A supplement to Dr. Hammond's paraphrase and annotations on the New Testament in which his interpretation of many important passages is freely and impartially examin'd, and confirm'd or refuted : and the sacred text further explain'd by new remarks upon every chapter / by Monsieur Le Clerc ; English'd by W. P. ; to which is prefix'd a letter from the author to a friend in England, occasion'd by this translation.

CHAP. XVIII.

Vers. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] S. Jerom upon this place tells us that Christ speaks according to the Custom of the Country, and the practice of the antient Jews, who used to punish extraordi∣nary Crimes by drowning the guilty Person in the Sea with a Stone tied to him. Secundum ritum Provinciae loquitur, quo majorum criminum ista apud veteres Judaeos poena fuerit, ut in profundum, ligato saxo, mergerentur. He had been more perhaps in the right if he had said, apud veteres S••mos, the antient Syrians: for, as Grotius has observ'd, we do not any where find that this kind of Punishment was us'd among the Jews. About this Punishment see Isaac Casaubon upon the LXVII Chapter of Suetonius's Augustus, where he relates how the Tutor and Ministers of Caius Caesar for taking the opportunity of his Sickness and Death to infest and ruin the Province by their Pride and Covetousness, were with a heavy weight put about their Necks thrown headlong into a River. Oneratis gravi pondere cervicibus, praecipitatos esse in flumen. And the place where that was done seems to be Syria.

Vers. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] That is, Men are so wicked, that they will certainly put Stumbling-blocks in others way, but they shall be severely punished for doing so; namely, because there is no ne∣cessity of Mens being bad, tho when they are bad, and as long as they continue bad, they must needs be an offence to others. There is an Expression not much unlike this in Herodotus, lib. i. cap. vii. where he speaks of the folly of Candaules, who was desirous to have Gyges see

his Wife all naked: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: not long after that (for it was necessary that Can∣daules should have some evil befal him) he said to Gyges; i. e. Candaules was so foolish that he could not possibly avoid bringing by his folly some mischief upon himself. I remember that I have also read the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used much to the same purpose in Aristophanes, but the par∣ticular place where is out of my mind.

Vers. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.] The sense of these words is admirably well expressed in one Verse of Dionysius Cato:

Quae nocitura tenes, quamvis sint cara, relinquas.

Vers. 10. Note a.] Grotius ought to be read upon this place, tho I should by no means grant him that Christ does here make good the Opinion of the Jews, that every particular Man had a Guardian Angel assigned him. It was ground enough for Christ to speak as he did, that Angels had [in general] the care of Men committed to them, as Dr. Hammond well observes: And it was much at one whether they thought that every Man had constantly his own Angel to guard him, or that some number of them had the care of a whole Society, and up∣on some occasions of a particular Person. And therefore Christ nei∣ther contradicted nor justified either of these Opinions in particular, but left them in an uncertainty.

One thing there is which he here contradicts, viz. an Opinion that seems to have been common to the Jews with the Heathens, that ac∣cording as Men differed in rank and condition, they had more or less powerful Genius's appointed to watch over them: So that great and rich Persons were attended, they thought, with a Genius of greater Power and Might than those that were poor, or of the lowest rank. So Plutarch in the Life of Antonius, p. 930. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 — 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The ludicrous Contentions that Antony had with Caesar in his Childhood, and in which he was always beaten, vexed him to the heart. For he had a certain Fortune-teller with him out of Egypt that pretended to understand what Men were born to — who told him, that tho his Fortune was great and extraor∣dinary, yet it was obscured by Caesar's. And therefore he advis'd him to

separate himself as far as possible from that young Prince. For, says he, your GENIƲS is afraid of his Genius; and tho it is fierce and lofty when alone, yet at his approach it grows remiss and cowardly. Now what our Saviour here says, directly thwarts this Opinion; for he teaches us, that Angels of the highest dignity are appointed to take care 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of little ones. For to see the face of God, is all one as to be permitted a near access to him, as Grotius has observ'd.

Vers. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] Because our Author in his Paraphrase upon the 17th Verse refers the Reader to his Treatise of the Power of the Keys, where he explains this place more largely, I shall take out thence what is not to be found in his Annotations, that those who want that Book, may see fully what is Dr. Hammond's Opi∣nion here.

Mat. xviii.15. If thy Brother shall offend against thee: it seems the place belongs not primarily (but only paritate rationis, by analogy of Reason) to all Sins in the latitude, but peculiarly to Trespasses or personal Injuries done by one Brother, one Christian to another; as besides the express words v. 15. (if thy Brother trespass against thee) is more clear by St. Peter's Question to the same purpose, v. 21. How oft shall my Brother trespass against me, and I forgive him?

Go and reprove him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. either reprehend him for it, as the word is used sometimes when 'tis join'd with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, chasten, or discipline, Heb. xii.5. Apoc. iii.19. or again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , make him sensible of the Wrong he hath done thee, or as it may be rendred, † make him asham'd of his Fact.

Betwixt thee and him alone, i. e. do thy best by private admonitions to bring him to a sense.

"If he hear thee, be thus wrought on:

Thou hast gain'd thy Brother; gain'd him, first to thy self (gotten a Friend instead of an Enemy;) and secondly to Christ, gained a Con∣vert, a Proselyte to him, and this also a great acquisition to thee, to have had the honour of doing that glorious thing, and of be∣ing capable of the Reward of them that convert any to Righteous∣ness.

But if he hear thee not, if this first method of thy Charity, and disci∣pline of this calmer making succeed not, another essay must be made, another artifice used.

Take with thee (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 farther, or over and above) one, or two, that in the mouth of two or three Witnesses every word may be esta∣blished, i. e. that the thing which thou layest to his charge, be so confirmed; according to that Joh. viii.17. The Testimony of two Men is true, i. e. of sufficient authority in Law (according to an Hebraism, whereby 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 true, among the Greek Translators signifieth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fit to be credited) that so either by the Testimony of these as Witnesses, he may no longer be able to deny the Fact (as Heb. vi.16. an Oath is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for esta∣blishing, or confirmation, in that it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an end of affirm∣ing and denying; the thing so establish'd (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) by Oath, cannot be denyed, or the Parties denial will no longer stand him in stead) or by authority of these he may be induced (as the Judg is on the accused, Deut. xix.15. Heb. x.28.) to give sentence on, to con∣demn himself; which if it may be obtained, is the prime end of all these charitable Artifices, to bring the Injurious to a sight and shame, the best Preparatives to Reformation: To which purpose is that of Tertullian, Apol. cap. 39. Disciplinam praeceptorum incul∣cationibus densamus, We thicken the Doctrine of Precepts with ways of inculcating, i. e. press them to Reformation whom our Doctrine will not prevail on; where he mentions these three degrees, Exhor∣tationes, Castigationes, Censura; Exhortations and Chastisements, and then Censure.

But if he hear not them (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if he be still refractory, either through non-conviction of the Fact, or non-contrition for it) if this second Admonition be not in event 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Cor. xiii.10. to Edification, or Instruction; if it work not on him,

Then tell it to the Church, I shall tell you what that is pre∣sently:

And if he hear not the Church, (continue his Refractoriness still) let him be unto thee as a Heathen or a Publican; which may

possibly signify, that in that case thou hast liberty to implead him, as thou wouldst do any Heathen in any foreign Heathen Court for that Injury, that Trespass done to thee, which was at the first mentioned. For certainly though it were unlawful for a Christian both here, and 1 Cor. vi.1. to implead a Christi∣an for a personal Trespass before a Heathen Tribunal, yet to deal thus with a Heathen (or Publican, which was in account the same) was not either by Christ, or the Apostle counted unlawful (but only the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Christian with Christian, v. 6.) and consequently with a perverse refractory Brother, whom you see Christ gives leave to account and deal with as with a Heathen or Publican, it would not be unlawful also. But another Interpretation I shall not doubt to propose and prefer, that by Heathen and Publican may be meant a desperate deplored Sinner, such as the Rabbins call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Sinner, as in the Gospel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a de∣plored Sinner: Thus in Musar, If he will not then (i. e. when two or three Friends have been taken to be present at his Admonition) be reconciled, go and leave him to himself; for such an one is implacable, and is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of whom again 'tis there said, Si nec hoc modo quicquam profecerit, i. e. adhibitis amicis, if this second Admonition do no good, debet eum pudefacere coram multis, he must be ashamed before many, (which may be the meaning of Dic Ecclesiae, tell it to the Church, as will anon appear by 1 Tim. v.20.) And this interpre∣tation of that Phrase will seem most probable, if you mark, 1. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Publicans and Sinners are frequently joyned to∣gether in the Gospel, as once Publicans and Harlots, those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sinner-women. 2. That the Heathen are call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sin∣ners, as when 'tis said that Christ was by the Jews delivered into the hands of Sinners, i. e. Romans Heathen, and in St. Paul [not Sinners of the Gentiles] and then those words, [let him be to thee a Heathen and a Publican] will sound no more, but [give him over as a despe∣rate deplored Sinner] to whom those Privileges of a Christian (viz. of not being impleaded before an Heathen Tribunal) &c. do not belong, i. e. leave him to himself. This sure is the simplest ren∣dring of the place; and then he that is such, that is capable of that Denomination, is certainly sit and ripe for the Censures of the Church, which follow in the next Verse, and are appointed to go out against this refractory incorrigible.

For so immediately it follows, Verily I say unto you; who are those you? Why, 1. In the plural Number [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] Secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

to you Disciples, the same that were after made Apostles, (for so in the first verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Disciples came to him with a question; and v. 3. he said, verily I say to you, i. e. to you Disciples: and ver. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; what do you think? asking the Disciples, or appealing to their own judgment, and so still the same Audi∣tors continued, and his Speech addrest to them, I say unto you Dis∣ciples) whatsoever you shall bind on earth, &c.

After this, it follows ver. 19. again I say unto you, that if two of you shall agree upon earth, &c.] Many false illations are by men of different perswasions made from these words, which will all vanish, I conceive, and the truth be disinvolv'd, if the Reader will not despise this one observation, which I shall offer to him; and it is this, that the method oft-times used in Scripture is (when it hath proposed one or two severals to speak of) to resume the last first, and so orderly to go back, till it come to the first, to which you may accommodate that expression, and description of God's me∣thod in other things. Many that are last are first (the last in proposing, first in handling or resuming) and the first last.

Other Examples of this Observation I shall leave the Reader to observe, when he reads the Scripture more ponderingly, and only proceed to help him to take notice of it in the point in hand. Three cases, it is apparent, are here mention'd orderly by our Saviour in the matter of trespass: 1. Telling the Trespasser of his fault be∣tween him and thee alone. 2. Taking one or two with thee, to do it more convincingly, and with greater Authority. 3. Telling the Church of it. Having said somewhat to each of these, as he delivered them in the three first Verses, 15, 16, 17. he resumes the matter again, and speaks first to the last of them, ver. 18. telling them what, after the not succeeding of the third admo∣nition, the Apostles and their Successors are to do, when the cogni∣zance of this injury and contumacy comes before them, (which, that in every case of trespass it always should, I conceive, doth not hence appear to be necessary, save only in case that the Ma∣gistrate or secular Tribunal be Heathen, because that Supposition may perhaps be the ground of the sit tibi Ethnicus, on which this other is superstructed) viz. excommunicate such a Refractory till re∣formation, and then upon that, absolve him again; and [verily I say unto you, whatsoever you shall bind on earth, &c.] From this view it is not irrational to conclude, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Church, and the Disciples (considered prophetically un∣der

the notion of Apostles, i. e. Founders first, then Governours of Churches) may in that place signify the same thing. So saith St. Chrysostom in Mat. Hom. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tell it to the Church, i. e. to the President and Rulers of it; and Theoph. in Matt. xviii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. the Church for the Rulers of the Church: To which purpose it is observable, what Kimchi a Jewish learned Rabbi hath affirmed, that the Governours and Rulers are oft meant by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Congre∣gation; and so the word People, Exod. iv.29. doth clearly signify the Elders, not all the People, Exod. iii.16. Agreeable to which is the Inscription of the antient Apostolical Epistle of Clemens Ro∣manus to the Corinthians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Church of God that dwells at Rome, meaning I conceive by the Title [the Church] himself (who wrote the Epistle, and was chief there, or Bishop at that time) and the other Clergy with him; for so the other part of the Inscription [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the Church of God at Corinth] is after explained by him in the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the Bishops and Deacons. But if this will not be acknowledged, then by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I shall give you leave to understand any meeting, or Congregation of pious men, either a consessus Presbyterorum, a College of Presbyters, which were ordinarily assistant to the Bishop in the antient Church, or possi∣bly the whole or any part of the People convened, whose Autho∣rity or consent may work somewhat upon the Offender, as S. Paul conceives it were apt to do, when he commands Timothy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to rebuke the offenders before all men, i. e. in the presence of the community of the People, 1 Tim. v.20. and perhaps when he speaks of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Cor. ii.6. the rebuke that was by or under the many, though it be not certain whether that signify the chastisement, (as our English reads) punishment and censure inflicted by the Presbytery, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 under them, those assisting or joining in the censure, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acts of Canonical severity, (which in case of sorrow and relenting of the Offender upon rebuke, or admonition before ejection out of the Church, were wont to be thought sufficient without excommunicati∣on; and after excommunication, as in this place to the Corinthians, if they were submitted to, were sufficient, tho not presently to restore him to the Communion, yet to make him capable of being prayed for by the Church, 1 John v.16. and to be delivered from the stripes of Satan, the diseases that the delivering to Satan in the

Apostles times brought upon them;) or whether, as the words may be render'd, it import the rebuke, or reproof, viz. the third admonition (or the second given by the Bishop, which was equiva∣lent to that) which was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 under, or in the presence of many, viz. of the People or Congregation. The former of these senses seems more agreeable to the place to the Corinthians, the latter rather to belong to that in 1 Tim. and so that which even now in Mu∣sar was coram multis, before many, and in St. Paul (if not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 under many, yet) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the presence of all men, Christ may here express by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Church. This Interpretati∣on being admitted, or not rejected, it then follows commodiously and reasonably, in the Text of the Evangelist, that after the matter is brought to them (i. e. to those many) or after this act of reproof, or rebuke before them, and upon continued refractori∣ness to these last admonitions, then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (that sure is) the Apostles or Governors of the Church, the Pastors (which cannot be in any reason excluded from under the former word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Church, whatsoever it signifies) and those already promised this power, chap. xvi. may, or shall bind, or excommunicate them. And that is the sum of the 18th verse in reference to the 17th. And then vers. 19, &c.

Thus Dr. Hammond, who adds some things like what we have had already upon Chap. vii.6. If any be desirous of more, they may turn to the Treatise it self, viz. Power of the Keys, Chap. ii. Sect. 6. & seqq. We should compare these things with what Grotius says upon this place of S. Matthew, which is a great deal more plain and natural. The Doctor takes for granted, what he ought to have proved, that Christ speaks to his Apostles as the Governours of the Church.

Vers. 23. Note c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] The Eastern People used but one word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hebed, to signify both ministros liberae sortis, Servants who were at their own disposal, and Mancipia, Slaves, as I have observed in my Notes upon Gen. xx.8. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greek Interpreters and Writers of the New Testament has also the same ambiguity in it. But when we speak Latin, there is no reason why we should not use va∣rious words, according to the nature of the subject spoken of. Thus those whom S. Matthew here calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ought to be render'd by Ministri, Servants, because Slaves or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are never sold by their Master that he may have what is owing him paid.

Vers. 28. Note d.] The Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used here in its proper sig∣nification; for when we take any man by the Collar, and hale him

along against his will, we almost choak him. The Latin Phrase for it is obtorto collo trahere, which Erasmus here makes use of. So Plautus in Paenulo, Act. iii. Sc. 5. ver. 45.

Priusquàm hinc obtorto collo ad praetorem trahor.

Which is well interpreted by learned men, to take hold of a man's collar, and squeeze his jaws together, and then drag him along. So a Philosopher is represented by Lucian in Hermotimo, demanding his pay of one of his Scholars, and haling him before the Justice or Praetor, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having thrown his cloak about his neck. And in the same Author, in Lapithis, this Stoick Philosopher is reproached with this very thing thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: nor do I take my Scholars by the throat and drag them before the Justice, if they do not pay me my stipend when it is due. See also the Dial. between Aeacus, Protesilaus, Menelaus and Paris.

Vers. 35. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] Every body must per∣ceive that these words cannot be urged to signify that the Justice of God will in its Retributions take notice of every single circumstance in the sins of men. We must consider only the main scope of Christ, which is no more than that those who do not forgive their Brethren their Offences, shall not obtain forgiveness from God for theirs. This is all therefore that can be concluded from this place; not as the Doctor, and Grotius before him, says, that Sins which are once par∣doned in this life may be again charged upon a man. If we consider the thing in it self, 'tis then only that God passes Judgment upon men, when after the course of their life is ended, they are sent into the place of Rewards or Punishments. So that that is the time when persons are pardoned or condemned; and there is no need of any previous Sentence.

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Phavor. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ib. and so Joh. iii.20. He that doth evil cometh not to the Light, lest his Deeds should be reproved, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [discovered] in our Margin: and therefore 1 Cor. xiv.24. when 'tis said of the Ʋnbeliever, that he is convinced of all, &c. 'tis added v. 25. Thus are the Secrets of his Heart made manifest: so Ephes. v. 13. All things that are reproved, or discovered, are made manifest by the Light; for whatsoever doth make manifest, is Light.
• †

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Phavor.
• Chapter XIX.
• Chapter XVIII.
• Chapter XIX.