will be that in a matter of this nature of eating they have little temptation to sin against conscience when they consider the great store of other food even all the plenty of the world which they may lawfully enjoy and let the idol-sacrifices alone But the King MS. which leaves them out seems to be in the right and 't is easie to imagine how the transcribers might here insert them on occasion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the same words after which v. 25. these words had followed and then the 29 th ver will immediately adhere to the end of v. 28. because of conscience Conscience I say c. which connexion will be otherwise disturbed CHAP. XI 1. BE ye followers of me even as I also am of Christ Paraphrase 1. And doe ye in like manner as oft as there is occasion for the good of others deny your selves the use of your Christian liberty 2. Now I praise you brethren that you remember me in all things and keep the ordinances as I delivered them to you Paraphrase 2. Now for you that have written this letter to me and asked my advice in all these particulars I cannot but commend you that ye have been so mindfull of my doctrine that ye have adhered so close to it that ye have not been seducible by any false teachers in any of these particulars but have appealed to me for my opinion of them 3. But I would have you know that the head of every man is Christ and the head of the woman is the man and the head of Christ is God Paraphrase 3. To proceed then to your next quaere in order to matters of decency in the Church it is fit for you to consider the subordination of persons in the Church viz. that as Christ in respect of his office of mediator is under God but above all men so the man being under Christ is above all women and consequently that their garb in the Church must be proportionable to this 4. Every man praying or prophecying having his head covered note a dishonoureth his head Paraphrase 4. Every man that doth any office in the Church that either praies or expounds the word of God or sings Psalms c. see note on Luk. 1. m. if he doe it with his head and face covered this is indecent against the liberty and dignity of his sex it being a signe of shame and infamy in a man to have his head and face covered 5. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head for it is even all one as if she were shaven Paraphrase 5. But every woman that doth any office in the Church that is imployed as a member of a congregation joyning with the Minister whether Pastor Prophet in discharging of any Christian duty such as is prayer or expounding or singing Psalmes c. see note on Luk. 1. n. and hath her head or face uncovered this is contrary to decency in her against the modesty and meeknesse of her sex as much as it is for her to cut her haire and weare it as men doe 6. For if the woman be not covered let her also be shorn but if it be a shame for a woman to be shorn or shaven let her be covered Paraphrase 6. The use that is made of the not cutting a woman's haire of letting it be worn at the length is that it may be a kind of veile or covering to her ver 15. which is an argument that as 't is uncomely or unfashionable for her to have her haire cut after the mannâ— of men so it is uncomely to 〈◊〉 her head uncovered after the manner of men the distinction of sexes being to be maintained in the one as well as in the other 7. For the man indeed ought not to cover his head for as much as he is the image and note b glory of God but the woman is the glory of the man Paraphrase 7. For the man indeed is to be uncovered that being a signe of power and majesty and man being the image of God and a beam and irradiation as it were of God is an image of his power and majesty and therefore ought so to appear but the woman she is but the beam of the man having no power but from him and so her subjection to the husband being her duty she therefore is to be covered which is a signe of that subjection 8. For the man is not of the woman but the woman of the man Paraphrase 8. As you know in the forming of man and woman the woman was made of the rib of the man and so is to be resolved inferior to him 9. Neither was the man created for the woman but the woman for the man Paraphrase 9. And the creation of the woman was that she might be the helper ministerial and usefull to the man not so the man to the woman which is another proof of her being inferiour to him and that a reason still why she should wear a covering on her head especially in the time of divine service where her behaviour ought to be most decent and agreeable to her condition 10. For this cause ought the woman to have note c power note d on her head note e because of the Angels Paraphrase 10. And especially when the Angels are generally believed to be present in the places of God's publick worship this piece of decency in the woman her being covered ought most strictly to be observed as we will be most carefull of doing no indecent thing in the presence of such pure divine spirits 11. Nâ—verthelesse neither is the man without the woman neither the woman without the man in the Lord. Paraphrase 11. But this inferiority of the wife to the husband must not so be urged that the man being independent from her should be thought to have no respect unto her which may be seasonable to tell the Gnosticks who were great despisers of marriage any more then the woman should be from the man 12. For as the woman is of the man even so is the man also by the woman but all things are of God Paraphrase 12. For as the woman was formed out of Adam's rib so all the sons of Adam were born and conceived and propagated by women and man and woman united by God from whom all things are 13. Judge in your selves is it comely that a woman pray unto God uncovered Paraphrase 13. But for that of women's behaviour in the place of publick service judge you by what is decent among you is this decent for her to have her head uncovered in time of divine service 14. Doth not even note f nature it self teach you that if a man have long haire it is a shame unto him Paraphrase 14. Doth not the universal custome of all nations make this distinction between sexes that men wear their haire cut and that is decent in them 15. But if a woman have
how they were to order their voyage was by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea-prophet Thus when Exod. 7. 1. God said to Moses I have made thee a God to Pharaoh and Aaron thy brother shall be thy Prophet The meaning is that what God had or should command Moses Moses should as God to a Prophet the Oracle to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver to Aaron concerning Pharaoh and Aaron should goe as a Prophet sent from God and deliver it to Pharaoh he shall be thy spoaksman he shall be to thee in stead of a mouth Ex. 4. 16. Fourthly it signifieth to expound or interpret Scripture as 1. Cor. 14. 1. Desire spirituall gifts but specially that ye may prophecy and v. 3. he that prophecyeth speaketh to edification c. So v. 4 5 6 22 24 28. 31 32. Fifthly 't is sometimes set to signifie wild raving mad behaviour or speaking such as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or enthusiasts among the Heathen men possess'd with diabolical furies were wont to use so when the evill spirit came upon Saul he prophecyed in the midst of the house 1 Sam. 18. 10. and in the same rage or sury cast the javelin at David v. 11. The reason of this is clear v. 12. because Prophets did ordinarily both speak and act in a manner farre distant and remote from the ordinary practice of other men used strange language strange motions and agitations of the body and accordingly were by many that looked on them thought to be mad So the Prophet sent by Elisha to anoint Jehu is called this mad fellow 2 Kings 9. 11. Sixtly it signifies singing and praising God forming of divine hymnes and singing them to God So 1 Sam. 10. 5. Thou shalt meet a company a colledge or covent of Prophets coming down from the high place with a Psaltery and a tabret and a pipe and a harp before them and they shall prophecy where the Chaldee paraphrase reads shall sing and the spirit shall come on thee and thou shalt prophecy where the Chaldee hath and thou shalt praise with them So 1 Chron. 25. 1. David seperates the sons of Asaph Heman and Jeduthun who should prophecy with Harpes and Psalteries and cymbals And so 't is possible it may be Numb 11. 25. where 't is said of the seventy that they prophecyed and did not cease for as 1. Sam. 10. 6. Sauls prophecying was to be an effect of the Spirit of God coming upon him and was a signe of his being set a part by God for the Kingly office and furnished with abilities for it which is call'd turning him into another man so Num. 11. 15. God takes of the spirit that was upon Moses that is the Spirit of government wherewith he was indued and gave it unto the Seventy and when the Spirit rested upon them they prophecyed whereas the other circumstances agree the giving them the Spirit and fitting them for their office by that means so the evidence of it their prophecying may agree also though wherein their prophecying consisted is no where defined in Scripture This onely is unquestioned that it was some extraordinary act a testimony that the Spirit of God in some extraordinary manner rested upon them and as such was discernible to all in like manner as was Sauls stripping off his clothes and lying down naked 1 Sam. 19. 24. and so fit to authorize them in the eyes of others as by a miracle and to declare to all that they were assumed to this office And to this notion of prophecying must this place be interpreted Zacharias was filled with the holy Ghost and prophecyed was stirred up in an extraordinary manner by the Spirit of God to compose this divine hymne following the Benedictus saying Blessed c. And so 1 Cor. 11. 5. Every woman praying or prophecying Where speaking of the Church wherein the woman is not permitted to speake c. 14. 34. 't is apparent that prophecying cannot be taken for interpreting of Scripture and so it remains that it signifie this of singing hymns in the Church which is fitly joyned with praying What is here said of his being filled with the holy Ghost as before of Elizabeth also v. 51. is no more then being indued with the Spirit of God see note k. incited by somewhat higher then his owne spirit the Spirit of God enabling him to make this hymne So when the Spirit descended with the gift of tongues they were filled with the holy Ghost Acts 2. 4. V. 69. Horne of salvation The word Horne hath divers notions in the Scripture first it signifies power or strength because the hornes being the weapons of beasts their strength or ability of hurting others is said properly to consist in them So Lam. 2. 3 17. he hath cut off all the horne of Israel and set up the horne of thine adversaries so Je◠48. 25. the horne of Moab is cut off and his arme is broken the horne being the beasts best instrument of defence as the arme is the mans so Mich. 4. 13. I will make thy horne Iron and thou shalt beat in pieces many people that is I will give thee great power so Ezech. 29. 21. I will cause the horne of the house of Israel to bud forth they shall have some considerable strength again so the hornes of the wicked and the righteous Psal 75. 10. are their power Secondly it signifies honour glory triumph as when the horne is said to be lifted up or exalted Psal 75. 4. 89. 24. 112. 9. Thirdly from the union of both these it signifies Regal power the honour and power of a King so Zach. 1. 18. Dan. 7. 7 8. and Rev. 13. 1. the four and the seven and the ten hornes are confess'dly so many Kings And this seems to be the importance of the word in this place where the house of David being the regal family and the word Saviour denoting him that is the ruler or leader or Prince of the people thou gavest them Saviours Neh. 9. 27. i. e Rulers Judges and Saviours shall come up Obad. 21. the kingdome shall be the Lords the horne of salvation in the house of David will denote the kingdome of Christ that spirituall one which is not of this world or rather Christ in concreto under the notion of a King Thus Psal 18. 2 among the titles given to God upon his delivering David from the hands of his enemies as here for the redeeming us from the hands of all that hate us v. 71. this is one the horne of my salvation that is my King and Saviour and this is agreeable also to that other part of the period 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath raised up to or for us that of raising up belonging to persons advanced by God to any office of King or Prophet see note on Acts 13. g. particularly of Christ to his Kingdome Acts 2. 30. God had sworne that he would from the fruit of Davids loynes according to the flesh
use at which they sate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 31. 13. and so saith Philo distinctly of Joseph's brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the custome of lying along at meat being not then come in among men yet under the time of the New Testament and before it was come in among the Jewes also Many places there are in the New Testament where this use appears and that both within dores on beds and abroad in the fields and in Gardens on the ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 6. 39. upon the green grasse which is v. 40. described by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lay along rank by rank in severall areolae or beds For so are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Scholiast on Homer upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four-square divisions which from thence we vulgarly call Beds in gardens because they were so used as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beds in the houses see Note on Mar. 6. 40. The manner of this lying at meat is described by many and shall no farther be recited here then as will be usefull to explain some passages in the Evangelists The chief person lay at the head of the bed which the Evangelists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying first the chief or first place of dignity with his feet behind the back of the next to him by which advantage it was that the woman came behind and wash'd and kiss'd Christs feet so that the hinder part of the head of the second lay in the bosome or touched the breast of the first Thence we read of John John 13. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 25. he lay in the bosome and leaned on the breast of Jesus viz. at supper time Joh. 21. 20. compared with v. 1. and 4 and 12. that is lay next to him An argument both of John's dignity which I suppose the reason that he mentions not his name when he speaks of it himself v. 23. as when Lazarus is said to be in Abraham's bosome that is at that supper of the Lamb next in dignity and height of glory to the Father of the faithfull Luke 16. and 2 ly of Christs special love to him as the custome was for the most tenderly beloved the Wife c. in sinu virorum discumbere to lie at meat in the bosome of the husband saith Cicero and Zonaras of Heliogabalus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she supt lying in his bosome as his beloved and in Juvenal Ingens Coena sedet gremio jacuit nova nupta mariti and in Catullus intus accubans and therefore 't is there added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Jesus loved And so Joh. 1. 18. when the only that is beloved Son of God is described 't is with this mark upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is in the bosome of the father that is in reference to this custome he that is next unto him and so knowes most of his mind as is intimated Joh. 13. 24. By all this 't is cleer what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in this place which Euthymius expresses by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. lying in the bosome of Abraham c. viz. The Gentiles coming in to partake of that spirituall feast of the Patriarchs who were the first to whom this Messias was promised and to whose posterity he was accordingly first raised up Acts 3. 26. when the sons of this kingdome that is the Jewes themselves to whom these priviledges were designed and promised are cast out into an estate of obduration and destruction as it there followes V. 12. Weeping That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamo to crie there is no doubt and that both of them signifie more then weeping or shedding of teares crying out and ejaculation see Numb 11. 10. where 't was that which was heard by Moses Job 30. 13. the voice of them that wayle or crie out in lamentations Ezr. 3. 13. The noise of the weeping or wailing of the people and so Isa 65. 19. Jer. 31. 16. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which followes though by that which Hesychius saith of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it might be thought to signify chattering of teeth proper to a state of cold and agreeable to the second notion of Hell by some mention'd from Job 24. 19. Gehenna nivis the hell of snow as the other is Gehenna ignis the hell of fire yet the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 7. 54. for anger or rage which is proper to that of gnashing the teeth and the mention of fire joyned with it Mat. 13. 4 50. which cannot agree with chattering do sufficiently justify the ordinary rendring gnashing or grinding of teeth as in pain or rage is usuall V. 17. Took our infirmities This place of Scripture cited here by the Evangelist out of Is 53. 4. is principally fulfilled in the sufferings of Christ on the Crosse where he bare our sins in his own body that is suffered the punishment of them and 't is so applyed 1 Pet. 2. 24. Yet here 't is applied also to Christs healing the sick and with a kind of Sympathy bearing their corporall Infirmities and remooving them from the patient and both these kinds of bearing our diseases were requisite in our perfect high Priest Heb. 5. 1. 4. 15. by which 't is apparent that the same prophetick scripture may truly and fitly belong to two or more events and beside the first literall have a double remarkable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or eminent completion V. 22. Dead There is a figure in Rhetorick called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it hath been usuall in all sorts of Authors to affectto use the same word twice in the same place though it be oft-times in a different sense In the holywriters there are frequent examples of this Psal 18. 26. With the froward thou wilt shew thy self froward where frowardnesse or peevishnesse being a fault and piece of stubborn ill nature cannot properly be affirmed of God to whom yet those words belong as appears by the next words And the afflicted people thou wilt save v. 27. The only meaning is that those that deale frowardly or stubbornly with God shall be punished by him and that there express'd by this figure now mentioned thou shalt shew thy self froward only by reason of the word froward preceding So in the Prophet If ye walk contrary to me I will also walk contrary to you where walking contrary in the first place is their obstinacy or frowardnesse against God in the second Gods punishing sending judgements on them thus express'd by this figure So Jer. 33. 17. upon the mention of the word liberty follows Liberty to the sword c. that is destroying quite contrary to the liberty before spoken of So Mat. 5. 19. Whosoever shall break one of these least commandements
astonished at this sight of a wonderfull work of God and as it struck them with awe and dread at his presence so did they acknowledge with thanksgiving to God 17. And this rumour of him went forth through all Judaea and throughout all the region round about Paraphrase 17. All Galilee see note on Mat. 4. e. 18. And the disciples of John shewed him of all these things 19. And John calling unto him two of his disciples sent them to Jesus saying Art thou he that should come or look we for another Paraphrase 19. the Messias expected ' see note on Mat. 11. a. 20. When the men were come unto him they said John Baptist hath sent us unto thee saying Art thou he that should come or look we for another 21. And in that same houre he cured many of their infirmities and plagues and of evil spirits and unto many that were blind he gave sight 22. Then Jesus answering said unto them Goe your way and tell John what things ye have seen and heard how that the blind see the lame walk the lepers are cleansed the deaf heare to the poor the Gospel is preached 23. And blessed is he whosoever shall not be offended in me 24. And when the messengers of John were departed he began to speak unto the people concerning John What went ye out into the wildernesse for to see a reed shaken with the wind 25. But what went ye out for to see A man cloathed in soft rayment Behold they which are gorgeously apparelled and live delicately are in kings courts 26. But what went ye out for to see a prophet yea I say unto you and much more then a prophet 27. This is he of whom it is written Behold I send my messenger before thy face which shall prepare thy way before thee 28. For I say unto you among those that are born of women there is not a greater prophet then John the Baptist but he that is least in the kingdome of God is greater then he Paraphrase 28. any disciple of mine the meanest or least of them Mat. 11. 11. is designed to a more honourable office then he 29. And all the people that heard him and the Publicans justified God being baptized with the baptisme of John Paraphrase 29. And when this John preached none but the meaner people and Publicans and the like received Gods message by him or exprest their thankfulnesse to God for this mercy proclaimed by him as a forerunner of Christ viz. pardon upon repentance and they came in cheerfully to his baptisme See Mat. 11. 12. 30. But the Pharisees and lawyers rejected the counsel of God against themselves being not baptized of him Paraphrase 30. But the Pharisees and Doctors of the law the great and the learned men they would not repent or make themselves capable of that mercy but rejected him and now reject me and that profer of mercy tendred to them 31. And the Lord said Whereunto then shall I liken the men of this generation and to what are they like Paraphrase 31. Whereupon Christ delivered this parable unto them thereby to expresse most lively the Jewes of that age 32. They are like unto children sitting in the market-place and calling one to another and saying We have piped unto you and ye have not daunced we have mourned to you and ye have not wept 33. For John the Baptist came neither eating bread nor drinking wine and ye say He hath a devil Paraphrase 33. In a strict austere course of abstinence and your censure of him is that he is an hypochondriack frantick fellow 34. The son of man is come eating and drinking and ye say Behold a glutonous man and a wine-bibber a friend of Publicans and sinners Paraphrase 34. And I on the other side observe no such abstinences eat meats indifferently and converse with men indifferently and ye censure me as sharply saying 35. But wisdome is justified of all her children Paraphrase 35. See Mat. 11. note h. 36. And one of the Pharisees desired him that he would eat with him And he went into the Pharisees house and sat down to meat 37. And behold a woman in the city which was note b a sinner when she knew that Jesus sat at meat in the Pharisees house brought an alabaster box of ointment Paraphrase 37. an heathen or one that had lived in a sinfull course 38. And stood at his feet behind him weeping and began to wash his feet with tears and did wipe them with the haires of her head and kissed his feet and anointed them with the ointment Paraphrase 38. And as he lay along his feet being behind him that lay next to him she standing behind him let fall drops of tears upon his feet effects of sorrow and love and stooping down wiped his feet after that new kind of washing them with no other towell then that of her own haire then fell down and kissed his feet and poured the ointment upon them a festivall ceremony and an expression in her of great kindnesse 39. Now when the Pharisee which had bidden him saw it he spake within himself saying This man if he were a prophet would have known who and what manner of woman this is that toucheth him for she is a sinner 40. And Jesus answering said unto him Simon I have somewhat to say unto thee And he saith Master say on Paraphrase 40. And Jesus knowing the thoughts of his heart resolved to take notice of them and addressing his speech either to the Pharisee whose name perhaps was Simon see note b or else to Simon Peter said I will answer that objection of the Pharisee by a parable which will render the reason of this womans extraordinary expression of love and an account why I should be farre from rejecting of her 41. There was a certain creditour which had two debters the one ought him five hundred pence the other fifty Paraphrase 41. the one of a very great the other of a much lesse but the tith of the former summe 42. And when they had nothing to pay he frankly forgave them both Tell me therefore which of them will love him most 43. Simon answered and said I suppose that he to whom he forgave most And he said unto him Thou hast rightly judged 44. And he turned unto the woman and said unto Simon Seest thou this woman I entred into thy house thou gavest me no `water for my feet but she hath washed my feet with teares and wiped them with the haires of her head Paraphrase 44. thou bestowedst no festivall expression of the ordinariest sort upon me 45. Thou gavest me no kisse but this woman since the time I came in hath not ceased to kisse my feet Paraphrase 45. Thou didst not entertain me at my first entring into thy house with a kisse which is the ordinary salutation and expression of kindnesse 46. My head with oyle thou didst not anoint but this
should be preached also the former mentioned in all three and so likewise Judas's murmuring the latter in two of the Gospels But none of all these circumstances belong here to this story in S. Luke But on the contrary it was in one of the Pharisees houses not in Simon the lepers nor at all that we have any reason to guess in Bethany And the Pharisee objected against Christ for this not Judas or one of the Disciples and the objection was not at the unnecessary expense as there but that Christ would let a sinner be so kind to him if he knew it or if he did not that he was no Prophet And then the discourse between Christ and Simon occasioned by this fact of the sinner woman in Luke about the creditor and his debtors and the application of it to the excesse of this womans love above his caused by the mercy of having many sinnes forgiven which she had received is far distant from that in the other Gospels of anointing him for his burial by way of embalming as it were which also contains another circumstance in it that that of Maries was immediately before his death Judas going out immediately upon it to betray him Mar. 14. 10. Mat. 16. 14. and so likewise in S. John his death followes soon after but this passage in S. Luke hath nothing to do with his death and is set down on another occasion here by S. Luke whensoever it was acted as Luke indeed observes not the order of story in all his relations viz. to shew that which Christ was upon in the former passage that those which had not lived the best lives formerly were more ready to receive the mercies offered by Christ then the Pharisees c. that had a better opinion of themselves All the affinity between these stories is that of the Alabaster or cruise of oyntment powred upon him but when that is known to be the ordinary name of a vessell that was used to that purpose see Note on Mat. 26. b. and that it was very ordinary at Feasts to use oyntment to powre on them and perfume them see Note on Mat. 26. c this will be but a poor evidence to prove these stories to be all one because many severall feasts there might be and were and this civility used in all or many of these And although in one particular wherein the Story in John differs from the same in Matthew and Mark this in Luke agrees with that in John which may perswade some that 't is the same story at least which Luke and John set down as that John mentions not the powring out the oyntment on the head as Matthew and Mark do but only on the feet which they do not in both which Luke agrees with him yet will not this be of any force against the former arguments especially when 't is remembred what is peculiarly observed of S. Johns Gospel written after and as a supplement of the others that John finding the mention of the anointing Christs head by Mary in the two Gospels did not need mention it again but thought it necessary to adde all the rest which they had not mentioned of anointing his feet and wiping them with the haires of her head which as it is certain that it was done by Mary because S. John affirms it so might it also at another time be done by another woman and no wonder at all be in it nor matter of objection against what we have said of these being diverse stories Nay one observable difference there is in this very thing wherein these two Evangelists thus seem to agree For S. John saith cleerly that Mary anointed his feet with the spikenard Joh. 12. 3. mentioning no teares nor any thing but the ointment the odour of which so filled the house but this sinner woman in Luke though she brought into the house with her her vessell of oyntment yet in another kind of addresse and that which more became her that remembred her former heathen or sinfull course she first stood by his feet behind him weeping and began to bedew his feet with tears then wiped off the tears with the haires of her head and yet farther kissed his feet all which we find not in S. John and then anointed his feet with the oyntment which is the only circumstance wherein they agree and so it cannot be thought argumentative against so much to the contrary And if it be farther granted that this Pharisees name was Simon also but yet was another person from Simon the leper as 't is sure enough Simon was a very ordinary name at that time I cannot foresee any the least probability against the truth of what hath been here observed V. 44. Water for my feet That it was the fashion of those countries in their entertainments to wash their guests feet before meals is frequently mentioned in the Old Testament And the same was of Custome also among the Grecians in their more splendid extraordinary feasts as we find in Athenaeus l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. when they come together to dinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they bring out to the guests baths for their feet of wine and spices V. 47. For That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies therefore and not for in this place is apparent not only by the clear importance of the Parable precedent where he that had the greater debt forgiven is supposed to have greater love and kindness to the Creditour and not therefore forgiven because he had that love and kindness but also by the signification of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is promiscuously taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or therefore and so by an observation before mentioned Note on Mar. 14. f according to the practise of these writers one of these Greek words may be taken for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for used when the sense bears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore And so Mar. 9. 28. the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for what cause or why Interrogatively And so I conceive on the other side Ro. 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set when the sense carries it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not therefore but for that verse being the proof of the former not proved by it and so Heb. 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or because Moses was hidden by his Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he was a comely child so Jam. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because ye aske amiss so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies both quia and ideo and Ecclus. 31. 15. is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore when it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for and 1 Pet. 1. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for But as a more direct
up Ananias when he is dead CHAP. XX. 1. The first day of the week cometh Mary Magdalene early when it was yet dark unto the sepulchre and seeth the stone taken away from the sepulchre Paraphrase 1. Came Mary Magdalene and divers other women that had followed Jesus in his life-time Lu. 24. 10. 2. Then she runneth away and cometh to Simon Peter and to the other disciple whom Jesus loved and saith unto them They have taken away the Lord out of the sepulchre and we know not where they have laid him Paraphrase 2. John the writer of this Gospel and told them The body of the Lord is taken 3. Peter therefore went forth and that other disciple and came to the sepulchre 4. So they ran both together and that other disciple did outrun Peter and came first to the sepulchre 5. And he stooping down and looking in saw the linen clothes lying yet went he not in 6. Then cometh Simon Peter following him and went into the sepulchre and seeth the linen clothes lie 7. And the napkin that was about his head not lying with the linen clothes but wrapped together in a place by it self 8. Then went in also that other disciple which came first to the sepulchre and he saw and believed Paraphrase 8. And then upon his report John also that other disciple which came before Peter see ch 1. c. to the sepulchre went in and saw how the swathes and napkin were laid and believed what Mary and Peter had told him and was thereby convinced that he was risen 9. For as yet they knew not the scripture that he must rise again from the dead Paraphrase 9. For as yet they were not assured by the prophecies of scripture that it was to be so neither did they believe the testimonies of those that saw him risen Mar. 16. 11 12 13 14. 10. Then the disciples went away again unto their own home 11. But Mary stood without at the sepulchre weeping and as she wept she stooped down and note a looked into the sepulchre 12. And seeth two Angels in white sitting the one at the head and the other at the feet where the body of Jesus had layen Paraphrase 12. of the tomb 13. And they say unto her Woman why weepest thou She saith unto them because they have taken away my Lord and I know not where they have laid him 14. And when she had thus said she turned her self back and saw Jesus standing and knew not that it was Jesus Paraphrase 14. And having said so and received answer from the Angels that he was risen from the dead and that she should go and tell his disciples c. Mat. 28. 5 6. Mar. 16 6 7. Lu. 24. 6 she went from the sepulchre toward the place where the disciples were Mat. 28. 8. and as she goes see note a. she sees a person standing which indeed was Jesus though she knew him not 15. Jesus saith unto her Woman why weepest thou whom seekest thou She supposing him to be the Gardner saith unto him Sir if thou have born him hence tell me where thou hast laid him and I will take him away Paraphrase 15. and I will carry him to his grave again or provide some other burying place for him 16. Jesus saith unto her Mary She turned her self and saith unto him Rabboni which is to say Master 17. Jesus saith unto her Touch me not for I am not yet ascended to my Father but goe to my brethren and say unto them I ascend unto my Father and your Father and to my God and your God Paraphrase 17. This is not a time for me to company with you as I was wont but I go to prepare a place for you in heaven where you shall hereafter enjoy me 18. Mary Magdalen came and told the disciples that she had seen the Lord and that he had spoken these things unto her 19. Then the same day at evening being the first day of the week when the dores were shut where the disciples were assembled for fear of the Jews came Jesus and stood in the midst and saith unto them Peace be unto you Paraphrase 19. dores of the roome where they were together were shut for the more secrecy to avoid danger from the Jewes 20. And when he had so said he shewed unto them his hands and his side Then were the disciples glad when they saw the Lord. 21. Then said Jesus to them again Peace be unto you As my Father hath sent me even note b so send I you Paraphrase 21. I take my leave of you see c. 14. 27. And doe now give you the same commission to execute in the Church when I am gone which my 〈◊〉 gave me at my coming 22. And when he had said this he breathed on them and saith unto them note c Receive ye the holy Ghost Paraphrase 22. And by that embleme signified to them the holy Ghost which should shortly come down upon them and thereby all those gifts of the Spirit of God which should be necessary to fit them for the discharge of their office Act. 2. 1. till which time they were to wait at Jerusalem Lu. 24. 49. 23. note d Whosesoever sins ye remit they are remitted unto them and whosesoever sins ye retain they are retained Paraphrase 23. See Mat. 16. note h. and Tract Of the Power of the Keyes 24. But Thomas one of the twelve called Didymus was not with them when Jesus came Paraphrase 24. otherwise called Didymus which by interpretation signifies the Twin 25. The other disciples therefore said unto him We have seen the Lord. But he said unto them Except I shall see in his hands the print of the nails and put my finger into the print of the nails and thrust my hand into his side I will not believe Paraphrase 25. I shall not be perswaded that it is he 26. And note e after eight daies again his disciples were within and Thomas with them then came Jesus the dores being shut and stood in the midst and said Peace be unto you Paraphrase 26. the week after the next week that day seven nights the disciples were again met at the service of God and Thomas was with them and when the dores had been fast shut for the more secrecie and security Jesus again as v. 19. came in upon them 27. Then saith he to Thomas Reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithlesse but believing 28. And Thomas answered and said unto him My Lord and my God Paraphrase 28. I acknowledge that thou art my very Lord and Master and that is an evidence to me that thou art the omnipotent God of heaven 29. Jesus saith unto him Thomas because thou hast seen me thou hast believed blessed are they that have not seen and yet have believed Paraphrase 29. Thy faith would have been◠more excellent and more eminently rewardable
many sleep Paraphrase 30. And the want of this due preparation to and performance of this duty the factions and divisions that are among you have brought many punishments upon some of you afflictions see Gal. 4. a. diseases and death it self as was threatned upon those who at the feast of the Passeover put not all leaven out of their houses Exod. 12. 19. 31. For if we would judge our selves we should not be judged Paraphrase 31. Which had never fallen upon you if you had not by such faults needed admonition and discipline God never punishing them that doe not stand in some need of being awaked thus and stirr'd up by his punishments 32. But when we are judged we are chastened of the Lord that we should not be condemned with the world Paraphrase 32. And when we are punished 't is for our good that being reformed by stripes we may be freed from those punishments which fall on the unreformed to all eternity 33. Wherefore my brethren when ye come together to eat tarry one for another Paraphrase 33. To conclude then when ye meet at one of these Christian festivals have that care and charity to all others as well as your selves that all eat together by equality as having a common right to a feast of charity that so ye may celebrate it as ye ought to doe 34. And if any man hunger let him eat at home that ye come not together to condemnation And the rest will I set in order when I come Paraphrase 34. And he that cannot do thus let him stay at home and eat there for he may there dispose of himself as he please which here he must not doe and his making no difference betwixt a meale at home and this Christian festival in the assembly is a great sin in him and may expect punishment accordingly For the other particulars mention'd by you I will deferre the ordering of them till I come my self unto you Annotations on Chap. XI V. 4. Dishonoureth his head It was a part of the punishment of malefactors among severall nations to have a covering put over their faces and therefore in the Roman form of giving sentence this was part Caput obunbite Cover his head and that â—â—long'd to the whole head the face also So among the Persians in the story of Hester c. 7. 8. the word went out of the Kings mouth and they covered Hamans face And this seems to be the literall notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having over the head which is here used so having upon the head as comes down upon the face also as that differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having the veile upon the head onely This therefore which was the fashion of condemned persons is justly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reproach or shame his head V. 7. Glory The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both glory and beam the beams of the Sunne being so glorious that all glory is described by them and is rendred both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and one of them may be here taken for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beam or irradiation such a beam which flowing from another derived from another implyes that from whence it flowes to be more honourable Or else the word may signifie similitude likenesse in both places of this verse for so it is used by the Septuagint Num. 12. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the similitude of the Lord and Psal 17. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy likenesse where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places And so here it will agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man is the image and similitude of God and the woman of the man V. 10. Power What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here will be best conjectur'd not by hearkning to the criticall emendation of Jacobus Gothofredus who would read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine exuviam in stead of it but by looking on the Hebrew word which signifies the woman's hood or veile and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies dominion or power over any thing or person according to which notion of the theme the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consequently though it signifie power primarily is yet fitly set here to signifie a veile and by the Vulgar translation in some copies rendred velamen by the same proportion as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deduced from the root signifying power is put for a woman's veile Cant. 5. 7. and Isa 3. 23. and so Gen. 24. 65. and 38. 14. and explain'd by the Targum by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a veile peplus theristrum such as Rebecca and Tamar used And this more fitly in respect of the discourse or rationall importance of this place which v. 8. proves that the woman should weare a covering in token of her husband's power over her So when Eustathius a Bishop of Sebastia in Constantine's time among other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caused women to be polled against him the Councell of Gangra made a Canon in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any woman for some exercise of pretended piety shall poll her haire which God gave for a remembrance of subjection let her be excommunicate as one that dissolves the ordinance of obedience or subordination of the woman to the man So Photius Epist 210. The women ought to be subject to the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and bear the signe of her subjection a covering on her head which he there sets as the meaning of this place As for that on which this whole interpretation is founded the custome of using one Greek word for another when the Hebrew signifies both it hath been formerly observed Note on Mar. 14. f. and need not now seem strange or be repeated again Ib. On her head The woman's head signifies her head and face both which were customarily covered with a veile and 't was counted immodest to be without it according to that saying of Rabbi Abraham in the Talmud tract Sota that the bare uncovering of the head is immodest for the daughters of Israel See Schickard De jure Regio p. 134. Thus among other writers also Plutarch in Problem Rom It is the custom and consequently decent for women to come into the publick covered and for men uncovered And Clemens Alex. Paedag. l. 2. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T was appointeed that the heads and faces of women should be covered and shaded and that the beauty of the body should not be a snare to catch men So saith Dicaearchus of the Thebanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their heads and faces were all covered as with a mask and nothing but their eyes to
c. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to light heavy upon them to use severity toward them which some desired to seem to doe out of vanity and ambition and is here set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we became gentle the tender usage of a nurse v. 7. and the spirit of meekness 1 Cor. 4. 21. V. 8. Affectionately desirous Theophylact is so peremptory for another reading in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I cannot but set it down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies bound or close or near to you from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to bind together adding that some have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that it is not so If his meaning be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not so signifie I suppose his authority will not prevaile against the known use of the word and the express Glossarie of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to love to desire But if his meaning be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the right reading then unless we know what copies he had to authorize that confidence there will be no reason to consent to it and yet as little cause to make a controversie of it the sense being either way the same the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by Hesychius just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for so in him all that we find of that word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to desire as the other before had done V. 13. Effectually worketh That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred in a Passive not Active sense and that it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be perfected or accomplished hath been largely shewn Note on Gal. 5. b. But to what the accomplishment of the word or Gospel here referres particularly must be concluded from v. 14. There the proof is set down of that which is here affirmed and that with the particle For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For you c. and therefore in all reason that must interpret this Now that which is there mention'd is the Thessalonians suffering persecution after the manner that other Christians had done before them which as it is an evidence of their constancy in the faith so is that of their proficiency to the highest degree of perfection which this life is capable of And besides it being foretold by Christ that they which will receive the saith and live according to his prescriptions shall suffer persecutions their sufferings are a completion of that word of his V. 14. Countrey-men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of the same tribe or race or countrey with the Thessalonian Christians to whom he writes may not be resolved to be the heathen inhabitants of that city or country but the unconverted Jewes which were dispersed there For at the Apostles coming to that city Act. 17. the first thing we read of there is a synagogue of the Jewes v. 1. thither Paul went unto them that is to the Jewes and preached Christ unto them and some of them received the faith and of devout Greeks or Gentile Proselytes a great multitude c. v. 4. And immediatly the unbelieving Jews making use of the officers of the courts of the city raised a tumult against them v. 5. and the Apostle and Silas escaping they seised upon Iason and other brethren that is Christians that had received the faith and haled them to the magistrates of the city and accused them for doing contrary to Caesars orders v. 7. And so the persecution thus early begun at Thessalonica was evidently by the Jewes which received not the faith against the Jewes and Proselytes which received it and these Jewes of Thessalonica were so zealous in the matter that as soon as they heard of the receiving the faith at Beroea they went thither and solicited the multitude there against them v. 13. And so there is no question but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their countreymen that are here spoken of are the Jewish inhabitants of Macedonia and particularly of Thessalonica and accordingly that they may not think it strange that they should thus be used by those of their own nation he gives them the example of the unbelieving Jewes in Judaea that had persecuted the Christians there as before they had crucified Christ himself c. v. 15. And their special quarrel to the Apostles was that they preached to the Gentiles v. 16. for which and all other their obstinacy he foretels the wrath of God upon them and their utter destruction approaching v. 16. That in this persecution at Thessalonica some were dead and others so evill handled that there was need of this Epistle to comfort them for those that were fallen and confirm them by foretelling them the approach of Christs coming to relieve the constant sufferers and to destroy the persecutors and those that cowardly fell off to them will appear c. 4. 13. and 5. 1. c. V. 19. Crown A crown was an attire or dressing for the head and so is mentioned Ezech. 16. 12. together with jewels on the forehead and ear-rings in the eare and so Ezech. 23. 42. bracelets upon their hands and crowns upon their heads not that this was an Ensign of Majesty-peculiar to Kings but the name of an ornament worn by others both men as the Sabeans Ezech 23. 42. and women as in that description of the Jewish nation by a woman c. 16. So the Misna makes mention of Crowns that Bridegroomes and Brides were wont to wear The Bridegroomes was of Gold or gilt or painted or of Roles or Myrtle or Olives and so the Brides also Gemara Hierosol ad tit Sota c. 9. But these interdicted by the Jewes about the time of Vespasian saith the Misna tit Sota c. 9. Of these there is also frequent mention among the heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Bions Epitaph of Adonis in Libanius Declam 8. speaking of nuptial rites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was I not crowned But as of all other ornaments so of this it must be observed that they were either of every days use unlesse day of fasting and mourning or for extraordinary or festival days in like manner as there was an every days anointing unlesse upon days of humiliation Mat. 6. and the oile of gladnesse or festival oile Psal 45. 7 and the latter of these is in those places of Ezechiel called a beautiful crown and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crown of boasting that is either of rejoycing or festivity as rejoycing and boasting is all one such we know was the nuptial crown wherewith his mother is said to have crowned Solomon in the day of the gladnesse of his heart Cant. 3. 11. or of boasting as that
there are two exceptions also 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that c. 5. doth no way appear to signifie any more then bringing forth the children for that other part of breeding or bringing up may well be contained under ruling the houshold which there follows of which the children are a part and then there is no example that the word should signifie in that larger sense and consequently noreason that it should be so interpreted here 2 dly there is as little reason to apply the following words to the children if they that is if the children shall continue c. for beside that there is no other mention of the children precedent save what is in that Compound word and again if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children be understood then that plural Neurer must have a Verb singular to joyn with it according to rules of Grammar and use of these Books and so it would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides these I say there will be little reason that the childrens continuing in the faith should be the condition of the salvation of the mother when she is before presumed to have done her part in the breeding of them The difficulties thus discernible against either of these interpretations make it not unreasonable to pitch upon a third interpretation so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall signifie the womans bearing of the promised seed which was the means foretold for the bruising the serpents head andso for the rescuing the woman from that eternal punishment which was justly deserved by her sin This is no now interpretation but so ancient as to be mentioned by Theophylact though not accepted by him and this perfectly agrees with every circumstance in the Context For thus it will connect with what went before the woman that is Eve v. 12. being deceived was in the transgression that is was first guilty of eating the forbidden fruit but rescued from the punishment by the promised seed that is by her child-bearing by the Messias which was to be born of a woman and so to redeem that nature which he assumed but this not absolutely but on condition of faith and charity and holiness and sobriety and continuing in all these and this advantage belonging not only to the first woman Eve but to all her posterity in respect of whom it is that the number is changed from the Singular to the Plural She as the representative of all women had the promise made to her Gen. 3. 15. but the condition must be performed by all others as well as her or else the benefit will not redound to them And this is the most literal importance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also being saved by this as by a means of all womens and mens redemption and salvation Ib. If they continue The changing of the number here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she shall be saved to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they abide hath had an account given of it already Note c. to which it may farther be added that this is but agreeable to the former discourse v. 9 11. In v. 9. it is in the plural that the women adorn themselves but v. 11. in the singular Let the woman learn in silence v. 12. But I suffer not a woman c. where it is certain that the women in one place are all one with the woman in the other places And so it is here also CHAP. III. 1. THis is a true saying if a man desire the office of a Bishop he desireth a note a good work Paraphrase 1. Now to proceed to other directions necessary for thee thou art to consider this great and weighty truth that the Episcopal office whensoever any man is a candidate or iuiter for it is an honourable though never so dangerous and burthensome a function see Jam. 3. 1. and consequently that thou must be very carefull in the choice of the person whom thou as Metropolitan of Ephesus admitrest to this dignity 2. A Bishop then must be blamelesse the note b husband of one wife vigilant sober note c of good behaviour given to hospitality apt to teach Paraphrase 2. And therefore these enquiries thou must make of any whom thou meanest to ordain and receive the testimony of the Church concerning him see note on Act. 6. b. And therein let these qualifications be observed 1. that he be a person not scandalous for any sin since his conversion 2. that he have not put away his wife so as is ordinary both among Jewes and heathens but forbidden by Christ except for fornication and married another 3. that he be sober and intent to his businesse 4. moderate in all his actions as that is opposed to distemper or giddinesse 5. of a grave composed behaviour humanity and modesty together 6. apt to entertain strangers 7. one that is able and ready to communicate to others the knowledge which himself hath 3. Not given to wine no striker not greedy of filthy lucre but patient not a brawler not covetous Paraphrase 3. 8. A temperate person in opposition to excessive drinking 9. one that uses no violence 10. that uses no sordid course for gain 11. of a mild and peaceable disposition see note on 2 Cor. 10. a. 12. neither apt to be angry and quarrel nor 13. inslaved to the love of wealth 4. One that ruleth well his own house having his children in subjection with all gravity Paraphrase 4. 14. That by ruling his own family well and keeping his children in obedience to discipline and in all probity of manners shews that he is fit to be a Governour 5. For if a man know not how to rule his own house how shall he take care of the Church of God Paraphrase 5. For sure he that cannot rule so much a lesse province will be unfit to be made a Governour of the Church of God 6. Not a note d novice lest being lifted up with pride he fall into the condemnation of the devil Paraphrase 6. 15. Not one that is but newly planted or instructed in the faith lest so great a dignity so suddainly bestowed on him may tempt him to pride and vanity and so bring the same ruine upon him that fell upon the devil who was tempted in like manner by that glorious condition wherein he was created and for his pride was cast out of heaven into the torments of hell 2. Pet. 2. 4. 7. Moreover he must have a good report of them which are without lest he fall into reproach and the snare of the devil Paraphrase 7. To these qualifications must be farther added 16. that he be a person of a good reputation under no reproach for his former life among unbelievers for if he be there will be danger that he be contumeliously used by them and this the devill will make use of to insnare others to give them aversions to the doctrine of such a man who is under
had gotten the victory Or secondly applying it particularly to this Church the meaning may be that Christ should have faithfull servants in Judaea and continue to have so to all eternity which hath yet been made good through all changes and vicissitudes under the Pagan and Christian Emperors first and since under Saracens and Turks V. 18. Nations The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only belong to other nations in opposition to the Jewes the Ethnicks or heathens as we call them though when the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used that is the particular notion of it but also to Palaestine either all together as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Orig. cont Celsum 1. 4. are the Jewes in contradistinction to others or to the several parts of it divided not into Tetrarchies Judaea one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Galilee another c. and so saith Josephus of Galilee that it was the valiantest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nation of Palaestine the powerfullest and best fortified when he speaks of Vespasian's overcoming it And so in the Gospels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nation against nation Mat. 24. 7. Mar. 13. 8. Luc. 21. 10. and Joh. 11. 48 51 52. and c. 18. 35. and in many other places and agreeably the Tetrarch of any one of these was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latine Author Ethnarcha of which â—ee Baronius ad An. Chr. 2. August 49. And not only in the Singular number but also in the Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 21. 25. the distresse of nations that is of the several parts of Palaestine noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the land which belongs to that peculiarly see Note on ch 7. a. to the inhabitants thereof the Jews and not to the heathens in the rest of the world For so that text referres speaking of their distresse and great consternation see Note on Rev. 6. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their deanimation for fear and expectation of what would come upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world that is that whole people see Luc. 2. 1. So Act. 4. 25. out of the Psalmist the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations and people that murmured against Christ are sure the people of the Jewes and are express'd v. 26. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kings of the land and the rulers by the Kings meaning Herod who had the rule of them under the Romans Pontius Pilate c. and by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rulers or chief men among the Jewes which v. 27. is expressly set down Herod and Pontius Pilate with the nations and people of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is a place directly parallel to that which we have now in hand both referring to that of Psal 2. and so this also must be taken in that sense See Note on Mat. 24. c. Ib. Destroy the earth That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to corrupt in that sense that wicked men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being themselvs corrupted and have their very understanding perverted by custome of unnatural sins doe corrupt others see Note on 2. Pet. 1. b. and on 2 Pet. 2. b. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the land and people of the Jewes see Note on ch 7. a. And so the Gnosticks that infused their filthy doctrines and corrupt practices into the Jewish believers may probably here be called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that corrupt the land which are here to be destroyed and so were most notably saith Eusebius CHAP. XII 1. AND there appeared a great wonder in heaven a woman note a clothed with the sun and the moon under her feet and upon her head a crown of twelve starres Paraphrase 1. Another vision is here set down either the heaven or the aire made the scene whereon 't is represented thus And methought I saw a woman signifying the Church of Christ thereby and that woman that Church shining most illustriously with those graces which Christ the Sun of righteousnesse had bestowed upon it and thereby much outshining the Jewish state of imperfection before Christ came which was now also destroyed and this Church founded in the twelve Apostles which as teachers thereof are best compared of starres ch 1. 20. and those as so many gemmes in the crown of the Church that is principal persons in the constituting this kingdome of Christ 2. And she being with child cried travailing in birth and pained to be delivered Paraphrase 2. And this woman was with child and ready to bring forth that is by the preaching of the Apostles and Apostolical men was in travail to produce Christians see Gal. 4. 19. that is children to Christ over all the world 3. And there appeared another wonder in heaven and behold a great red Dragon having seven heads and ten horns and seven crowns upon his heads Paraphrase 3. And on the other side methought there was a Dragon that is the devil that great enemy of Christianity who had for a long time the city of Rome so religiously devoted to the worship of Idols that is of devils 1 Cor. 10. 20. under his command and all the principalities under it the first noted by the seven heads that is the seven hills on which the city was built the other by the ten horns c. 13. 1. and 17. 9 and 12. and that city noted by the seven heads was the Imperial city and so had as many crowns on the heads 4. And note b his tail drew the third part of the starres of heaven and did cast them to the earth and the dragon stood before the woman which was ready to be delivered for to devour her child as soon as it was born Paraphrase 4. And the Devil to oppose the prospering of the word of Christ and preaching of the Gospel made use of subtilty by the false doctrine of Simon and the Gnosticks to corrupt the doctors and people of the Church and having succeeded prosperously in it in Samaria and other places attempted the same also at Rome that as soon as any turned Christians they should infâ—se their doctrines into them see note on 2 Tim. 3. a. and 2. Thess 2. 5. And she brought forth a man-child which was to rule all nations with a rod of iron and her child was caught up unto God and to his throne Paraphrase 5. And there came into the Church many Christians in the city of Rome that imperial city v. 3. who proved very constant and faithful to Christ and so a Church was establish'd there which should convert many to the faith of Christ by preaching the word which is the rod of iron that is spiritual sword or scepter of Christ the instrument of managing his spiritual kingdome see ch 2. note o. unto them And as soon as a Church was planted here it was
all but needing not to receive light from any may fitly represent the Christian religion as that contains the doctrines of perfect purity not only external but of the heart and is an addition of perfection to all the laws that had formerly been given to men And then the Moon being a fainter light and proverbially noted for mutability it may well signifie the imperfect and accordingly mutable oeconomy of the Mosaical Law That the Moon is under this womans feet may signifie that the Churchâ— noted by this woman clothed with the Sun that is the Christian Church had now cast off that yoke of the Mosaical observances Others have applied it to the use that Christian religion makes of the Law and Prophets as a footstool to rest upon in some degree But the phrase under the feet rather implies that of bringing low destroying then making use of it as when the enemies are put under the feet or made the footstool it notes them to be subdued And so the Mosaical oeconomy was at this time solemnly laid aside by the Christians and the Nation and Temple destroyed in the former Visions V. 4. His tail Supposing the great red Dragon v. 3. to signifie the Devil see Note d. the only question is what is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his tail To this purpose it must be observed that the serpents power of hurting lies principally in his head and therefore as it is of them observed that they doe all they can to preserve their head as that wherein they are most nearly concern'd so the punishment that by God is threatned Satan in the shape of a serpent Gen. 3. 15. is that the seed of the woman shall bruise his head that is shall over-power and master him And accordingly here the Roman Imperial power by means of which the Devil is able to kill and persecute Christians is express'd by the heads of the Dragon v. 3. And then the tail being most distant from the head and here mentioned distinctly from the seven heads and that which here follows of drawing the starres that is corrupting the Christians attributed distinctly to the tail as that which succeeds ch 13. 1. to the heads it will follow that the tail of the serpent shall most reasonably have a peculiar notion signifie his policy subtlety which is the engine by which he works before he proceeds to use his power or when his power or force cannot prevail And of this sort the Instruments ordinarily are Magicians and Sorcerers and false Prophets that by deceits seduce and corrupt men and none more eminently deserved this title then Simon and his followers First in respect of the prodigies that he made shew of Secondly by his doctrine of compliances which offered all men waies of escaping persecutions whether from the Jews or Gentiles by determining it lawfull to deny Christ and offer sacrifices to Idols Thirdly by gratifying all their carnal desires and giving them liberty for all uncleannesse From whence it is that Cyril of Jerusalem calls Simon by this title so proper to this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime Dragon of wickednesse or wicked Dragon And so this is most proper to this part of the Ecclesiastick story of those first times that assoon as the wheat was any where sown the enemy sowed his darnel also whereever Christianity was planted the Gnosticks infusions follow'd to spoil and destroy it and so it was at Rome and that peculiarly at this point of time here noted in this Vision before the Imperial edicts for the persecuting of the Christians came out For these we know followed the destruction of Simon see Note b. and are the subject of the next Chapter V. 6. Woman fled into the wildernesse The time of the womans flying into the wildernesse that is of the banishing of the Christians from Rome is known in story to have been in the tenth of Nero at which time having fired the City he imputed it unto the Christians That he did it himself is affirmed clearly by Suetonius in Ner. c. 38. quasi offensus deformitate veterum aedificiorum angustiis flexurisque vicorum incendit urbem incendium ex turre Moecenatiana prospectans loetus flammae ut aiebat pulchritudine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ilii in illo suo scenico habitu decantavit Not liking the unbeautifulnesse of the antient buildings nor the narrownesse and turnings of the streets he set the city on fire and there burnt all that was sacred and precious in the city and looking on the fire from a tower and delighted as he said with the beauty of the flame sang in his scenical habit the taking of Troy Thus again we finde in Xiphilin out of Dio. But for this the Christians were accused by him and cruelly punished faith Taciâ—us Annal. l. 15 and that writer being an hater of the Christians is pleased to think them guilty and falsly affirms that some of them confess'd the fact whilst not only in the general reputation of all men that then lived of other writers that wrote of those times but by the confession of Tacitus himself Nero was acknowledged the author of it who meant to have the honour of building a new city and calling it by his own name by this means However the Persecution of the Christians began by this pretence was by Nero's edicts the next year improved and advanced to so high a pitch that Christianity was quite interdicted the Roman Empire So saith Sulpicius Severus Nâ—que ullâ re Nero efficiebat quin ab eo jussum incendium putaretur igitur vertit invidiam in Christianos actaeque in innoxios crudelissimae quaestiones quin novae mortes excogitatae Hoc initio in Christianos saeviri coeptum post etiam datis legibus religio vetabatur palámque edict is proposit is Christianum esse non licebat Nero could by no means perswade men but that the city was burnt by his command whereupon he diverted the envy of it on the Christians and appointed cruel torments for the examining them and invented new kinds of death On this beginning the persecution brake out against the Christians and after it the religion was prohibited by Laws and publick edicts made that no man might be a Christian And this is it which is here meant by the womans flying into the wildernesse and accordingly is by Tertullian called the first persecution because though the Christians as such suffered before in Claudius's time yet that was not by any Imperial edict but only by tumults when the heathen people were incited by the malicicus Jews For as we read Act. 18. the Proconsul Gallio would be no Judge in such matters but drave the Jews from the Judgment-seat And this was toward the latter end of Claudius after Claudius had commanded all Jews to depart from Rome In which banishment of the Jews some Christians might suffer occasionally and S. John be banished into Patmos but there was as yet
in the Temple abstained from the sadder expressions and therefore when they meant to signifie any ill abâ—â—d â—ey called it not the Averse but the Other Augury Accordingly is that style of Horace Sperat infestis metuit secundis Alteram sortem This the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to deliver any sad thing not to speak any hard or evil saying And their name for this figure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agreeable to this is the ordinary style of fuit or vixit he hath been or he hath lived for mortuus est he is dead fuimus Troes fuit Ilium we have been Trojans Troy hath been and in Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now it shall be rich to signifie that it hath been and is yet poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he for thus I must speak and not use grosse or harsh expressions And just such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here It hath been that is now it ceaseth to be it is destroyed by this figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit for Prophecies CHAP. XVII 1. AND there came one of the seven Angels which had the seven vials and talked with me saying unto me Come hither I will shew unto thee the judgment of the great whore that sitteth upon many waters Paraphrase 1. And another vision I saw to the same purpose One of those executioners of God's wrath came unto me saying I will shew thee the vengeance that is ready to befall the Imperial dignity of Rome fitly entitled the great whore great in it self and whore for their impieties against God their worship of many heathen gods directly owning that title as an harlot is she that takes in many others in stead of the one husband sitting that is ruling over many waters that is much people having many nations under her dominion 2. With whom the Kings of the earth have committed fornication and the inhabitants of the earth have been made drunk with the wine of her fornication Paraphrase 2. From the power and authority whereof many other kingdomes see c. 13. 14. have been confirmed and fortified in their idolatrous courses and had their false worship propagated to them the whole Roman Empire running mad after her vile heathen practices 3. So he carried me away in the Spirit into the wildernesse and I saw note a a woman sit upon a scarlet-coloured beast full of names of blasphemy having seven heads and note b ten horns Paraphrase 3. And in this vision methought I was in a desart fit to represent the desolation that was to be expressed in that vision and there I saw what he had promised me v. 1. a woman that great whore mentioned there the Imperial power of Rome heathen seated on an Emperor in a scarlet robe a great blasphemer against the true God and advancer of Idolatry and he had seven heads the city of Rome built on seven hills and ten horns that is so many other Kings that ruled over divers countries and were confederate with the Roman Emperor 4. And the woman was arrayed in purple and scarlet colour and decked with gold and precious stone and pearls having a golden cup in her hand full of abominations and filthinesse of her fornication Paraphrase 4. And this Roman power was in great prosperity much sumptuousnesse was bestowed upon their Idol-worship and all manner of abominable filthinesse was committed therein 5. And upon her forehead was a name written note c Mysterie Babylon the great the mother of harlots and abominations of the earth Paraphrase 5. Which being so frequent and acknowledged in their secreter devotions are best described by the word Mysterie which was the word which the Greeks used for their uncleanest meetings and by Babylon see note on ch 14. c. and ch 18. a. which of old was famous for these and so destroyed From hence came all the Idolatry of the other cities see v. 2. 6. And I saw the woman drunken with the blood of the Saints and with the blood of the Martyrs of Jesus and when I saw her I wondred with great admiration Paraphrase 6. And beside her Idolatries and uncleannesse she was represented as a great persecuter of Christians see c. 1. d. At this sight of a woman thus represented in all glory and then drunk with blood and vomiting it out I was much astonished 7. And the Angel said unto me Wherefore didst thou marvel I will tell thee the mysterie of the woman and of the beast that carrieth her which hath the seven heads and ten horns Paraphrase 7. And the Angel that shewed it me v. 1. told me the interpretation of it viz. that it was designed by God to represent the Roman heathen power the seven hills on which it was built and the ten Kings consederate with it 8. The beast that thou sawest was and is not and shall ascend out of the bottomelesse pit and go into perdition and they that dwell on the earth shall wonder whose names were not written in the book of life from the foundation of the world when they behold the beast note d which was and is not and yet is Paraphrase 8. And the scarlet beast v. 3. on whom this power is seated and which blasphemeth and desieth the God of heaven that is the person of the Emperor in whom this power is vested at the time to which this part of the vision refers see note a. is one which was in power but at this point of time that is after Vespasian's return out of Judaea was out of it but shall come to it again sent as it were out of hell to persecute the Christians And when he that is Domitian shall have delivered up the Empire again to Vespasian upon his return out of Judaea and for some years become a private man again this shall be matter of great admiration and astonishment to all that are not Christians wheresoever they are seeing by this means that the persecuter of Christians is gone out of power and when he comes in again shall not continue long but himself be cruelly butchered v. 8. and 11. and Vespasian a favourer of the Christians but destroyer of the Jews is come in again even while Domitian was alive which made it the more strange 9. And here is the mind which hath wisdome The seven heads are seven mountains on which the woman sitteth Paraphrase 9. This is the meaning of the riddle The seven heads are the seven hills which are so famously known in Rome 10. And there are seven Kings five are fallen and one is and the other is not yet come and when he cometh he must continue a short space Paraphrase 10. And beside they denote the seven Kings or Emperors thereof that have had any thing to doe with the Christians which are here to be numbred from the time of the beginning of these visions till this of the writing of them Of them five are dead all
woman hath anointed my feet with ointment Paraphrase 46. See note on Mat. 26. c. 47. Wherefore I say unto thee Her sinnes which are many are forgiven note d for she loved much but to whom little is forgiven the same loveth little Paraphrase 47. The greatnesse of the mercy shewn to her hath proportionably a farre greater expression of gratitude from her 48. And he said unto her Thy sinnes are forgiven 49. And they that sat at meat with him began to say within themselves Who is this that forgiveth sinnes also 50. And he said to the woman Thy faith hath saved thee goe in peace Paraphrase 50. This great expression and these affectionate extraordinary acts of thy faith are rewarded with a free pardon of all thy sinnes past Goe and live as thou oughtest to doe for the rest of thy life and Gods favour and all happinesse goe along with thee Annotations on Chap. VII V. 3. Sent unto him A seeming difference there is in the setting down this relation of the Centurion here from what we find Mat. 8. 5. There the Centurion is said to come unto him beseeching him and saying v. 6. and answering v. 8. Here he sent unto him the Elders of the Jewes and they besought him and when Jesus was not far from-his house v. 6. he sent friends to him saying and part of his speech is unreconcileable with his having come unto him himself wherefore neither thought I my self worthy to come unto thee v. 7. rendring a reason why he had not come in person to him This seeming difficulty may be answered by proportion with that known saying of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things that are possible by our friends are possible to us which supposes that those things which we do by others we are our selves thought to doe and so what the Centurion did and spake here by the Elders of the Jewes sent on purpose by him v. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his friends sent again by him v. 6. he may be truly said by Saint Matthew to have done and spoken himself Especially when the matter of the story being directly all one in both relations the Jewes have a saying that removes all difficulty Apostolus cujusque est ut quisque every mans proxy or solemn messenger is as himself in which notion Christ spake when he said He that receiveth me receiveth him that sent me Mat. 10. 40. and consequently what is done by a proxy is done by himselfe Thus is Christ said to have preach'd peace to the Ephesians Eph. 2. 17. which personally he did not but by the Apostles and repentance to the old world 1. Pet. 3. 19. which he did by Noah so James and John are said to come unto Christ and petition him Mar. 10. 35. which Mat. 20. 20. their Mother is said to do for them Which notwithstanding Saint Luke willing to adde one evidence more of the Centurions humility from the reason of his not going personally to Christ chooses rather to set it down exactly as it was in each circumstance then onely in brief yet without all diminution of the matter as Saint Matthew had done V. 37. A sinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a sinner here applyed to the woman may be taken in the notion wherein we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2. 15. sinners of the Gentiles and to signify no more then a Gentile woman Thus the word seemed to signify c. 6. 32. and 34. where it is said that sinners love those that love them that is aliens from the law of God or Christ Amicos diligere omnium est saith Tertullian 't is common to all men to love friends for which S. Matthew sets Publicans c. 5. 46 who we know are oft joyned with sinners and for their conversation with the Heathen from the necessity of their office are look'd upon as a kind of Heathens whether they were such or no and were most of them Gentiles as 't is probable their office being an employment under the Romans to bring in taxes to them But 't is also true that Publicans and harlots are put together Mat. 21. 31. and that seems to refer to the baseness and unworthiness of those two infamous callings and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinner as it is of affinity of signification with these may perhaps signify one that had been a whore and that is very reconcileable with the former conjecture that vice or trade of prostitute whores being among the Gentiles so ordinary And so this woman if she were a whore was either a Gentile also or because guilty of that gentile sin called by this common name of Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinner That this woman whosoever she was was not Mary Magdalen is probable first by the no-argument on that side but only the mention of the name of Mary in S. John c. 12. 3. which presently shall appear to be Marthas and Lazarus's Sister and that another story Secondly by the words in the chapter here following c. 8. 2. where when it is said that Mary Magdalen was with Christ she is described by another character taken from that remarkable mercy wrought on her by Christ that she had seven devils cast out of her the very mark which is again given her Mar. 16. 9. when 't is said that Christ first appeared to her and no other mention is made of her in any of the Gospels but only of her watching where Christ was laid after his crucifixion and her going to the Sepulcher c Christs first appearing to her and her witnessing his resurrection Besides Mary Magdalen 't is evident there was another Mary the sister of Martha and Lazarus Joh. 12. and she brought a pound of spikenard and anointed the feet of Jesus and wiped his feet with her hair as is evident by comparing that passage Joh. 12. 3. with Joh. 11. 2. where 't is set down of her punctually by way of anticipation It was Mary which anointed the Lord with ointment and wiped his feet with her hair whose brother Lazarus was sick And this Mary was not she in this chapter of S. Luke neither For that sister of Lazarus so beloved of Christ will be much injured in her story if she be made an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether a whore or Gentile The story of Mary in S. John is indeed all one with that in Mat. 26. 6. and Mar. 14. 3. in the house of Simon the leper As appears 1. By the mention of Bethany where it was in all three Gospels and that the town of that Mary and Lazarus who are therefore both of them said to be at the feast Mary as a wayter Lazarus lying at meat with them Joh. 12. 2. And so 2 ly By the mention of those two speeches of Christ on that occasion first that what was done by her was for his embalming and 2 ly that whereever the Gospel was preached this fact of that woman
be seen And so of the city of Tarsus Saint Paul's countrey saith Dio Chrysostom that the women came so attired into publick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no part either of their face or the rest of their body might be seen And for those that have not used or reteined that custome of wearing veiles or coverings yet the universal custome of women among all people is to wear their haire at length and that is usefull to cover their faces and necks and shoulders and that is the reason of the mentioning their long haire that nature teaches them v. 15. and that it is as fit for her to be shaven as uncovered v. 6. Ib. Because of the Angels The presence of God in any one place more then in another is not easily conceivable by any And therefore that any place should be called his house or place of residence his temple wherein he dwels 2 Cor. 6. 19. must needs be in some other respect and what that is is sufficiently explicated by Jacob who upon the vision of Angels at Luz awakes and sayâ— that the place was venerable and that God was in it and that it was the house of God which concludes that the appearance or presence of Angels is that from which God is said to be peculiarly present any where and which fits that place to be God's house and thus Eccles 5. 5. when we read from the Hebrew before the Angel the Septuagint interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the face of God making the Angel and God's presence all one Thus Psal 68. the Myriads of Angels are said to be God's Chariots places to receive God as he is said to sit on the Cherubims and to flye on the wings of the wind or Angelicall spirits Psal 18. Agreeable to this was it that God was said to be in the Arke between the Cherubims and that the Arke was therefore called the glory the Schechinah or inhabitation of God and many things of this nature in the Old Testament see Note on Mat. 3. k. And proportionably both under the Old and New Testament the Angels have been thought to be present in the places of God's publick service Thus Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 541. speaking of the hymnes of Moses saith they were composed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all kinde of harmony and symphony that men and angels which attend doe hear making the Angels as well as men auditors of the hymnes in the Temple and as it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers to look that all be done as it ought So Tertullian De Orat. Angelo adhuc orationis adstante the Angel of prayer standing by So Chrysostome speaking of the disorderlinesse of some in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he knowest thou not that thou standest with the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou singest with them praisest God with them referring questionlesse to the antient form in the Liturgy with Angels and Archangels c. we laud and magnifie c. and standest thou laughing Agreeable to which is that of the Psalmist in the Septuagint translation Psal 138. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the presence of the Angels I will sing unto thee which that it belongs to the Temple appeaâ—s by that which followes v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will worship toward thy holy temple that is the Sanctuary they standing in atrio in the court not in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sanctuary when they worshipp'd So in S. Basil's Liturgy we have this form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord our God that constitutest the orders and hosts of Angels in heaven for the ministery of thy glory make thy holy Angels enter with us that we may officiate and praise thy goodnesse together Thus saith Procopius of God that he doth by the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhibit himself or appear peculiarly in the Temple And so in the very heathen Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which differ little in their notion from that of Angels among Christians he saith of them that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers of their divine offices and priests of their mysteries and Iamblichus to the same purpose that every Temple hath its keepers Which being supposed and taken for granted the account will be clear why the woman must be covered because of the Angels that is that she ought to doe that which was most decent in that place where the Angels were present to behold them and that yet more particularly when she hath those Angels which use to be present in such places for her example also who by covering their faces use to testifie their subjection toward God for so we read of the Seraphim Isa 6. 2. with two wings they covered their face To which Photius addes Epist 210. that the Angels are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lookers on and witnesses of the womans production out of the man V. 14. Nature What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which is said to teach that men are to cut women not to cut their haire may be guess'd first by the practice and vow of the Nazarites of never cutting their haire which yet was allowed and commended by God in some men which it would not have been if the practice had been against the law of Nature or if that were the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here secondly by the words precedent v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. is it decent which though it belong to the womans praying uncovered yet when being uncovered and cutting her haire are made unfit upon the same principle v. 6. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or decency will be an interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature as v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncomely is applied to both the being shaven and uncovered thirdly by the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other Authors for custome so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 customes are acquired natures in Galen and in Aristotle Rhet. l. 1. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custome and nature are neer and like one another and that which is frequently done is next that which is alwaies done And therefore when in Lucian in the person of Demosthenes we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardon me that am not born to be ill or naturally ill Phil. Melanchthon renders it ignoscas mihi qui non consuevi inconstans esse pardon me that am not wâ—nt to be so that being an ordinary notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among Authors and so 't is ordinary for that to be called the law of Nature which was but the law of Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which one nation or some nations use in Harmenopulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. tit 1. And so in the Digests de stat Hom. l. lex