also the ships which though they be so great and are driven of fierce winds yet are they turned about with a very small helme withersoever the governour listeth Paraphrase 4. And so though a ship on the sea be a vast unwieldy vessel and in the power of winds and waves as we are of temptations to carry it violently before them yet the Pilot by means of the helm or stern a small part of an unconsiderable bignesse is able to rule it and turn it as he please 5. note b Even so the tongue is a little member and boasteth great things behold how great a matter a little fire kindleth Paraphrase 5. Again the tongue is one of the smallest parts of a man's body and yet makes a great noise doth a great deal of hurt stirres up faction and contention in the Church as a little fire ye know will set a whole house or any the greatest pile on fire 6. note c And the tongue is a fire a world of iniquity so is the tongue among our members that it defileth the whole body and setteth on fire the note d course◠of nature and it is set on fire of hell Paraphrase 6. And the tongue cannot more fitly be resembled then to fire for though it be but one and that a very small member of the body yet so it may be used as to set the whole society of men a church a kingdome a whole world on fire with strife and contention and all wickednesse infecting and poysoning the whole society setting all in combustion being it self set on work by the devil kindled by that fire that comes from hell 7. For note e every kind of beasts and of birds and of serpents and things in the sea is tamed and hath been tamed of mankind Paraphrase 7. 'T is in the power and skill of man as through all times we see to represse the violence and poyson of all other creatures to subdue and disarm them of their weapons and means of hurting mortally 8. But the tongue can no man tame it is an unruly evil full of deadly poyson Paraphrase 8. But the tongue is more hard to be subdued then any of these an irremediable author of many evils strikes and wounds and kills like the most venemous beast and no antidote is sufficient against it 9. Therewith blesse we God even the Father and therewith curse we men which are made after the similitude of God Paraphrase 9. And what a foul sin is it in a Christian or professor of piety to use this member to so distant offices to confesse with the tongue and acknowledge him who is both our God and our father and to judge and rasie at our Christian brethren who for that image of God they bear upon them are to be looked on and used with all kindnesse 10. Out of the same mouth proceedeth blessing and cursing My brethren these things ought not so to be Paraphrase 10. This contrariety of our practices is a most unchristian thing and ought to be reformed in you your profession of piety to God ought to have all charity to your fellow-Christians accompanying it 11. Doth a fountain send forth at the same place sweet water and bitter Paraphrase 11. No fountain can send forth two sorts of waters of so distant a nature so contrary one to the other sweet water to which the effluxions of our charity may fitly be compared and bitter water by which cursing was express'd Num. 5. 21. 12. Can the fig-tree my brethren bear olive-berries either a vine figs so can no fountain yield both salt water and fresh Paraphrase 12. Any more then one tree can bear the fruit that belongs to another tree 13. Who is a wise man and indued with knowledge amongst you let him shew out of a good conversation his works with meekness of wisdome Paraphrase 13. And therefore for them that despise and condemn others and take upon them to be the onely perfect men ver 1 2. the Gnostick Judaizers let them know wherein the true Christian knowledge consists even in doing all works of charity as well as piety with all meeknesse as that is opposed to pride of their own wisdome accompanying them 14. But if you have bitter envying and strife in your hearts glory not and lie not against the truth Paraphrase 14. But bitter emulation contention is farre◠from being a piece of spiritual wisdome and therefore if this be among you what is this but an hypocritical boasting or ye have little reason to boast or pretend that you are the wise or spiritual as the bitter contentious Gnosticks doe see v. 15. 15. This wisdome descendeth not from above but is earthly sensual devilish Paraphrase 15. This is quite contrary to the true celestial wisdome that Christ came to teach and infuse into us 't is that which first the love of the world secondly mens own carnal unregenerate hearts or thirdly Satan himself that professeth to be an enemy of all good men infuseth into them 16. For where envying and strife is there is confusion and every evil work Paraphrase 16. For there is nothing so ill that is sinfull be it sedition or disturbance of the whole State or Church and nothing so ill that is miserable no such curse to any community or unquietnesse to any particular person but it is certainly to be expected where emulation and contention have once entred 17. But the wisdome that is from above is first pure then peaceable gentle and easie to be intreated full of mercy and good fruits note f without partiality and without hypocrisie Paraphrase 17. But the true Christian celestiall wisdome indeed may be known by these properties that it is first pure from all lusts and filthinesse so frequently practised by the Gnosticks secondly peaceable and so quite contrary to the contentious factious humor of the Gnosticks thirdly not rigid but gentle mild equitable receding from his own strict right in order to peace see note on 2 Cor. 10. a. fourthly very ready to believe any thing that is good of another or that may mitigate or alleviate his fault see note on 1 Cor. 13. c. fifthly abounding in all charitable works sixthly without all wavering or inconstancy or danger of falling off to the seducers or persecutors Gnosticks or Jewes or without making any difference a liberal distribution to all that want seventhly without dissimulation or appearing to be what they are not such as the false brethren 2 Cor. 11. 26. which brought such mischief on the Apostle 18. And the note g fruit of righteousnesse is sown in peace of them that make peace Paraphrase 18. But they that love and follow peace shall accordingly be repai'd the reward of the righteous the peace and all the mercies of God shall be their reward Annotations on Chap. III. V. 1. Be not many masters What the full importance of this admonition is 〈◊〉
〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or Rome so so the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * p. 412. * Ibid. * p. 41â— * See Note on 1 Tim. 4. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Apol 2. p. 97. * De â—p eleom p. 180 Dominicum celebâ—are tâ— credis qui Corbonam non respicis * 1. 4. c. 34â— * the Apostle so most of the copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Bibl. num 254. * in the dispersion in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see â—u 10. 30. * And But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But let 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in his own height 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * aâ—ose with burning heat and dried away the grasse and the flower thereof fell away and the beauty of the look of it perished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †be withered in his own waies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being approved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to * Be not deceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †largesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * variation nor casting of shadow caused by his turning from us * beheld himself and went away and presently forgot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †he that hath looked close-and dwelt upon it and is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * To. 3. p. 266. li. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * I. 1. c. 20. â— 1. c. 2. * â—â—of the glory of our Lord Jesus Christ †And ye shall look upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * faiâ—ly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †And are doubtful in or debate not among your selves * or promise for the Ks. MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †which is called upon you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * reproved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * triumpheth over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †by it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But one will say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †So the Syâ—â—ack Arabick Latine copies read and so the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by * You see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * teachers †a greater judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * bridles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †So * makes great boasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or is set in the members a fire of iniquity to the world * wheel of affairs †all the nature * by the nature of man †and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * A fig-tree my brethren cannot bring forth â—lives or a vine figs neither will salt water produce sweet for the Ks Ms. â—eads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * doe ye not boast and lie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †This is not the wisdome that descendeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * animal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †sedition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * mild easie to be perswaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †without wavering oâ— making a difference * But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †for them that cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * comentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †pleasures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * covet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †envy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ye contend and fight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * which hath sojourned in us defiteth * Be ye humbled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Speak not against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * against †against * and judge to the Ks MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †merchandise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * If the Lord please and if we shall live we will even or also do this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †putrified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * are become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †are rustied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * you have â—reasured it up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †being by you taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * nosts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †revelledâ— and been luâ—urious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * â—ed your hearts as for the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b◠†former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Doe ye endure patiently and your selves confirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Do not sigh * gates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †longanimity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * we blesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hypocrisie * absolution shall be given him †or therefore for the Kings MS. addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * inspired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †land 〈◊〉 〈◊〉
opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one master or guide Mat. 23. or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one law-giver or judge here Jam. 4. 12. For it being Christ's office onely to give lawes to the Church these Judaizers doe clearly intrench upon his office and so are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many in stead of the one Master This one difficulty being thus explained and the interpretation confirmed the rest of the Chapter will be very perspicuous and coherent to it which in any other interpretation of the verse will be obscure and the connexion very hard to be discerned V. 5. Even so That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here is a note of the latter part or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the similitude may at first sight be believed but upon farther consideration will be found a mistake For that which is here added is not fitly illustrated by the foregoing similitude of the horse or ship but by another similitude annexed after it with the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold◠for that is the way of bringing in similitudes and is used before v. 3 and 4. and not onely the forms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as and so Nay when the plain sense or matter to be illustrated is first set down as here it is v. 2. If any man offend not in word he is able to bridle the whole body also there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold is by much the fittest form to introduce the similitude as there it doth of the horse and ship And if that be converted into the other form it must be by placing the latter part first after this manner As a man turns or rules an horse by a bridle or a ship by a stern so he that hath command of his tongue is able to bridle or rule the whole body And again v. 5. As a little fire sets a great deal of matter on fire so the tongue being a little member 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes a great noise keeps a great stir puts whole multitudes into a combustion And therefore another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so is here to be taken notice of as a form of bringing in a second or third part of a distribution without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as antecedent And so it seems to be in this place a form of transition from one part of the Discourse of the tongue considered when it is bridled v. 2 3 4. to another v. 5. c. when it is not bridled and will be best rendred In like manner or so likewise As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. which seems otherwise used it is not to be found in the King's MS. nor the Syriack See Note c. V. 6. And the tongue The words of this v. 6. in the ordinary copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And the tongue is a fire a world of iniquity so is the tongue seated in the members seems not to be rightly set The King's MS. leaves out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that change will not render the words any complete sense The Syriack seem to have read it shorter without the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the tongue and to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the world instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world and then the plain meaning is And the tongue is placed in the members a fire of iniquity to the world that is As a fire in the midst of a great deal of combustible matter sets all presently in a flame so doth the tongue in our members it is a cause of contention sedition c. and so of the greatest iniquity that sin of uncharitabienesse so contrary to the Christian law to the world the whole society of men about us That this is the true rendring of the place by making the world answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matter which is set on fire and not that the tongue compared to fire is here styled a world of iniquity appears by the end of the verse where in like manner it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put into a flame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wheel of affairs See Noted Ib. Course of nature That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies affairs or actions all that comes to passe see Note on Mat. 1. a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a wheel and the Hebrews are wont Rhetorically to express businesse or affairs of the world by the turning of wheels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how are the rolling or whirling of the wheels of your affairs turned Buxtorf Instit Epistol Epist 1. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie the compasse or sphere or succession of affairs meaning of men or mankind and so putting that into a flame will be in another phrase all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire to the world at the beginning of the verse putting the world that is all the affairs of the world into a combustion Another notion I have had of this phrase which I shall but mention by taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Astronomers notion touch'd on Note on c. 1. e. for Nativity or Geniture as that notes all the events of life by Astrologers conjecturally foretold from the position of the heavens at the time of any ones birth This the Artists might fitly represent in a wheel bringing up one part of the life and the events thereof after another to which the antients wheel of Fortune may seem to refer and when this wheel was represented fiery that would fitly note contentions and wars c. And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be rendred to set the wheel of Nativity on a light flame that is to turn the whole life into contentions and feudes which is but an elegant way of expressing that sense which is acknowledged to belong to these words V. 7. Every kind of beasts For the understanding this verse it must first be premised that the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kind or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 èssence being in Hesychius is commodious to it here both in the beginning and end of the verse so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. may signifie all kind of beasts that is beasts indefinitely so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be mankind that is men indefinitely of all ages or times proportionably to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is tamed and hath been tamed that is in all times perpetually have been tamed The greater difficulty will be what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tame that may as ordinarily it doth signifie cicurare to take off from wildnesse and so to make tame and familiar to bring to hand and that may be very appliable both to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beasts and birds which are by
men thus tamed and made serviceable to us But because this is not so commonly practised in Serpents and Fishes and yet these are here named indifferently with the former it is more reasonable that another notion of the word should here be pitched on which may indifferently be appliable to all the kinds here mentioned and that is the notion of subdning mastering getting power over them so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to be subdued kept under the very Latine domari restrained that it shall not be able to offend or hurt and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is not cannot be restrained is opposed to it And then this will be of a larger extent belong to all hurtful creatures which by horns or teeth or heels or by their poisonous nature are able to hurt us and to all the several ways and inventions that men have to avoid and restrain these by taking them depriving them of their weapons of offence their stings their teeth or when they have bitten or poisoned any man by curing that wound overcoming that poison And this last of poison if it be not primarily here meant is certainly to be taken in as may be guessed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second part of the similitude v. 8. where the tongue that no man can subdue or restrain is said to be full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of deadly mortiferous poison whereas the poison of other things is conquerable curable and so when v. 6. 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to defile that is to infect or poison the whole body and accordingly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the front which we render beasts are vipers among the Physicians Nicander c. whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from thence and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for a venemous beast Act. 28. 4. all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viper v. 3. and so are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serpents also and to that may possibly belong the other part of that enumeration the creatures of the other elements the air and water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then perhaps it may not be amisse to resume the common ordinary notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature for the natural quality and faculty of all these here named whether strength violence ravenousnesse or poisonousnesse which is by nature implanted in several creatures enabling them to hurt and kill us which yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by man's nature his with understanding faculty of inventing of means to secure himself or weaken or disarm them have from time to time been subdued weakned deprived of their power of hurting mortally whereas the tongue cannot be restrained the poison of that is mortal and neither to be cured nor prevented V. 17. Without partiality That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to dispute or doubt or waver in the Middle voice and not to judge or be partial hath been already shewed see Note on c. 2. c. and on Jude m. To which it is most consequent that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here should signifie without wavering and so it will be a very fit Epithet of the supernal wisdome the true Christian piety that he which hath it adheres firmly and constantly to Christ whatsoever temptations attempt to drive or invite him from it And this is most fitly added here where the character of the true Christian is set opposite to that of the Gnosticks whose compliances so often noted in him with the Jews or heathens when the Christian was persecuted by either were the highest degree of wavering and inconstancy and especially his doctrine of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was an indifferent thing to forswear Christ in time of persecution And so this part of the character is fitly prefix'd before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without hypocrisie which opposeth the Christian to the false deceitful Professor of Christianity such as betrayed the sincere Orthodox believers to the Jews and persecuters If there be any question of this it must be because of the connexion here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good fruits For thus indeed the word is sometimes applied and then it signifies an universal liberality Thus in Palladius Lausiac Hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olympias which is there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that communicated and ministred to all that wanted and so dispersed or dissipated an immense wealth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she aided all liberally and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it may possibly signifie without any difference so Gentianus Hervetus reads it indiscriminatim to all that wanted whatsoever they were but it may also signifie without doubting or wavering and so cohere with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately precedent dispersing that infinite and unmeasurable wealth which she had without any doubt or wavering or demur arising from worldly fear of her own want which this liberality might cause as when Christ commanded Luc. 6. 35. to do good and lend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despairing or doubting nothing See Note on that place And so though possibly it may signifie here without making any difference in acts of mercy which is a kind of partiality yet it may as fitly also be rendred without doubting as that is applicable to mercy and good fruit that is to liberality also V. 18. Fruit of righteousnesse Some difficulty there is in this verse arising from the different notions that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace are capable of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit noting that which is any way whether naturally or morally produced signifies either an effect or reward As an effect it is used v. 17. immediately precedent where of the supernal wisdome it is said that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of good fruits those fruits being the effects or productions of that wisdome But elswhere it seems to be taken in that other notion So Heb. 12. 11. where chastening though at present not joyous is yet said afterward to yield by this moral way of production not as an effect but a reward the peaceable fruit of righteousnesse and so here the same phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit of righteousness that is of that supernal wisdome or Christian piety and charity see Heb. 12. e. signifies the reward of it and this is here said to be sown as there to be yielded or returned so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies retribution here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in peace as there to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peaceable Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace that signifies first that vertue of charity peace with men and so 't is certainly used in the end of the verse in opposition to all the uncharitablenesse and emulations in the former part of this and the beginning of the next Chapter and consequently 〈◊〉 〈◊〉 〈◊〉