Luke 11

AND it came to pass, that as he was praying in a certain place, when he ceased one of his disciples, said unto him, Lord, teach us to pray, as John also taught his disciples. This seemeth to be a different time from that mentioned by Matthew, where our Saviour directed his Disciples to pray, there his direction was part of his Sermon on the Mount. Besides the doxology or conclusion is there left out. It is said here, as he was Praying in a certain place. Christ looked upon all places as holy enough for Prayer. It also looks as if at this time our Saviour was not at his more secret Devotions, but with the twelve, (which were his Family) praying with them when he ceased. This is very observable against those who pretend impulses of the Spirit, to disturb Ministers in the time when they are Praying and Preaching; it may easily be known from what Spirit, such impulses are. The Disciples of Christ often propounded questions to him after Preaching, but never interupting him in his Work, nor before he was retired into an house. They now come to be informed about Prayer, but they stay till he had first ceased; we having no account in holy Writ of Iohns Disciples asking him, or his teaching of them to Pray, are more at loss, to determine whether our Saviour did intend that his Disciples should use these Words, as the Phrase here seemeth to import in, or only pray this sense, after this manner, as Matthew says, indeed nothing can be concluded from either Phrase by any judicious Person. For as we read in many places in Scripture, that Christ answered and said, when it is manifest the meaning is, he spake Words to that import or sense, (the Evangelists reporting the Words spoken with variations of expre sion,) so when we pray we may say, Our Father which art in Heaven, &c. tho we do not use the same Words and Syllables.

And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.

Give us day by day our daily bread.

And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation, but deliver us from evil. See the Notes on Matth. 6. v. 9, 10. whoso compareth this Prayer as it is recorded by Matthew will find the form of Words differing in more things then one, not only the Doxology or Conclusion is left out wholly by Luke, but for there, we have here, for, Luke has, for, we have here, from whence plainly appears that our Saviour did not intend to oblige his Disciples to the same Syllabical Words, but only to Words of the same import, that is to Praying for the same things, yet that Christians have a liberty to use the same Words is out of question, and as much out of a question that they have a liberty to vary, still keeping their Eyes upon the matter of this Prayer, and not forgeting that, when they go unto God in that holy Duty.

And he said unto them, Which of you shall have a friend, and shall go in unto him at midnight, and say unto him, Friend, lend me three loaves.

For a friend of mine in his journey is come to me, and I have nothing to set before him.

And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee.

I say unto you, Though he will not rise and give him, because he is his friend: yet because of his importunity, he will rise and give him as many as he needeth.

And I say unto you, Ask, and it shall be given you, seek, and ye shall find: knock, and it shall be opened unto you. The plain meaning of our Saviour in this Parable, is to teach us that we ought not only to pray, but to be importunate with God in Prayer. To continue in Prayer as the Apostle Phraseth it, Col. 4.2. and to Watch thereunto with all perseverance, Eph. 6.18. this in the Greek is called impudence, which tho in our Language it is generally taken in an ill sense, yet here signifieth no more, then an holy boldness, or pursuing our Petitions, notwithstanding delays, or denials. For those Words, v. 9. See the Notes on Matth. 7.7. where the same Words are found.

For every one that asketh, receiveth, and he that seeketh, findeth: and to him that knocketh, it shall be opened.

If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?

Or if he shall ask an egg, will he offer him a scorpion.

If ye then, being evil, know how to give good gi ts unto your children: how much more shall your heavenly Father give the holy Spirit to them that ask him? See the Notes on Matth. 7, 8, 9, 10, 11. As our Saviour's design in the former Words appeareth to be our information, that the the hand of God be full of good things proportioned to all the necessities of his Creatures; yet they must not expect to have them without asking, he will for them be enquired of by the house of Israel, Ezech. 36.37. and all his promises for the collation of good things, must be Interpreted, with a supposition of Peoples seeking them at his hand, as also that every lazy, cold formal Praying will not obtain them at the hand of God, but the working, fervent Prayer of the righteous availeth much. His design in these Verses seemeth to be, to let us know, that fervent and importunate Prayer, will not prevail with God to give us any thing, but what shall be good for us; for he knoweth that the general desire of our Souls, is for nothing but what is good, if we ask for things hurtful, it is but a lapse or miscarriage of our Tongues, caused from the blindness and ignorance of our Minds. No Man knowingly will ask any thing of another, that shall do him hurt, and tho our Children, through their want of knowledge and judgment to discern betwixt things that are Good or Evil for their Bodies, may ask of us, and cry unto us, for things that are hurtful; yet we who know, that they would not ask for them, if they had the use of their reason, and well knew their noxious quality, considering their circumstances, will not give them to them. So our heavenly Father tho he heareth us crying for such things, as he knoweth (considering our circumstances) would be mischievous, and hurtful to us; yet he will not give us any thing of that Nature, and so in denying the Words of our Lips, he yet answereth the general Scope, and designs of our Souls, which is to have only what is good for us. But if we ask any thing which is good, and wholesome for us, and profitable unto us in the circumstances in which we are, we may be sure that God will give them to us, as we may, that an earthly Parent will deny nothing to his Children crying, which is in his Power to give, and which he knoweth to be good for us, for the Nature of all good, lyeth in the conveniency and sutableness of the thing, to the wants and necessities of the Person that receiveth it. And every such thing must also be according to the Will of God; according to his Promise, Psal. 84.11. to with-hold no good thing from them that live Vprightly. So as both Gods fatherly Relation, and the knowledge we have, that he is a God, that cannot Lye, nor Repent, are assurances to us that whatsoever good thing we ask, we shall obtain of him, and nothing else, altho we ask and cry for it. Therefore whereas Matthew says, Ch. 7.11. How much more shall your Father which is in Heaven, give good things to them that ask him. Luke says here, How much more sha he give his Holy Spirit, to them that ask him.

And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake: and the people wondred. The Devil is here called Dumb, from his effect upon the Demoniacks, in restraining his use of his Tongue.

But some of them said, He casteth out devils through Beelzebub, the chief of the devils.

And others tempting him, sought of him a sign from heaven.

But he knowing their thoughts, said unto them, Every kingdom divided against it self, is brought to desolation, and a house divided against a house falleth.

If Satan also be divided against himself, how shall his kingdom stand? because ye say, that I cast out devils through Beelzebub.

And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges.

But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.

When a strong man armed keepeth his palace, his goods are in peace.

But when a stronger then he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.

He that is not with me, is against me, and he that gathereth not with me, scattereth. See the Notes on Matth. 9.34, 35. and 12.24, 25, 26, 27. and on Mark 3.22, 23, 24, 25, 26, 27.

When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest: and finding none, he says, I will return unto my house whence I came out.

And when he cometh, he indeth it swept and garnished

Then goeth he, and taketh to him seven other spirits more wicked then himself, and they enter in, and dwell there: and the last state of that man is worse then the first. See the Notes on Matth. 12.43, 44, 45. From these verses we may observe 1. That the Devil may in some sort, and degree, e cast out of Persons and Places, while yet in other respects, they may be his house, and he may dwell in, and amongst them. Their bodies, their Country may be in great measure delivered from his Power, and he may yet keep possession of their Souls. This ordinarily happeneth in places where the Gospel is faithfully Preached, tho there remain abundance of Men whose lives evidence, that the Devil has a too great possession of their Souls, yet those places, and Persons inhabiting in them, are more freed from Witchcraft, and the power which the Devil exercises by Gods Permission upon Men, and Womens bodies, and Cattel, &c. then other more Paganish and ignorant places. He may also in a sense be said to be cast out of Persons, that are reclaimed from vicious, and debauched Lives, yet are not brought home to God, only are more enlightened, and more under the Power of restraining Grace, yet their Souls may be his house. 2. The Devil cast out in any degree, is unquiet till (if po sible) he has recovered as full a Power over, and posse sion of Men and Women, as he ever had. 3. If he ever recovereth it, their latter end, is worse then their beginning. Heb. 6.4 & 10.26. 2 Pet. 2.20.

And it came to pass, as he spake these things, a certain woman of the company lift up her voice, and said unto im, Blessed is the womb that bare thee, and the paps which thou hast sucked.

But he said, Yea, rather blessed are they that hear the word of God, and keep it. We are very prone to bless Persons from external priviledges, and the favours of Divine Providence, which do not at all change, or affect the hearts of those to whom they are given, but God looketh with another Eye upon Persons Christ does not here deny his Mother to have been Blessed, her Cousin Elizabeth, ch. 1.42. had pronounced her Blessed amongst Women, and the Angel had before called her Highly favoured, and told her that she had found favour with God. But our Saviour here declareth that her Blessing did not so much lye in that er Womb bare, and her Paps gave Suck to him, as in that she was one who heard and kept the Word of God; for he pronounceth all such as did so principally Blessed. Nor must we separate what God has put together, the Blessing is not pronounced to those who barely hear the Word of God, the Blessed, and the unblest pariter adeunt, pariter aud unt, they may go to Church together, and hear the Word together, but the Ble sing is to those that hear the Word of God, and keep it. See Iames 1.22, 23. The Word to some that hear it may be a Savour of Death unto Death. The Soul that through Grace is made obedient to the Will of God, is a more happy Soul then the Virgin Mary was, considered merely as the Mother of Christ, without the consideration of her Faith, and Holiness.

And when the people were gathered thick together, he began to say, This is an evil generation, they seek a sign, and there shall no sign be given it, but the sign of Jonas the prophet.

For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation.

The queen of the south shall rise up in judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and behold, a greater then Solomon is here.

The men of Nineve shall rise up in the judgment with this generation, and shall condemn it, for they repented at the preaching of Jonas; and behold, a greater then Jonas is here. See the Notes on Matth. 12.39, 40, 41, 42. Matthew says, they were the Pharisees that came to him, desiring to see a Sign from Heaven, they did the same again, Matth. 16.1. Christ was very ready to work Miracles, to encourage and confirm his hearers Faith, but not to satisfie unbelievers curiosity. Instead therefore of showing them Signs from Heaven, he denounceth the just judgment of God against them, for their not believing in him. See further the Notes upon the aforementioned parallel Texts.

No man when he has lighted a candle, putteth it in a secret place, neither under a ‖ bushel; but on a candlestick, that they which come in may see the light. We met with this similitude, ch. 8.16. and Matth. 5.15. See the Notes on all those Texts. It was a kind of Proverbial Speech, and so applicable to divers Subjects. Some think that our Saviour bringeth in these Words, as a reason why he would show the Pharisees no Sign, viz. because he knew it would do them no good, it had been like the lighting of a candle, and to put it under a Bushel, which no Man does. Others think that by it he designs to give an account, why he v. 28. pronounced those Blessed, who heard the Word and did it, because practice, and giving light to others is the end of all hearing.

The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light, but when thine eye is evil, thy body also is full of darkness.

Take heed therefore, that the light which is in thee be not darkness.

If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle does give thee light. See the Notes upon Matth. 6.22. Our Saviours speech in these verses, is plainly both Elliptical (something being in it self to be understood) and also Metaphorical. The sense is this, what the Eye is to the Body, that the Soul, the Mind and Affections are to the whole Man. Now look as the Eye is the Organ, by which light is received to guide a Mans steps, so that if that be perfect without any mixture of ill humors, &c. the Body from it takes a full and right direction how to move and act. But if that be vitiated by ill humours, the Man knows not how to direct his bodily steps. So if a Mans Soul (which answereth the bodily Eye) more especially a Mans understanding, as judgment darkened, perverted, prejudiced, or his Affections be debauched or depraved, he will not know how to move one step right in his duty; but if his understanding have a right notion ofTruths, and he judgeth aright concerning the things, and ways of God, and his affections be not depraved, then the whole Man will be in a capacity to receive the Light and Revelations of Truth as they shall be communicated to him, even as he who has a perfect Eye receiveth, and is able to make use of the bright shiningof a Candle.

And as he spake a certain Pharisee besought him to dine with him: And he went in and sat down to meat. This is the second time we meet with our Saviour at a Pharisees house. He says of himself, that he came Eating and Drinking, that is, allowing himself a free tho innocent converse with all sorts of People, that he might gain some. The Pharisees were as to the generality of them, the most bitter stubborn and implacable Enemies Christ had, yet he refused not to go and sit at Meat with a Pharisee.

And when the Pharisee saw it, he marvelled that he had not first washed before dinner. Matth. 15.2. the Pharisees quarrelled with the Disciples upon this account, here this Pharisee is offended at Christ himself, Mark gives us the reason of it, Mark 7.3. For the Pharisees, and all the Iews except they wash their hands eat not; holding the tradition of the elders. Concerning this tradition of theirs and the ground of it, see the Notes on Matth. 15.2. and Mark 7.3. we would all be infallible and therefore cannot allow others to differ from us in a rite, which has no foundation in Gods Word, and wonder at those who cannot see with our Eyes, nor practice according to our Latitudes.

And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter: but your inward part is full of ravening and wickedness.

Ye fools, did not he that made that which is without, make that which is within also? We have much the same tho delivered in another form, with a denuntiation of a Woe, Matth. 23.25. See the Notes on that v. We must not imagine that our Saviour here reflecteth upon the cleansing of Vessels, in which we put our Meat and Drink, for undoubtedly as to them, the Pharisees washed both the inside, and the outside. And the conceit of them is amiss who think that by the inward part, v. 39. he means the Meat in their Dishes, which was gotten indeed, by ravening, and Wickedness, Extortion, &c. for it is an hard Interpretation of the inward part of the platter, to say, by it is meant, the Meat in the platter; but neither does our Saviour say, the inward part of the Dish, but your inward part, by which he plainly means the Soul. Our Saviour does therefore certainly compare the Pharisees to Dishes or Platters, washed, or scoured only in the outside; and blameth their Hypocrisie in this; That they were mighty sollicitous about an outside purity, and cleanness; but for the inward purity of the Heart and Soul, they took no care at all about that; they were very scrupulous about undefiled hands, but nothing at all about having their Souls, and inward Powers, and affections undefiled. This he telleth them was most egregious folly, for God that made the Body, made the Soul also, and therefore would exact a purity in the inward, as well as the outward Man, especially considering that he loveth truth in the inward parts.

But rather give alms of such things as you have: and behold, all things are clean unto you..] The Word being a Word not ordinarily used in a sense which will fit this place, has made a great abounding in their own senses amongst Interpreters. Some translating it, Give such things as are within for Alms, others, such things as you have, others, such things as are necessary, others, such things as ye are able, as if were to be understood before according to what you have. Others What things remain, after the serving your own necessities, and a just restitution to those whom you have wronged. Others think it is but a Connexion of our Saviours Speech, and the Sense is, Moreover there is but one thing to be done, Give Alms, &c. as if it were. I do not see but our own Translation is as good as any, and seems to be understood in the Greek According to what you have, which is truly, and justly your own, not theirs whom you have wronged, nor your Creditors, nor your Families for their necessities, Give Alms of all that And behold all things are clean unto you. Not your Souls are clean, tho that must first be yet our Saviour is not here directing that, or the Means and Methods for it, but all things are clean to you; you may lawfully and without Guilt use them, Tit. 1.15. Vnto the pure, all things are pure, but unto them that are defiled and unbelieving is nothing pure. Our Saviours Words are a plain Exhortation to Repentance, that lyeth in the change of our minds, and that inward change of our minds, must be evidenced by the Change of our Actions, and particularly by a Restitution in Case of wrong done to any. The Pharisees were a Covetous Rapacious Generation, full of Extortion, devouring Widows Houses, &c. Their Repentance was to be evidenced by contrary Works; those were Works of Iustice and Mercy. God calleth to the Is aelites for the first, Isaiah 1.16, 17. Christ calls to the Pharisees for the latter. Such Works of Mercy as might evidence their Hearts to be truly changed, and then says our Saviour, all things will be clean to you, which otherwise will not be with all your Traditional Superstio s Washings. And needs it must be so, for no Soul can Repent truly without the Influence and A istance of Divine Grace, which God giveth not, but to those Souls which are Washed with the Blood of Christ. So that before a Soul can produce the Fruits of true Repentance, it must be justifyed by Faith, and Sanctifyed by the Spirit of Holiness. Or if we understand it only of that Repentance, which an unjustifyed, Soul may have, yet even that may so far profit, as to have our outward things so blessed to us, that we may use them without any Pollution or Guilt, and have them outwardly blest to us.

But wo unto you Pharisees, for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God, these ought ye to have done, and not to leave the other undone. See the Notes on Matth. 23.23. There are two great Notes of Hypocrites. 1. To be more exact in, and Zealous for the observation of Rituals and the Traditions of men, than in and for the observation of the Moral Law of God. 2. In matters of Morality to be more exact, and strict in, and for little things, than for things more grave and weighty. There is no Commandement of God so little as we may neglect, or despise, or disobey it, but yet there is a difference in Duties, and we ought to have a first regard to the greater, than to the lesser.

Wo unto you Pharisees, for ye love the uppermost seats in the synagogues, and greetings in the markets. See the Notes on Mat. 23.6, 7. Their fault was not in their taking them, but in their affecting them, and in being Ambitious of them. God is the God of order, and we are bound to give honour, to whom Honour belongs, but Pride and Ambition are detestable Sins, especially in such as should be Teachers of Humility, and the Vanity of all things below.

Wo unto you scribes and pharisees, hypocrites, for ye are as graves which appear not, and the men that walk over them, are not aware of them. See the Notes on Matth. 23.27. where our Saviour compareth the Pharisees to whited Sepulchres, here he compareth them to Sepulchres, but not as there to denote their Hypocrisy, appearing white, but having nothing within but Rottenness; but upon the account of the Contagion of them, and their Pollution of others that were not aware of them. To understand our Saviour, we must consider the Levitical Law, Num. 19.16. where we shall find that not only he that tounched a dead Body, but he that touched a Grave was Legally unclean for seven Days. Christ here alludeth to that, tho he be speaking not of Legal, but Moral uncleanness. By reason of the Law afore-mentioned, the Jews took care to white their Graves, that People might see them, and avoid that danger. To such whited Sepulchres, Christ compares the Pharisees, Matth. 23.27. But ome Graves might not be whited, or the Colour washed off, so as they did not appear, and Men could not be aware of them, but ran into a Pollution by them. To such Graves he in this place compares them. They were Men that Externally appeared not to be what they were. The Jews took the Pharisees for great Saints (the strictest Sect of their Religion) so strict they were in their Duties to their Traditions, &c. which External Severity and formal behaviour, covered their Extortion, and Covetousness, and Malice, and Erroneous opinions, so as People did not suspect them of any such Guilt.

Then answered one of the lawyers, and said unto him, Master, thus saying, thou reproachest us also. This Lawyer was a Scribe of the Law, v. 44. The Work of these Men was to interpret the Law, the Pharisees strictly observed their Decrees, and Interpretations. The Lawyer therefore spake rightly in thinking our Saviours Words, had some reflection upon Men of his order, but he wofully erred both in thinking his own order was unblamable, and also in calling our Lords just Reproof a Reproaching them. But by this he gives an occasion to him, who used rightly to divide the Word of God, and to give every one their Portion out of it, to let them know wherein they were faulty, as well as the Pharisee.

And he said, Wo unto you also ye lawyers, for ye lade men with burdens grievous to be born, and ye your selves touch not the burdens with one of your fingers. See the Notes on Matth. 23.4.

Wo unto you, for ye build the sepulchres of the prophets, and your fathers killed them.

Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres.

Therefore also said the Wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute:

That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;

From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, it shall be required of this generation. See the Notes on Matth. 23.29. to v. 37. The Pharisees like a company of wretched Hypocrites, under a pretence of their honouring the Memories of the Prophets, under the Old Testament, took a great care to Repair, and to Adorn their Sepulchres, while in the mean time, their Hearts were as full of Malice against the Truth, and against Christ, and those who came to reveal Gods Will to them, as ever were their Fathers against the Prophets, and says our Saviour, I, who am the Wisdom of God tell you, that I shall send you Apostles, and Prophets, and some of them you shall Kill, others you shall Persecute; that all the Righteous Blood that has been shed on the Earth, from the Blood of Abel, to the Blood of Zacharias, may come on you, which mind being in you, the same as in your persecuting predecessours, your Building, and Adorning the Old Prophets Tombs, is not (as you would have it thought) any Testimony, of your Honour to the Prophets; But rather to your Fathers that killed them, a kind of Trophey for the Victory your Fathers got over the Prophets of the Lord; so as by that Act you give a Testimony, that you own them, as your Fathers who killed the Prophets, and glory in what they did, for if you truly honoured their Memory, you would not retain the same Malicious bloody Mind. It is gross Hypocrisy for Men to magnify the Servants of God in former Ages; and in the mean time to Malign and Persecute the Servants of the same God, in a present Age, owning but the same Truths, and living up to the same Rule. See further Notes on what is in these Verses, in the Notes on Matth. 23.29. where the same things are said with larger Circumstances. They truly Honour Martyrs, that live the same Lives they did, and adhere to the same Truths of God, in a Testimony to which they Dyed.

Wo unto you lawyers, for ye have taken away the key of knowledge: ye entred not in your selves, and them that were entring in, ye hindred. Matthew says, Ch. 23.13. For you shut up the Kingdom of Heaven against Men, &c. I take the Sense of these Words to be, you have taken away Knowledge, which is the Key by which Men enter into the Kingdom of God. Tho Knowledge it self be but a common Gift, and Men may have great Measures of it, and yet perishfor ever, 1 Cor. 13.2. yet it is the Foundation of all saving Grace, Rom. 10.14. How shall they believe on him, of whom they have not heard? So how shall they obey a rule they do not know, or Repent of those Sins, which they do not know to be so. So as those that are the hinderers of Peoples coming to the Knowledge of the Will of God, are the vilest Instruments upon Earth in hindring Men, and Womens Salvation. The Papists are highly guilty of this, in keeping their Laity from the Scriptures in a Language intelligible to them. But how were the Scribes guilty of this? The Jews were never hindred from Reading, or hearing of the Law. It was read in their Synagogues every Sabbath Day. But we must know that Knowledge is highly advantaged by an Interpretation of the Mind and Will of God: But how did the Scribes take away this? They Preached and Interpreted the Law of God. An. They gave not the true Sense of it, but so Preached, that People were scarce any whit the wiser, as to the Knowledge of the Law of God, only they made People understand their Traditions, and Ceremonies: their Doctrines were the Traditions of Men. Now they occupying the places of Teachers, and no better discharging their Work, instead of giving, took away knowledge from them, and proved blind Leaders of the Blind. Whoever they are that arrogate to themselves the Office of Teaching, and supplying the place of Teachers, and either do not make Preaching, and instruction of the People under their charge, their business, or who Preach in Stiles, and Methods their People understand not; or who Preach other things, than what they prove to be the revealed Will of God, fall deeply under the Condemnation of this Text.—See further the Notes on Matth. 23.13.

And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things.

Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him. Herein the Vile Genius of these wretched Men was seen, Christ was become their Enemy, because he told them the Truth. His Reproofs in order to their Reformation, and amendment do but fill them with madness against him. Nor are Wicked and Malitious Men at any time fair Enemies, they urge him Vehemently. and provoke him to speak many things, they lye at the Catch, in wait for him; hoping that in his many Words, and Answers to their many Captions questions, they should hear something from him, upon which they might form an Accusation against him, to Pilate the Roman Governour, for his Blood was that they Thirsted after. If it were thus done to the Green-Tree, let us not wonder if it be so done also to the dry. The Hearts and Practices of Malitious and Wicked Men, in succeeding Generations do (as in a Glass) answer the Hearts of Persons of their Spirits, and Morals in preceding Generations. Malice will never regard Justice or Equity.