , in the oldness of the letter or writing, which required external circumcision, &c. So 2 Cor. 3. 6. God hath fitted and prepared us to be ministers of the New Testament, 〈 in non-Latin alphabet 〉 , not of the writing, but of the spirit, i. e. not of the Law, as it signifies the external body of the Mosaical constitutions unreformed, but of the Spiritual or Evangelical law, the law of faith, or, the law, as Christ hath reformed it, or the Covenant of mercy and pardon of sin under the Gospel: For, as it follows, 〈 in non-Latin alphabet 〉 , that law, as it is in Moses, unreform'd by Christ, brings death, but no life; Condemnation, but no Justification, or pardon unto the world; But the Spirit, i. e. this new reformed law, 〈 in non-Latin alphabet 〉 , gives life, enables to gain life, to come to Justification or salvation. And so again v. 7. 〈 in non-Latin alphabet 〉 , the ministration of death in the writing, i. e. in the Mosaical or written law, as it stands there unreform'd by Christ, and opposite to the 〈 in non-Latin alphabet 〉 , v. 8. the administration of the Spirit, i. e. this new, reformed, Evangelical law; which, either first, because it. comes nearer to the soul, and requires purity there, whereas the Mosaical law deals most in external purifications, or 2 ^lie because the Holy Ghost came down first on Christ, then on the Disciples, to confirm this new Evangelical course under Christ, in opposition to the former under Moses; or 3 ^lie because in this Evangelical administration there is Grace given to enable us to perform what is now required (and that Grace is a gift of God's Spirit, ) for one, or all these reasons, I say, it is called 〈 in non-Latin alphabet 〉 , the Spirit. Thus much in this place of the word [ 〈 in non-Latin alphabet 〉 law ] and (by occasion of that) of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 letter and spirit, which may help to the understanding of many places, and will not need to be repeated again, when we come to them.

[ h] Ib. To fulfill ] The Greek word [ 〈 in non-Latin alphabet 〉 ] is answerable to the Hebrew 〈 in non-Latin alphabet 〉 which signifies not only 〈 in non-Latin alphabet 〉 , to perform, but 〈 in non-Latin alphabet 〉 , to perfect, to fill up, as well as to fulfil; and so is rendered sometimes by one, sometimes by toother. And the Greek itself is so used in like manner; when it refers to a Word, or a Prophecy, then it is to perform, to fulfil, 2 Chron. 36. 22. 1 Mac. 2. 55. In other cases it is to fill up, to complete, to perfect▪ Ecclus 33. 16. and 39. 12. 2. Chron. 24. 10. and Mat. 23. 32. This the ancient Greek Fathers express by the similitude of a Vessel, that had some water in it before, but now is filled up to the brim; and again of a Picture, that is first drawn rudely, the limbs only and lineaments, with a cole or pen, but when the Painter comes to draw it to the life, to add the 〈 in non-Latin alphabet 〉 to the 〈 in non-Latin alphabet 〉 , then it is said to be filled up. This may farther appear by what Christ here adds, Except your righteousness, i. e. Christian actions, and performances, exceed the righteousness of the Scribes and Pharisees, i. e. go higher then that strictest sect of the Jews, and the Doctors among them thought themselves obliged to, or taught others that they were obliged, they shall not enter into the kingdom of God, pass for Christians here, or prove Saints hereafter. This same truth is at large exemplified in the remainder of this chapter, by induction of several particulars of the Law, first barely set down by Christ, and then with Christ's improvement added to them, in this form of speech, But I say unto you ] Thus when Rom. 8. 3. it is said that God condemned sin in the flesh, i. e. showed a great example of his wrath against sin, by what Christ suffered on the Cross for our sins, the reason of God's doing so, is rendered v. 4. that the 〈 in non-Latin alphabet 〉 , Ordinance of the Law, circumcision, &c, 〈 in non-Latin alphabet 〉 , might be perfectly performed in us, i. e. in a higher degree then by the Jews it was thought to oblige; And that it is the general interpretation of the ancient Church-writers, (especially the Greeks) down to S. Augustine, may appear by these few of a multitude of testimonies; Irenaeus l. 4. c. 27. Dominus naturalia legis non dissolvit, sed extendit, sed & implevit, Again, sed plenitudinem & extensionem, Again, superextendi decreta, & augeri subjectionem, And again speaking of Christ, adimplentis, extendentis, dilatantis, which are all the sense of 〈 in non-Latin alphabet 〉 here. So S. Basil on Psal. 15. calls Christ 〈 in non-Latin alphabet 〉 . See the Author of the Constitutions l. 6. c. 23. So in Chrysostom Tom. 3. p. 93. 〈 in non-Latin alphabet 〉 . And that Christ's giving of Laws was 〈 in non-Latin alphabet 〉 , and that Christ did not here recite all the Commandments of the Decalogue, because he meant not 〈 in non-Latin alphabet 〉 , So that it was then 〈 in non-Latin alphabet 〉 , & 〈 in non-Latin alphabet 〉 . So Theophylact, that Christ came not 〈 in non-Latin alphabet 〉 . And 〈 in non-Latin alphabet 〉 , When Christ was come, our contentions became easier, wherefore we had also greater tasks, as having greater assistance afforded us. And 〈 in non-Latin alphabet 〉 , having a Law more sublime then the old Law, viz. the Law of Christ. And 〈 in non-Latin alphabet 〉 , We are not therefore free, that we may transgress the Law, but that we may transcend or exceed the Law; where instead of Christ's 〈 in non-Latin alphabet 〉 to fill up ] he sets 〈 in non-Latin alphabet 〉 to exceed and go beyond. And 〈 in non-Latin alphabet 〉 , He casts out the Law as inferior and less then the philosophy, or rule of living, given by the Spirit.

So Oecumenius, 〈 in non-Latin alphabet 〉 . So Tertullian, Christi legem supplementa necessaria esse disciplina servatoris l. 3. cont. Marc. c. 16. And Ampliandae, adimplendaeque legi adjutricem Christus praefecit patientiam. l. de Pat. And, Christus Dei creatoris praecepta supplendo & conservavit & auxit l. 4. cont. Marc. And, Legem sistimus, scilicet in iis quae & nunc Novo Testamento introducta, etiam cumulatiore praecepto prohibentur, pro non moechaberis, qui viderit, &c. So S. Aug. serm. in mont. l. 1. Christus implevit addendo quod minus habet, & sic perficiendo confirmavit, & dum fiunt quae adduntur, multo magis fiunt, quae permissa sunt ad inchoationem. And, quae à me adduntur, qui non veni solvere sed adimplere, And, non secundùm illa minima, sed secund mea quae dicturus sum. Quae sunt autem ista? ut abundet justitia, &c.

[ i] V. 18. Jot. ] 〈 in non-Latin alphabet 〉 is thought by some to refer to the Hebrew Chirec, by others to some corners of the Hebrew letters, from whence their Critics were wont to deduce great Mysteries. But the word must be resolved to be of a Greek origination, and there it signifieth 〈 in non-Latin alphabet 〉 (for so sure we must read in Hesychius, not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 ) the beginning of a letter, which is less then the least letter, iota, which went before; Thus (saith Plutarch l. 2. adversus Col. ) did Epicurus contend with Democrates 〈 in non-Latin alphabet 〉 ; about syllables and these, where most probably they signify pieces of letters, as syllables are pieces of words. Thus is the word used in Hesychius for any the least part of anything; thus he renders 〈 in non-Latin alphabet 〉 (mentioned here c. 7. 3.) 〈 in non-Latin alphabet 〉 , a thin minute piece of wood, of some, but very little length. The Hebrew reads 〈 in non-Latin alphabet 〉 , which the Rabbin's frequently use for the little stalk or tail of any fruit. The Syriac hath serto, which Ferrarius interprets minima linea, and so the Arabic, chatta linea or lintola, the least stroke or part of a letter. And accordingly it is here set to denote any the smallest inconsiderable parts, any minutiae in the Law. The word is here joined with 〈 in non-Latin alphabet 〉 , the name of a Greek letter, which cannot be translated into English any otherwise then that it is a Greek [ • ] and therefore I have retained it in the margent, as Alpha and Omega two Greek letters are retained in the rendering of the Apocalypse.

[ k] V. 21. Heard ] There were three ways among the Hebrews of interpreting Scriptures; first 〈 in non-Latin alphabet 〉 hearing, 〈 in non-Latin alphabet 〉 , when any fact is recited, or Historical sense explicated, which to have heard is sufficient without any more. 2 ^lie 〈 in non-Latin alphabet 〉 mystical exposition. 3 ^lie . 〈 in non-Latin alphabet 〉 parabolical exposition. The first of these belongs to those passages of Scripture, which were plain matters of fact, as here plain commands of the Decalogue, without any other expositions on them; then the bare reciting them out of the book; And to show that this, and that of adultery v. 22. and that of perjury v. 33. were commands of the Decalogue, and that that of the lex talionis, law of retaliation v. 38. and loving friends, and hating enemies v. 43, (which two, though they agree with the rest in the 〈 in non-Latin alphabet 〉 , ye have heard, yet differ in the 〈 in non-Latin alphabet 〉 , to them of old ) were doctrines of Moses Law, though not of the Decalogue (as that of Divorce having neither the [ 〈 in non-Latin alphabet 〉 , ye have heard ] nor the [ 〈 in non-Latin alphabet 〉 ] to them of old time, is neither) to show this, I say, it is that Christ's form here still begins with 〈 in non-Latin alphabet 〉 ye have heard, in reference to the 〈 in non-Latin alphabet 〉 hearing, forementioned, which belonged to such; or in reference to [ Hear O Israel ] the form, with which the Law began, in Moses 's reciting it, Deut. 5. 1. and so, in like manner, his form of addition [ 〈 in non-Latin alphabet 〉 , but I say to you ] is an intimation of the Rabbins form, when having set down another's doctrine, they make observation upon it, 〈 in non-Latin alphabet 〉 And, or, But I say,

[ l] V. 22. Racha ] The word 〈 in non-Latin alphabet 〉 is an Hebrew word, and signifies vain, or empty, and being applied to any man, is a word of Contumely, calling him empty, despicable, witless fellow, this is here forbidden by Christ, and (as an unsupportable wound to another's reputation, which is generally prized next to life, often prefer'd before it) is by him thought fit to be superadded to the old command of not killing. And that this is an elevation of Christ's doctrine above the Heathen theology, may appear by a known passage in Homer Iliad. 〈 in non-Latin alphabet 〉 . where Minerva forbids Achilles striking Agamemnon,

Leave of contending, and draw not thy sword, yet gives leave to reproach him, and counsels to Contumelious words, which is here most strictly prohibited by Christ.

[ m] V. 24. Reconciled ] The words [ 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 ] in the Passive voice have a peculiar sense in the New Testament; In ordinary Greek Authors they signify to be pacified, reconciled, but contrariwise in these (according to the notation of the Reciprocal conjugation, Hithpabel, among the Hebrews) to reconcile himself to another, i. e. to appease, get the favor of that other. So 1 Cor. 7. 11. 〈 in non-Latin alphabet 〉 let her appease, reconcile herself to her husband. So Rom. 5. 10. If we being enemies 〈 in non-Latin alphabet 〉 , were reconciled to God, i. e. restored to his favor (God pacified toward us) So 2 Cor. 5. 20. 〈 in non-Latin alphabet 〉 , take care that God be reconciled unto you, and so here 〈 in non-Latin alphabet 〉 , take care that he be reconciled to thee, pacify him, reconcile thyself to him, for that which goes before is, not that he hath done thee injury, but thou him, when thy brother hath somewhat against thee ] In which sense also that other phrase v. 25. [ 〈 in non-Latin alphabet 〉 , ] literally [ be well minded ] is to be taken, not that thou think well of thy injured brother (for that is not the business of that place) but that thou seek his favor and forgiveness, his accord and agreement with thee, that he may think well of thee, and be reconciled to thee. See Note on Mar. 14. 54. f. So in like manner the Active 〈 in non-Latin alphabet 〉 is not, as in other Authors it signifies, to appease, but) to restore any man to another's favor, 2 Cor. 5. 19. All this is to be made up by observing the importance of the Hebrew 〈 in non-Latin alphabet 〉 in the several Conjugations.

[ n] V. 25. Officer. ] The word 〈 in non-Latin alphabet 〉 Officer, or Sergeant, which is here used, and so in like manner Joh. 18. 3. is also used Luke 4. 20. in another sense, by which compared together it appears that the same men which in the Consistory, or Court of Judgment among the Jews, were Apparitors, or Sergeants, were also in the Synagogues employed (as Deacons) to minister, to bring and take away the book, &c. So the very word 〈 in non-Latin alphabet 〉 that we ordinarily render Deacon doth Mat. 22. 13. signify the officers, that take and carry men to prison, and (as it was the Lietor's office) bind men hand and foot, &c. Instead of 〈 in non-Latin alphabet 〉 here, is 〈 in non-Latin alphabet 〉 Luke 12. 58. i. e. the Sergeant or Lictor that executes the sentence, to which any man is adjudged by the Court of Justice.

[ o] V. 28. Looketh ] 〈 in non-Latin alphabet 〉 here signifies not to see, but to behold, consider, look upon with some intention, or earnestness, or voluptuous design. Proportionably to what we find of this word, when 'tis applied to other matters, As Ephes. 5. 15. 〈 in non-Latin alphabet 〉 , see, i. e. take heed very diligently 〈 in non-Latin alphabet 〉 , &c. that ye walk accurately. And very frequently in that sense for taking heed. Saint Chrysostom here reads, 〈 in non-Latin alphabet 〉 , he that looks upon, and as Theophylact renders it by standeth and looketh earnestly, so he by maketh it a business to do so, hunts after, feeds his eyes with the spectacle, nails them to handsome faces, and again, looks that he may desire. An example of this there is in the two Elders Sus. v. 32. who being denied the farther enjoying of their lusts, command to uncover her face, that they may be filled with her beauty. And so 1 Esar. 4. 19. they gape, and even with open mouth fix their eyes fast on her: And Ecclus 9. 5. and 8. 〈 in non-Latin alphabet 〉 , gaze not, look not on a maid, as if thou wert a learning her, filling thy Phansy with her beauty, lest thou be ensnared by her complexion, color, or beauty in her cheeks: for so I suppose the right reading ( 〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉 ) imports. So Ecclus. 41. 21. 〈 in non-Latin alphabet 〉 , contemplating another man's wife, and 〈 in non-Latin alphabet 〉 (not, as 'tis rendered, being over-busy, but) a curious earnest beholding his maid, as the word is used 1 Tim. 5. 13. and Ecclus. 42. 12. Look not earnestly on any man for beauty, and so the Fathers generally use 〈 in non-Latin alphabet 〉 , to this matter. And so in Human authors. 〈 in non-Latin alphabet 〉 , Niceph. Basilac. 〈 in non-Latin alphabet 〉 . Look'd with amorous eyes, and earnestly beheld his beauty, and so 〈 in non-Latin alphabet 〉 , bedded her love in her heart, it being dangerous to let it out, The very thing called here, committing adultery in the heart. The thing then here forbidden by Christ is the delight or pleasure of looking on carnal objects, which pious men of the Old Testament have abstain'd from, as Job 31. 1. but is now most strictly prohibited by Christ. Thus (saith Athenagoras ) 〈 in non-Latin alphabet 〉 , to behold with pleasure is adultery to a Christian, 〈 in non-Latin alphabet 〉 , 'tis not lawful to behold curiously the beauty of virgins, Cat. in Job. and so 〈 in non-Latin alphabet 〉 in Clem. Alex. and 〈 in non-Latin alphabet 〉 , the incontinence of the eye is forbidden the Christian, saith S. Chrysostom. And even among the Heathens, the answer of Pericles to Sophocles, showing him a beautiful woman, is considerable, 〈 in non-Latin alphabet 〉 , A sober General must keep at home, or in his power, his eyes as well as hands. Stob. Serm. 17.

[ p] V. 31. It hath been said ] The form of the Preface here, being no more then [ 〈 in non-Latin alphabet 〉 it hath been said ] without either the 〈 in non-Latin alphabet 〉 , ye have heard or [ 〈 in non-Latin alphabet 〉 , to them of old ] doth note that the matter here recited was no Precept, given either by Moses in the Law, or by any other after him, to that ancient people, but that it was only a Permission, by allowing impunity in the 〈 in non-Latin alphabet 〉 , the case of nakedness, or turpitude, Deut. 24. 1. to this the Pharisees distinctly refer c. 19. 7. and Mar. 10. 7. Why then did Moses command, &c. where yet all that Moses did command is only this, that he that doth put away his Wife (in the case, which for the hardness of their hearts he permits v. 8. but allows not, much less commands) shall do it formally, and legally, giving her a bill of Divorce, that by that means the divorced woman may marry again, and bring forth children by some other man. 'It is true indeed there were some licentious doctrines brought after into the schools by some of their Doctors or latter Interpreters of Moses. One sort of them, which acknowledged it to be allowed in no other case but that of Nakednesse, or turpitude, did yet extend the word Turpitude to almost every matter of dislike; another sort extended the liberty, or allowance (without any reflection on that of turpitude) to 〈 in non-Latin alphabet 〉 , Mat. 19. 3. for, or, upon every cause. But the context here seems not to refer to these Doctors, but peculiarly to the Permission afforded by Moses (and the command of giving the Bill of Divorce) Deut. 24. which indulgence, or impunity is here, and Mat. 19. retrenched by Christ, and strict command given, both that no cause but that of Fornication shall be competent for Divorce, and that no Christian society shall grant that toleration, which only for the hardness of their hearts was then afforded the Jews.

[ r] [ q] V. 39. Resist ] The word 〈 in non-Latin alphabet 〉 may here signify (in a notion, wherein 〈 in non-Latin alphabet 〉 , in Composition, imports vicem refer, ) repayment of injury, violence, &c. as in the word 〈 in non-Latin alphabet 〉 , to suffer by way of retaliation, and give by way of recompense, &c. and 〈 in non-Latin alphabet 〉 to invite him again who had invited thee, Luke 14. 12. So doth Tertullian seem to render it, laesi vicem refer prohibentur, Apol. c. 37. when we are injured we are forbidden to make returns, the same that Rom. 12. 17. is called 〈 in non-Latin alphabet 〉 , to repay evil for evil, which is there the interpretation of 〈 in non-Latin alphabet 〉 , v. 19. avenging themselves. And 'tis observable that the word is applied in the Old Testament to impleading, or prosecuting at law, as Jer. 49. 19. where the Hebrew reads 〈 in non-Latin alphabet 〉 , diem dicere, to implead, the Greek have 〈 in non-Latin alphabet 〉 ; who shall resist me? So Jer. 50. 44. and so the word 〈 in non-Latin alphabet 〉 , when 'tis rendered 〈 in non-Latin alphabet 〉 , to resist, Isa. 5. 8. it signifies impleading in judgment, & Oba. 11. to use violence against any. So 〈 in non-Latin alphabet 〉 which signifies any kind of return to another in word or action (and is ordinarily rendered 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 to answer ) is rendered 〈 in non-Latin alphabet 〉 to resist, as Deut. 19. 18. Is. 3. 9 and 59. 12. Jer. 14. 7. by which (as 'tis here set in opposition to the lex talionis, law of retaliation, the eye for eye v. 38.) it will appear that in cases of this nature (a light Contumely, &c.) not only private revenge is interdicted Christians, but also the exacting of legal revenge before the Magistrate. But beside this [ 〈 in non-Latin alphabet 〉 ] signifies ordinarily violent and armed resistance, Rom. 13. 2. and so in Hesychius [ 〈 in non-Latin alphabet 〉 ] and [ 〈 in non-Latin alphabet 〉 ] resisting, and waging war, are all one; and 〈 in non-Latin alphabet 〉 , is 〈 in non-Latin alphabet 〉 , in the Old Glossary, 〈 in non-Latin alphabet 〉 obsto, obsisto, resisto, and so in Homer;

and 'tis not certain that it signifies any otherwise here: and then the matter of Precept will be, that in injuries (of this nature again) we may not, for the securing our selves from more, fly to any violent resistance; Patience at the present, and depending on God's providence for the future, doth much better become a Christian. And the Philosopher hath stated it excellently, 〈 in non-Latin alphabet 〉 , It is the part of degenerous and foolish men to think they shall be contemned by others, if they do not by all means avenge their first enemies, 〈 in non-Latin alphabet 〉 , For as we say that a man will be deemed free from contempt by his being able to hurt, so much more will he be deemed by his being able to help. An example of this doctrine we have James 5. 6. where the Just man is impleaded (even capitally) condemned, and executed, which is the highest that can befall, and yet 〈 in non-Latin alphabet 〉 (in a word equivalent with this notation of this) he makes no violent resistance, prepares not to oppose your violence with the like, and then all bloody and violent means to avert and repay injuries (especially such slight injuries as are here mentioned) are here utterly forbidden. As for the 〈 in non-Latin alphabet 〉 , that is plainly the Greek of 〈 in non-Latin alphabet 〉 , which Exod. 2. 13. is rendered distinctly [ 〈 in non-Latin alphabet 〉 ] to the injurious, as 〈 in non-Latin alphabet 〉 the Passive, is he that receives injury, Act. 7. 24. See Note, t.

[ a] V. 40. Coat ] Some difficulty there is, what is here meant by 〈 in non-Latin alphabet 〉 , which is rendered a coat, but more properly a shirt or sarke, and 〈 in non-Latin alphabet 〉 the upper garment; perhaps it may be cleared by finding the notation of the former, 〈 in non-Latin alphabet 〉 , for then the latter, 〈 in non-Latin alphabet 〉 , being a more general word for any kind of garment, will be here regulated by Analogy with that: For the original of [ 〈 in non-Latin alphabet 〉 ] there is little doubt, but it is Hebrew, differing so little from their 〈 in non-Latin alphabet 〉 ; The Hebrew word notes it to be linen, and it is the name of the Priest's inner garment among them, and so 〈 in non-Latin alphabet 〉 , saith Mos • hopulus on Hesiod p. 70. it signifies the inner garment. So in Aristophanes, 〈 in non-Latin alphabet 〉 where 〈 in non-Latin alphabet 〉 signifies, and is by the Interpreter rendered interula, the inner garment. So in Eustathius 〈 in non-Latin alphabet 〉 , it signifies the inner garment, and giving it an Etymology (somewhat remote) from 〈 in non-Latin alphabet 〉 . he saith it is so called. 〈 in non-Latin alphabet 〉 , because it is immediately next the body. And a phrase in Saint Jude v. 23. [ 〈 in non-Latin alphabet 〉 ] signifies it to be next unto the Flesh, the same which the Latins call camisia, and the Greeks sometimes 〈 in non-Latin alphabet 〉 , and Hesiod hath given it the Epithet of 〈 in non-Latin alphabet 〉 , i. e. a long garment, saith Moschopulus. Thus in Homer 's Iliad.

the outer and inner garment, both which cover the shame. So in Isidore Peleusiota, 〈 in non-Latin alphabet 〉 , is the shirt which covers the nakedness, which, saith he, was it, which Joseph 's mistress rent from him; and brought to her Husband for an evidence of his attempting to defile her. The same Hebrew 〈 in non-Latin alphabet 〉 is, by transposition of letters, the Latin tunica (by which 'tis often rendered) as the writers of the Origination of words have observed, and that, though it be sometimes otherwise applied, agrees in the use of it also with the Greek and Hebrew; Tunica signifying principally the inner linen garment, next the body, as when 'tis proverbially said, Tunica propior est pallio, & when 'tis in the Poets used for a shirt or smock, as when Propertius saith of the Goddesses. This being the meaning of 〈 in non-Latin alphabet 〉 the inner linen garment next the body; ( Tunica 〈 in non-Latin alphabet 〉 ex lino (saith Saint Jerome ad Fabiol. ) usque ad crura descendens, such, saith he, as the soldiers camifia, close to their body, that they may run or fight, or do any service the more expeditely; and agreeably to that, the Roman soldiers are said to be 〈 in non-Latin alphabet 〉 to have no other garment on, when they fought) there will now be little doubt, but that 〈 in non-Latin alphabet 〉 will signify the upper exterior garment, the Hebrew 〈 in non-Latin alphabet 〉 or Latin pallium, which was the covering of the 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 or tunica, and therefore in Plautus in Aulul. when they are a searching one for somewhat lost, 'tis first, agedum, excute dum pallium, then when that is done (when the upper garment is taken off, and yet the thing not found) it follows, ne inter tunicas habeas, signifying pallium to be the upper, tunica to be the under garment. So Acts 9. 39. we find together 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , all that belonged to the clothing of the poor Widdowes there, the under, and the upper garments. So in the enumeration of the Highpriests garments, Cod. Jom. c. 7. §. 5. there be four garments mentioned of the Priest, and 〈 in non-Latin alphabet 〉 , is the first of them, and then, saith he, the High-priest adds four more to these, which are all upper garments, worn over the other, and 〈 in non-Latin alphabet 〉 is one of those, as here 〈 in non-Latin alphabet 〉 is added to 〈 in non-Latin alphabet 〉 And in Hesiod, 〈 in non-Latin alphabet 〉 , saith the Scholiast, 〈 in non-Latin alphabet 〉 , the outward garment thicker and warmer then the other, and it is to be observed that this latter was both more useful and prizable ( 〈 in non-Latin alphabet 〉 saith the Poet) then the former, being (as Josephus saith of the High-priest's Pall, and so Rev. 1. 13.) a long garment down to the ground, and as Maimonides adds, 〈 in non-Latin alphabet 〉 as the garments of noble men. And so Mat. 11. 8. speaking of these, under the title of 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , the fashion was for courtiers to wear them, and so they go generally for garments of Peace, and 〈 in non-Latin alphabet 〉 in Plutarch, and 〈 in non-Latin alphabet 〉 in Theoprastus, signifies such a life. So * Alexander Aphrodisaeus, speaking of the unfitness of using clothes to soften or effeminate the body, which should rather be designed as Arms to to fortify and make it courser, and so stronger, saith, that it is much fitter to use 〈 in non-Latin alphabet 〉 , one inner garment then two (which they that took care for softness and smoothness did) and yet better to use none at all 〈 in non-Latin alphabet 〉 but the outer garment only; where the Interpreter of Stobaeus (in whom this passage is set down p. 18.) most absurdly renders 〈 in non-Latin alphabet 〉 interula, quite contrary to the design of the place, where it must needs signify the outer (which is generally the less smooth or soft) garment, not the shirt or inner garment, which in Homer hath that Epithet, 〈 in non-Latin alphabet 〉 . to contra-distinguish it from 〈 in non-Latin alphabet 〉 saith Eustathius, which 〈 in non-Latin alphabet 〉 he else where expresseth to be 〈 in non-Latin alphabet 〉 , and here to be the upper garment 〈 in non-Latin alphabet 〉 . The whole matter is put out of question by the words of Plutarch in his Nuptial precepts, speaking of the wind and the Sun, contending which should force, he man out of his clothes, 〈 in non-Latin alphabet 〉 ; where 〈 in non-Latin alphabet 〉 being the outer garment, that which only the wind had force on, and that which in the Sun-shine was first put off, 〈 in non-Latin alphabet 〉 must needs be the inner garment. And then that is the gradation here, If any man sue thee, and take away thy lower or inner garment, let him take away thy upper garment also, rather then thou, by opposing violence, or revenging thyself on him, think to secure thy self from farther greater damage. The truth is, if Christ's discourse were of his forcible taking away the garment from thee, it would be more reasonable that the Upper garment should be first named, and the Inner garment after it, because that is the order of pulling off, and accordingly S. Luke setting it down with some change, and speaking of the case of Forcible taking away, he inverts the order and sets 〈 in non-Latin alphabet 〉 first, and then 〈 in non-Latin alphabet 〉 , Luke 6. 29. but our Savior here speaks of Civil violence; using a suite at law, as the engine to rob thee, and then 'twas fittest to name that first, which was least precious or considerable, and afterward that which was more valuable, that so the duty of this Text might be enforced, which was, that in case of any lesser inconsiderable injury done to us, we should not meditate revenge, or fly to force, though by that pacifick means we incur the danger of a far greater loss.

V. 41. Go a mile ] 〈 in non-Latin alphabet 〉 is a Persian word (and custom) to take up men, as we take up Post-horses, to carry our burdens from stage to stage (and so the word is used, c. 27. 31.) which when one hath performed, another is taken up in his stead for the next Post. These stages are each of them a Parasange, called 〈 in non-Latin alphabet 〉 saith Agathias, because, when men came to the end of them, they did refresh themselves and return home. Now the 〈 in non-Latin alphabet 〉 or mile, which is here mentioned for the supposed stage, is but the fourth part of a Parasange (or thereabout) the Parasange being, saith he, thirty stadia, and the 〈 in non-Latin alphabet 〉 , but seven or eight, to signify (as in the former the 〈 in non-Latin alphabet 〉 was a light supportable injury, or rather a Contumely only, and the taking away the Cloak, a robbery again supportable to him, that hath the Coat left, and perhaps a great Estate also, so) here the oppression or invasion of liberty spoken of, to be but a petty damage, going but a quarter of an ordinary Post (and no burden mentioned neither) and they that are so impatient of such tolerable injuries, as to oppose force or meditate revenge for them (which ordinarily brings greater sufferings upon them, and so is far from gainful to them that use it) especially to break into open violence upon such light grounds, are directly contrary to this practice of Patience here commanded, and prescribed to all Christians.

[ t] V. 45. The 〈 in non-Latin alphabet 〉 here again being answerable to enemies, v. 44. (and in the notion mentioned in Note on v. 39. ) are the injurious; as on the other side [ 〈 in non-Latin alphabet 〉 good ] are the friendly or kind, differing from 〈 in non-Latin alphabet 〉 righteous, that follows, just as Rom. 5. 7. or as 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , righteous, and merciful, or as when 〈 in non-Latin alphabet 〉 good is expressed to signify 〈 in non-Latin alphabet 〉 , benignity, as Mat. 20. 15. (or as when 〈 in non-Latin alphabet 〉 Jam. 3. 1. & good works in our ordinary phrase, signifies works of charity, or mercy ) such an one as Hesychius explains by 〈 in non-Latin alphabet 〉 (a word taken into the Greek language from the Hebrew 〈 in non-Latin alphabet 〉 ▪ or the Syriac 〈 in non-Latin alphabet 〉 , only with the addition of the Greek termination) and so in like manner, the word 〈 in non-Latin alphabet 〉 perfect, (answerable to the Hebrew word 〈 in non-Latin alphabet 〉 v. 48.) signifies the same charity or benignity of nature, and is all one with 〈 in non-Latin alphabet 〉 in the Parallel place Luke 6. 36.

V. 47. More ] 〈 in non-Latin alphabet 〉 ; The phrase may seem to have respect unto the Hebrews language, who call 〈 in non-Latin alphabet 〉 mercifulness, 〈 in non-Latin alphabet 〉 , abundance of goodness, and 〈 in non-Latin alphabet 〉 in Kimchi, excellence of (or exceeding ) goodness, such as belongs to the special pious extraordinary Jews (and Christians proportionably) Thus in Pirche Avoth, c. 15. 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 He that saith, That which is mine thine, and that which is thine is mine (which is the loving of friends, doing curtesies to them that will pay them again) is an ideote, 〈 in non-Latin alphabet 〉 populus terrae, an ordinary vulgar person, doth nothing 〈 in non-Latin alphabet 〉 , extraordinarily.