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Observations on the pretended

ST.. LUKE.

supremacy of the bishop of Rome.

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particular manner, the ROCK of their defence, when he 'followed them, than when he went before them,' as related in Exod. xiii. 21.— And the Lord' (in the Hebrew, expressly, Jehovah) WENT BEFORE THEM by day in a pillar of a cloud to LEAD THEM the way, and by night in a pillar of fire, &c. Yet, afterwards, a necessary change was made by the Protector of the hosts of Israel, in his military manoeuvres with the two marching armies, as we are informed in the next chapter, xiv. 19. For thought, at: first, he went BEFORE the camp of Israel,' yet he afterwards. removed; and went BE HIND them; and the pillar of the cloud removed from before them, and stood' (or rather, was stationed in the order of marching) behind them.' Which is properly expressed by St. Paul, (in the above cited text, 1 Cor. x. 4.) as the rock that followed them.' For Christ was more particularly a rock of defence to Israel,' by this changed manœuvre in fol lowing them; because he thereby, prevented the pursuit of their cruel enemies, the standing armies of the Egyptian

latter, in its relatives and articles, is expressed, which are
all regularly feminine throughout the whole sentence; and
thereby they demonstrate that our Lord did not intend that
the new appellation, or nominal distinction, which he had
just before given to Simon, (viz. wręs, the masculine noun,
in the beginning of the sentence) should be construed as the
character of which he spoke in the next part of the sentence;
for, if he had really intended that construction, the same
masculine noun, wergos, must necessarily have been repeated
in the next part of the sentence with a musculine pronoun, ||
viz, επι τούτῳ τῷ πετρy, instead of επι ταύτη τη πέτρα, the
present text; wherein, on the contrary, not only the gender
is changed from the masculine to the feminine, but also the
figurative character itself, which is as much superior, in
dignity, to the apostle Simon, and also to his new appellative
Tergos, as a rock is superior to a mere stone. For the word
gos cannot signify any thing more than a stone; so that
the popish application to Peter, (or ergos) as the foundation
of Christ's Church, is not only inconsistent with the real mean-tyrant.
ing of the appellative, which Christ, at that very time,
conferred upon him, and with the necessary grammatical
construction of it, but also with the figurative importance of
the other word, gos, the rock; EI TAUTη tη Telga, upon
this rock;' the declared foundation of the church, a title of
dignity, which (as I have already shewn by several texts of
Scripture) is applicable only to God, or to Christ.

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"And be pleased to observe farther, that the application of this supreme title (the rock) to Peter, is inconsistent (above all) with the plain reference to the preceding CONTEXT, made by our Lord in the beginning of this very verse- AND I ALSO say unto thee'-which manifestly points out (both by the copulative and,' and the connective adverb also') the inseparable connection of this verse with the previous declaration of Peter, concerning our Lord's divine dignity in the preceding sentence- Thou art the Christ, the Son of the living God' and thereby demonstrates that our Lord's immediate reply (AND I ALSO SAY unto thee, &c.) did necessarily include this declaration of Peter, as being the principal object of the sentence-the true foundation or rock, on which alone the catholic church can be properly built; because our faith in Christ (that he is truly the Son of the living God') is unquestionably the only security, or rock, of our salvation.

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"I must remark, however, that in the text, which is pa rallel to St. Paul's testimony that Christ was the Rock which followed, viz. Exod. xiv. 19, 20. Christ is not mentioned. under the supreme title of Jehovah, (as in the preceding chapter, ver. 21.) but only as an angel of God? But the angel appointed to this most gracious and merciful purpose of the Almighty, was really of a supreme divine dignity, infinitely superior to all other angels. For (in another parallel text on the same subject, wherein the title of angel is also given, viz. Exod. xxiii. 20 to 23.) God declared, saying, My name is in him,' (viz. the name Jehovah, signifying all time, past, present, and future, or the eternal. Being Behold,' (said: God to the hosts of Israel) I send AN ANGEL' (or a mess senger) before thee, to keep thee in the way,'. (the object of intention before described) and to bring thee into the place which I have prepared. Beware of him,' [or. rather, watch (thyself), or be respectful before him, v or in his presence] ' and obey his vOICE, (i. e. the WORD of God, the true character of Christ, even before the creation); 'provoke him not,' (or rather, murmur not, against him) for he will not pardon your transgressions, for MY NAME IS IN HIM,' (not placed upon him, as the outward tokens of mere temporary authority are given, to be exhibited like the insignia of nobility, or robes of magistrates, but really in him,' ɔɔpɔ within him? i. e. "And Christ was also the rock, even of the primitive thoroughly included in his personal existence). But if thou church of Israel; for St. Paul testifies, that they' (i. e. the shalt indeed obey HIS VOICE,' (i. e. the word of God, the true hosts of Israel) did all drink of that spiritual drink: for figurative character of the Son of God) and shalt do all that they drank of that spiritual ROCK that followed them, and that ||I SPEAK,' (for it is Jehovah, the Lord God, that speaketh in ROCK, was CHRIST,' 1 Cor. x. 4. And the Apostle, in a pre-Christ) then I will be an enemy to thine enemies,' &c. It is ceding chapter, (1 Cor. iii. 11.) says, Other foundation can no man lay than that is laid, which is JESUS CHRIST.'

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"In the margin of our English version of 1 Cor. x. 4. instead of followed them,' we find, went with them;' which is not only the literal meaning of the Greek, followed them,' || but it is also unquestionably true that Christ was, in a more

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therefore unquestionably evident, from the examination of all these texts, that Christ, whom St. Paul has declared to be the rock that followed' the Israelites, was also the Lord, or Jehovah, (as he is expressly called in the first text here cited, Exod. xiii. 21.) that went before' the Israelites by day,' in a pillar of a cloud, to lead them in the way, and by night

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in a pillar of fire,' &c. as expressly declared in the first text cited in this note; and, therefore, an attempt to set up any mere mortal man, as the rock, or foundation, of the true catholic church, must be attributed either to extreme ignorance of the Holy Scriptures, or to extreme wickedness; but certainly, also, to the delusions of spiritual enemies!"

That the power of the keys, or of binding and loosing belonged equally to all the Apostles, the author goes on to prove.

supremacy of the bishop of Rome,

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That this question was not addressed to Peter alone, is manifest by the plural pronoun and verb (vuus XEYTE) Whom say YE that I am?' And, therefore, St. Peter's answer must be considered as intended not merely for himself, but also for

"But there is a testimony of high-authority, which renders it unquestionable that this declaration of our Lord, respecting the power of binding and loosing,' related to them,'his brethren, the other faithful witnesses of Christ's miracles(the other disciples) as well as to him. Even another declaration, made by our Lord himself, to his disciples,' respecting the same identical power, which our Lord attributed equally to all the disciples then present.

and doctrines; so that the substance of this answer- Thou art the Christ, the Son of the living God-must necessarily be understood as the true foundation, or rock, of the catholic church, revealed to Peter by, our heavenly Father, as stated-in. the 17th and 18th verses.

"The particular discourse of our Lord, to which I now refer, seems to have been made at Capernaum, after the "This declaration, therefore, that he was the Christ, was maniracle of the fish, (bearing the tribute-money in his mouth) nifestly the subject' of our Lord's charge to the disciples, that. which Peter was sent to catch; as related in the 17th chapter they should tell' no man;' that is, not until after the time of of St. Matthew. And in the beginning of the very next chapter his sufferings and death, which were the next topics in the (the 18th) we are informed as follows:- At the SAME TIME continuation of his discourse. The declaration of Peter, came the disciples unto Je us, saying, Who is the greatest in the therefore, demonstrated the true foundation, or rock, of the kingdom of heaven ?3 Our Lord's answer to this question church, which (as Christ himself testified), our heavenly Fa(wherein he urges the necessity of a humiliation like that of ther had revealed to Peter. And it is also remarkable, that little children, as the proper disposition to qualify mankind the very next discourse of our Lord to his disciples, recorded for the kingdom of heaven) is continued from the 2d verse to in the context (v. 21.), should produce that severe censure the 14th verse of this chapter; which shews, that the dis- against Peter, which still farther demonstrated that Peter could ciples, in general, were still present, as they would certainly not be the rock, on which Christ's church was to be built. wait for the desired answer to their own question; and then || (Matt. xvi. 21.) From that time forth (aro TOT:), 'began our Lord - immediately afterwards proceeded to instruct them Jesus to shew unto his disciples how that he must go unto Jeru→ (from the 15th to the 17th verse) in the general duty of be salem, and SUFFER many things of the elders, and chief priests,. haviour towards a brother that has trespassed against us. and scribes, and BE KILLED (all the predicted consequencesAfter which our Lord added, (in the 18th verse) Verily I of his being the CHRIST, the character, which ́ Péter himself say unto you, (i, a plural pronoun, which must refer had declared),' and' (that he should) be raised again the unto all the disciples that were then assembled) Whatsoever third day. Then Peter took him' (v. 22.) * and begun tó rebuke YE SHALL BIND on earth,' (Snont, a verb in the second person him, saying, Be it far from thee, Lord,' (or rather, according plural, plainly including all the disciples that were then pre- to the Greek original, as rendered in the margin Pity thy sent) shall be bound in heaven; and whatsoever YE SHALL self, Lord') this shall not be unto thee. But he' (Christ, v. LOOSE on earth;' (Avonte, another plural verb) ‹ shall be loosed || 23.) turned and said unto-Peter' [Ty wergy, the same appellativer in heaven?

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"This is exactly the power of the keys, which the Church of Rome has, most absurdly, attributed to St. Peter alone, in order to invest the Bishops of Rome (on the vain pretence of their being St. Peter's successors) with an exclusive claim to all these ecclesiastical privileges of binding and loosing, which our Lord manifestly, in this parallel text, attributed to all his faithful apostles, without any partial distinction.

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(signifying a stone; or a small part of a rock), which was given to Peter by our Lord, in the 18th verse]→→ Get Chee behind me, Satan' (said our Lord), ' thow art an offence' unto me; for thou savourest not the things that be of God; but those that be of men?

"Thus a fair examination and comparison of the whole com text, completely sets aside the vain supposition of the Romish' church, that Peter was the rock of Christ's church! And I1 sincerely hope that a similar attention to this whole context, may prevent any future atteinpts, that might otherwise be

"But the importance of examining, not only parallel texts, but also more particularly the context, of any difficult sen-prompted, by the prejudices of Roman Catholics, to bring tence in Holy Scripture, for a more easy comprehension of the true meaning, is clearly exemplified in the examination of the first text in question, viz. Matt. xvi. 18, 19. for we are informed in the very next verse, the 20th, that our Lord

forward again this long-disputed question, on which they have vainly set up the pretended supremacy of the Romish) church, above all other episcopal churches; and that it may be silenced, and set at rest, for ever hereafter."

Christ commissions and

ST. LUKE.

CHAPTER X.

sends forth seventy disciplės.

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A. D. 28.

A. M. 4032.
An. Olymp.

Christ appoints seventy disciples to go before him, two by two, to preach, heal, &c. 1-12. Pronounces woes on Chorazin and Capernaum, 13-16. The seventy return, and give account of their mission, 17-20. Christ rejoices that the things which were hidden from the wise and prudent, had been revealed unto babes, and shews the great privileges of the gospel, 21—24. A lawyer enquires how he shall inherit eternal life, and is answered, 25-29. The story of the good Samaritan, 30-37. The account of Martha and Mary, 38-42. 4 Carry neither purse, nor scrip, nor shoes: and 'salute no man by the way. 5 And into whatsoever house ye enter, first say, Peace be to this house. 6 And if the Son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.

A.M. 4032. A. D. 28. An. Olymp. CCI. 4.

FTER these things, the Lord appointed other seventy also, and sent them two and two before

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his face, into every city and place, whither he himself would come.

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CCI. 4.

2 Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he 7 b And in the same house remain, eating would send forth labourers into his harvest. and drinking such things as they give: for the 3 Go your ways: behold, I send you forth as labourer is worthy of his hire. Go not from lambs among wolves. house to house.

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8 Matt. 10. 12.- - Matt. 10. 11. 1 Cor. 10. 27. * Matt. 10. 10. 1 Cor. 9. 4, &c. 1 Tim. 5. 18.

NOTES ON CHAP. X. Verse 1. The Lord appointed other seventy] Rather, seventy others, not other seventy as our translation has it, which seems to intimate that he had appointed seventy before this time, though probably, the word other has a reference to the twelve chosen first he not only chose twelve disciples to be constantly with him: but he chose seventy others to go before him. Our blessed Lord formed every thing in his church on the model of the Jewish church; and why? Because it was the pattern shewn by God himself, the divine form which pointed out the heavenly substance which now began to be established in its place. As he before had chosen twelve apostles in reference to the twelve patriarchs who were the chiefs of the twelve tribes and the heads of the Jewish church, he now publicly appointed (for so the word avide means) seventy others, as Moses did the seventy elders whom he associated with himself to assist him in the government of the people. Exod. xviii. 19. xxiv. 1-9. These Christ sent by two and two; 1. To teach them the necessity of concord among the ministers of righteousness. 2. That in the mouths of two witnesses every thing might be established. And 3. That they might comfort and support each other in their difficult labour. See on Mark vi. 7. Several MSS. and Versions have seventy-two. Sometimes the Jews chose six out of each tribe: this was the number of the great Sanhedrin, The names of these seventy disciples are found in the margin of some ancient MSS. but this authority is questionable,

Verse 2. That he would send forth] ExBaλn. There seems to be an allusion here to the case of reapers, who, though the harvest was perfectly ripe, yet were in no hurry to cut it down. News of this is brought to the Lord of the harvest, the farmer, and he is entreated to exert his authority, and hurry them out; and this he does because the harvest is spoiling for want of being reaped and gathered in. See the notes on Matt. ix. 37, 38. Verse 3. Lambs among wolves.] See on Matt. x. 16. Verse 4. Carry neither purse, nor scrip] See on Matt. x. 9, &c. and Mark vi. 8, &c.

Salute no man by the way.] According to a canon of the Jews, a man who was about any sacred work, was exempted from all civil obligations for the time; forasmuch as obedience to God was of infinitely greater consequence than the cultivation of private friendships, or the returning of civil compliments.

Verse 5. Peace be to this house.] See on Matt. x. 12.

Verse 6. The Son of peace] In the Jewish stile, a man who has any good or bad quality is called the son of it. Thus, wise men are called the children of wisdom, Matt. xi. 19. Luke vii. 35. So likewise, what a man is doomed to, he is called the son of, as in Eph. ii. 3. wicked men are stiled the children of wrath: so Judas is called the son of perdition, John xvii. 12. and a man who deserves to die, is called, 2 Sam. xii. 5. a son of death. Son of peace in the text not only means a peaceable, quiet man, but one also of good report for his uprightness and benevolence. It would have been a dishonour to this mission,

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you:

9 And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.

10 But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,

11 Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you.

12 But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city.

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13 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes.

sends forth seventy disciples.

14 But it shall be more tolerable for Tyre and Sidon at the judgment than for

you.

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15 And thou, Capernaum, which art exalted to heaven, 'shalt be thrust down to hell.

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had the missionaries taken up their lodgings with those who PEARCE thinks they returned while our Lord was on his slow had not a good report among them who were without.

journey to Jerusalem, and that they had been absent only a

Verse 7. The labourer is worthy] See on Matt. x. 8, and 12. few days. Go not from house to house.] See on Matt. x. 11. Verse 9. The kingdom of God is come nigh unto you.] EQ' vμaç, is just upon you. This was the general text on which they were to preach all their sermons. See it explained, Matt.

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Verse 18. I beheld Satan] Or, Satan himself,-ray Euтavay, the very Satan, the supreme adversary: falling, as lightning, with the utmost suddenness as a flash of lightning falls from the clouds, and at the same time, in the most observable manner. The fall was both very sudden and very apparent. Thus should the fall of the corrupt Jewish state be, and thus was the fall of idolatry in the Gentile world.

Verse 19. To tread on serpents, &c.] It is possible that by serpents and scorpions our Lord means the scribes and Pharisees,

Verse 15. To hell.] To Hades. See this explained, Matt. whom he calls serpents and a brood of vipers, Matt. xxiii. 33. xi. 23.

Verse 16. He that despiseth you, despiseth me] "The holy, blessed God said: Honour my statutes, for they are my ambassadors: and a man's ambassador is like to himself. If thou honour my precepts, it is the same as if thou didst honour me; and if thou despise them, thou despisest me." R. Tancum. "He that murmurs against his teacher, is the same as if he had murmured against the divine Shekinah." Sanhedrin, ||

fol. 110.

(see the note there,) because through the subtilty and venom of the old serpent, the Devil, they opposed him and his doctrine; and by trampling on these, it is likely that he means, they should get a complete victory over such: as it was an ancient custom to trample on the kings and generals who had been taken in battle, to signify the complete conquest which had been gained over them. See Josh. x. 24. See also Rom. xvi. 20. See the notes on Mark xvi. 17, 18.

Verse 20. Because your names are written in heaven.] This

Verse 17. The seventy returned again with joy] Bishop form of speech is taken from the ancient custom of writing

Divine things not revealed to the proud ST. LUKE. and haughty, but to the simple of heart.

A.M. 4032.
A. D. 28.

CCI. 4.

A. D. 28.

An. Olymp.

CCI. 4.

21 In that hour Jesus rejoiced in see, and have not seen them; and to A.M. 4032. An. Olymp. spirit, and said, I thank thee, O Fa-hear those things which ye hear, and ther, Lord of heaven and earth, that have not heard them. thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.

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25 And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?

26 He said unto him, What is written in the law? how readest thou?

27 And he answering, said, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. 28 And he said unto him, Thou hast answered right this do, and thou shalt live. 29 But he, willing to justify himself, said unto Jesus, And who is my neighbour?

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Matt. 11. 23. Matt. 28. 13. John 3. 35. & 5. 27. & 17. 2. Many ancient copies add these words, And turning to his disciples, he said.——————“ Jolin 1. 18. & 6. 41, 46.

e Matt. 13. 16. 1 Pet. 1. 10.5 Matt. 19. 16. & 22. 35. Deut. 6.5.Lev. 19. 18. Lev, 18. 5. Neh. 9. 29. Ezek. 20. 11, 13, 21. Rom. 10. 5.—— ch. 16. 15.

the names of all the citizens in a public register, that the several families might be known, and the inheritances properly preserved. This custom is still observed even in these kingdoms, though not particularly noticed. Every child that is born in the land, is ordered to be registered, with the names of its parents and the time when born, baptized or registered; and this register is generally kept in the parish church, or in some public place of safety. Such a register as this is called in Phil. iv. 3. Rev. iii. 5, &c. the book of life, i. e. the book or register where the persons were enrolled as they came into life. It appears also probable, that when any person died, or behaved improperly, his name was sought out and erased from the book, to prevent any confusion that might happen in consequence of improper persons laying claim to an estate, and to cut off the unworthy from the rights and privileges of the peaceable, upright citizens. To this custom of blotting the Daines of deceased and disorderly persons out of the public registers, there appear to be allusions, Exod. xxxii. 32. where see the note; and Rev. iii. 5. Deut. ix. 14. xxv. 19. xxix. 20. 2 Kings xiv. 27. Psal. Ixix. 28. cix. 13. and in other places. Verse 21. Rejoiced in spirit] Was truly and heartily joyous: felt an inward triumph. But Eupati Tw aysw, the HOLY Spirit is the reading here of BCDKL. six others; the three Syriac, latter Persic, Coptic, Ethiopic, Armenian, Vulgate, all the Itala except one, and Augustin and Bede. These might be considered sufficient authority to admit the word into the text.

I thank thee] Bishop PEARCE justly observes, the thanks are meant to be given to God for revealing them to babes, not for hiding them from the others. See on Matt. xi. 25.

Thou hast hid] That is, thou hast not revealed them to the Scribes and Pharisees, who idolized their own wisdom; but thou hast revealed them to the simple and humble of heart.

Verse 22. The Codex Alexandrinus, several other very ancient MSS. and some ancient Versions, as well as the margin of our own, begin this verse with, And turning to his dis ciples, he said. But as this clause begins ver. 23, it is not likely that it was originally in both. Griesbach has left these words out of the text, and Professor WHITE says, certissime delenda, "these words should most assuredly be erased." Verse 22. All things are delivered to me] See on Matt. xi.

27.

Verse 23. Blessed are the eyes which see the things that ye see] There is a similar saying to this among the Rabbins, in Sohar. Genes, where it is said, "Blessed is that generation which the earth shall bear, when the King Messiah cometh.”

Verse 24. Many prophets] See on Matt. xiii. 11, and 17.
Verse 25. A certain lawyer] See on Matt. xxiv. 35.
Verse 27. Thou shalt love the Lord] See this important sub-
ject explained at large, on Matt. xxii. 37-40.

Thy neighbour as thyself.] See the nature of self-love ex plained, on Matt. xix. 19.

Verse 29. Willing to justify himself] Wishing to make it ap pear that he was a righteous man; and that consequently be was in the straight road to the kingdom of God, said, who is my neighbour supposing our Lord would have at once answered, " every Jew is to be considered as such, and the Jews only." Now as he imagined he had never been deficient in his conduct to any person of his own nation, he thought he

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