the Springs are constantly running and the Fields are clothed with Grass And then if we consider what a multitude there is of Cattel partly for Food partly for carrying and partly for clothing our Bodies and the nature of Man it self who seems to be formed for contemplating Heaven and the Gods and to adore and worship them and that the whole Earth and Sea lies open for his use When we see I say and consider these and innumerable other things can we doubt whether there is a superior Being who is either the Creator of these things if they were indeed created as Plato thinks or if they always were as Aristotle supposes who is the manager and disposer of so great a work and charge Vers 23. Note b. P. 394. Col. 2. Lin. 42. after the words used of the Apostles If we add what Mr. Selden has observed concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syned Hebraeorum Lib. 1. c. 14. to what is here said of it by Dr. Hammond there will be nothing material left for us to know either about the various significations of that word or about that particular signification of it for simple constituting which Mr. Selden as well as Dr. Hammond has shewn to belong to it in this place You may add if you please the Testimony of Cicero about the Decrees of the Greeks Orat. pro Flacco Cap. 6. Sunt expressa illa praeclara quae recitantur psephismata non sententiis neque auctoritatibus declarata nec jurejurando constricta sed porrigenda manu profundendoque clamore multitudinis concitatae Those excellent Decrees which are recited among them are expressed not declared by Opinions or Authorities or ratified by Oaths but by the stretching out of the Hand and the loud cries of the heated Multitude By this it appears what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies but it is metaphorically applied to signify any constitution or as Ecclesiastical Writers speak ordination as those learned Men thought and have at large proved CHAP. XVI Vers 13. Note a. I Cannot imagin what took up our Author's Thoughts when he said that the Neapolis here mentioned in vers 11. was the same with that in Epiphanius for St. Luke speaks of a City in Macedonia which was situated upon the Gulph of Strymon and Epiphanius Haeres 80. which is that of the Massalians of the City Sichem in the middle of Palestine But the greatest Men do sometimes commit mistakes through forgetfulness or want of care Of Proseuchae Oratories or places for Prayer consult at leisure the Collections of St. le Moine Var. Sac. p. 74. seqq Vers 16. Note b. 1. What our Author here says about the word Python as a name of the City Delphos he took out of Grotius as he often does other things If you would see more of that matter consult Luc. Holstenius ad Stephanum Byzantinum For my own part I do not think that the Spirit of Python here has any thing common to it with the City Delphos or with Apollo besides the name That name of the City Delphos was grown quite out of date before ever the word Python was in use in this sense nor would the Greeks upon that account have called a divining Spirit Python or the Spirit of Python Apollo himself was not called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Phoenician Language as in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 photh or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phython was used to signify a Womans Privy-parts See Isa 3.17 And hence a Prophetess out of whose Privy-parts the voice proceeded or seemed to come might be called in that Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophetess by Phython i. e. one that prophesied out of her Privy-parts of which kind she that first of all resided at Delphos seems to have been who having been killed by Apollo gave occasion to that Fable about the killing of the Serpent Python because the Phoenician word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nahhasch signifies both a Serpent and a Prophet and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phython was looked upon as a proper Name Afterwards by a word borrowed from the Tyrians or Sidonians the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were called Pythons or such as had the Spirit of Python for this word having grown out of use among the Greeks was afterwards brought in again as Plutarch affirms who is cited by Grotius to that purpose And hence the Antients always interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and attribute this kind of Divination chiefly to Women Besides the Passages alledged by Grotius add this out of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man or Woman that speaks or prophesies out of the Belly or a Byzantian by Birth Read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. an Orator who was a Byzantian by Birth of whom see Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divining Spirit or Devil 2. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ob does not signify the Belly but the Womb It is rendered indeed by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not rightly as I have shewn in my Notes on Levit. it being rather to be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. XVII Vers 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza has rightly observed that there is a comparison here made between the Jews of Thessalonica and those of Beraea and that by this Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are to understand an extraordinary excellency of temper in the Beraeans which was not in those of Thessalonica Thus the Philosophers thought a Person had need of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make him despise pleasure and set himself to the study of Philosophy Zeno in his Epistle to Antigonus extant in Diogenes Laertius Lib. 8. Sect. 8. has these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For having a great desire to become a Philosopher and shunning that pleasure which is so much cried up and which effeminates the minds of some young men thou manifestly shewest thy self enclined to generosity not only by nature but by choice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a generous disposition with a little exercise and a good Master easily attains to the perfection of Virtue The Beraeans are as certain and noble an example of this as any that can be given The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly nobility of Birth or Descent but it is metaphorically used to signify greatness of Mind Seneca likewise interprets the Latin generosus thus Epist 44. Quis generosus saith he Ad virtutem bene à natura compositus Who is a generous man He that is by nature well disposed and formed for virtue Plato or as others think Speusippus in his Definitions tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The virtue of a generous disposition a pliableness of mind to good thoughts and actions Vers 19. Note e. Long before I had read what the Doctor here says or had any thoughts of
enough to describe that new Age just like that Golden one which was said by the Poets to have been in the Reign of Saturn And it was only in the Silver Age as they tell us that Serpents became poisonous which in the Golden Age had no Poison This we are told to go no farther by Virgil himself Georg. 1. ver 128. Ille viz. Jupiter malum virus serpentibus addidit atris Vers 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius has very well observed that this form of Speech is borrowed from the Custom of Kings who use to command those whom they have a mind to confer the highest Honour upon to sit at their right-hand See his Notes upon Mat. xx 21 The Greek Poets speak also in the same manner concerning the Heathen Gods as that great man has shewed by an Example out of Pindar And if you please you may add this out of Callimachus about Apollo in his Hymn consecrated to that God ver 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollo will honour this Quire because it sings to please him for he is able since he sits at Jupiter's right-hand But this might by the Poets who fancied their Gods to be in the shape of men be understood properly the difficulty is how S. Mark who had quite another Notion of God understood this Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interpreters tells us that it is a Metaphor and must be understood to signify only the great Glory to which Christ was exalted and nothing more And it is certain that this Expression of the right hand of God if by God we understand the divine Nature considered in it self must needs be metaphorical but is it not something odd that a Christian Historian should in a naked account of things make use of such a Metaphor So it will seem if I am not mistaken to those that attentively consider it And therefore perhaps for I affirm nothing positively we ought rather by the Word God to understand a Light inaccessible to any but Christ which is a Symbol of the divine Presence and on the right side of which he whom the Father hath made King of Heaven and Earth sits And this is that which the Martyr Stephen seems to have seen when he beheld 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of God and Jesus standing on the right hand of God viz. of that inaccessible Light or Glory of which see my Notes upon Exod. xxxiv 18 For without doubt properly speaking he did not see God and to say that when it is affirmed of him that he saw Jesus on the right hand of God the meaning is that he saw him in the enjoyment or possession of the highest Glory is harsh and unnatural See also Matth. xxvi 2 and Mark xiv 62 Let the Learned consider whether this be not what the Author of the Epistle to the Hebrews also intended in Chap. xii 2 where he says that Jesus is set down at the right hand of God I have not time at present to prosecute these things at large Which I mention lest the Reader should think that I had too slightly passed over a Subject which deserves to have a great many Thoughts spent upon it ANNOTATIONS ON THE GOSPEL according to St. Luke CHAP. I. Vers 1. Note a. I. IT might have been said without any more ado that the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to certify or assure and is properly spoken of persons Thus in the collections of Ctesias Cap. xxxviii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having by many words and oaths assured Megabizus So in Socrates Orat. Trapezit pag. 360. Ed. H. Steph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he knew for certain that I had in the hearing of a great many witnesses denied that I had any thing And from hence the word being applied to things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such things which we are sure are true as in this place in St. Luke as the following words shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no where signifies to come to pass or to be fulfilled where the Discourse is concerning a Prophecy II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to comply with or satisfy a desire for so the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies As in the old Glosses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morigero satisfacio Agreable hereto is the Latin phrase explere animum libidinem c. And which is much to the same sense the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to fulfil his trust or office which the Latins express by implere partes officii sui numeros omnes implere III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often of the same signification with the simple verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the old Glosses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also is rendred by plenitudo satisfactio fulness satisfaction What is further observable about this word Dr. Hammond has here set down Vers 2. Note b. I. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those which have fulfilled their office of preaching the Gospel pursuant to Christ's Command The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often taken for the Gospel See Act. iv 4 c. In the same phrase almost the office of such Persons is described by St. Luke in Act. vi 4 where he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministry of the word or Gospel II. The reason why St. John calls the Godhead dwelling bodily in Christ by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have shewn in my Animadversions upon St. John Chap. i. 1 I cannot tell whether our Author thought that the Chaldee Paraphrasts lived before Christ's time but there are a great many things in them which make it probable that they are of a later date Besides the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Lord which is so often used by them does not signify a distinct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or subsistence as has been shewn by a learned man in a Discourse intitled de sermone Dei cujus creberrima fit mentio apud Paraphrastas Chaldaeos tho I am not in all things of his opinion III. In what sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was known to the antient Heathens I have shewed in the forementioned Animadversions out of older Authors than Amelius Amelius's Testimony is extant in Eusebius Praep. Evang. Lib. xi cap. 9. Vers 27. Note f. Our learned Author trusting too much to his memory vainly contends that the preposition ב in Malachi iv 6 ought to be rendered with not to for it is the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not ב that is used in that place of Malachi and he shall turn the fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon or to the children and the heart of the children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon or to their fathers It seems to be a proverbial form of speech to signify that John was to call the Jews who were at very great variance among themselves to
the last Circumstance and disagrees with Josephus whom he professes to follow for that Historian tells us that the number of those that were taken during the whole War was ninety seven thousand Lib. 7. c. 45. de Bell. Jud. which was very ill understood by Eusebius of those that were made Captives after the taking of the City Besides that Euseb reckons but 90000 whereas Josephus reckons 7000 more Ibid. Note c. The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may I think much more naturally be understood of the time in which the Heathens i. e. the Idolaters should continue the Governors of the World as if the meaning of Christ's words was this Jerusalem shall be possessed and inhabited by Idolaters until the time during which the Idolaters must govern the World is expired for then it shall be inhabited and possessed for the most part by Christians which came to pass in the time of Constantin who ordered the Temples of the Idols which were in Jerusalem to be destroyed See his Life as it is written by Eusebius Lib. 3. c. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the time during which the Nations were to have the supreme Authority in the World as afterwards Chap. xxii 53 of this Gospel Christ speaking to those who had apprehended him saith This is your Hour i. e. the time in which you may do to me what you please That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here should be taken for Idolaters is not strange because all Nations besides Judaea where wholly given up to Idolatry If this conjecture about the sense of this place be not true I am sure Dr. Hammond's interpretation of it is less likely to be so Vers 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea saith Grotius in the Books of the Prophets signifies the state of the World when it is troubled with various events I do not think it has any reference to that But the Prophets used when they describe any great alteration to speak in the words of Juvenal Miscere coelum terrâ mare coelo i. e. to represent the changes that are made in Mankind by the motions of the Heavens Earth and Sea see Isa xiii For the same reason I should refuse to interpret the powers of Heaven spoken of in the next Verse of the Christian Churches We must take all these Metaphors together and not examin each singly by it self as if there was something particular signified by every one of them CHAP. XXII Vers 6. Note a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies he accepted the Reward offered him or he agreed to the Bargain for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily taken for a Bargain or Agreement as Stephanus has proved by many examples In the 2 Cor. ix 13 it signifies consent as the same Author observes And the old Glosses render it by stipulatus pactio convenientia covenanting bargaining agreeing the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includes indeed a Promise and the Greeks used that word in Bargains or Contracts where the Latins used promitto and spondeo After the proposing of the Terms the proposer demanded of the other party whether he would spondere engage or promittere promise to stand to those Terms and the answer was spondeo promitto Thus the Latins used to speak but the Greeks made use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. not properly indeed I promise but I consent The Cambridg Copy has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is most common and signifies often the same with consenting or agreeing about a price 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the proposal of it as it was here as appears by the foregoing Verse See the Greek Index to Xenophon made by Aemil. Portus and to Dionysius Halicarn Ant. Rom. by F. Sylburgius in which there are a great many examples given of this signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore here signifies he consented to the Price and Dr. Hammond has manifestly missed the sense of it Vers 26. Note d. The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to serve the interests of the rest as young People used to obey the commands of their Seniors Tho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be a name not only of Age but of Dignity yet I have never seen it demonstrated by any example hitherto that those who are destitute of any Office are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any respect had to their Age. The places which the Doctor refers us to do not in the least prove what he would have them for they may all be very well understood concerning Age. Vers 52. Note g. For the reconciling of Josephus with St. Luke and so the understanding of the Evangelist's words it must be observed that there were two Garisons placed in the Temple which had their several Captains one consisted of Levites who kept guard in the Temple night and day down from the time of David as appears from 2 Chron. viii 14 For that there was a guard kept in the 2 d Temple the Talmudists assure us in Cod. Middoth Chap. 1. § 1 and 2. And the Captain of this Garison was a Jew whom the Talmudists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Man of the Mountain of the House or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of the Watch as appears from the forementioned place in the Talmud And this Man might have other inferior Captains under him whom he set over each single Band or Guard which are all called by St. Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Captains of the Temple who nevertheless calls the chief Captain in the singular Number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. iv 1 v. 24 So that it is not to be wondred at if Josephus gives the same title to Jews this Office belonging only to them And hence we see that the Captain or Captains of the Temple are always by St. Luke joined with the Priests and Princes of the Jews Now it was lawful for the Sanhedrim who might employ for that purpose the Levites which kept watch about the Temple to apprehend any Jew and cast him into Prison if he offended against the Law tho they had no power to put him to death as appears from the History of Christ's Passion and the Acts of the Apostles But besides this there was a Roman Garison put into the Tower called Antonia which had a Roman Tribune for its Captain not a Jew And this St. Luke makes mention of Acts xxi and xxii The Soldiers that were under the command of this Captain are stiled Mat. xxvi 65 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word borrowed from the Romans either because they were themselves Romans or else because they had taken an Oath of Fidelity to the Romans These were under the Procurators Authority and obeyed him and their Tribunes and Centurions only not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was a Jew and commanded only the Levites But it may be demanded perhaps why the Captain of the Guard of Levites is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉
praeterita nobis ostendit sapientes fecit de futuris ut non simus sine intellectu DICIT autem Non injuste tenduntur retia avibus For it is written of him some things relate to the People of the Jews and some to us And he SAITH thus He was wounded for our Transgressions c. For we ought to be exceeding thankful to the Lord because he hath both shewed us past things and so made us wise and instructed us also in the knowledg of things Future that we might not be without understanding as to them And he SAITH Not without cause are Nets spread for Birds A great many more examples to the same purpose might be alledged out of that Epistle Vers 16. Note e. It being manifest from the place cited out of Daniel in the beginning of this Annotation that the phrase to redeem the time signifies to delay or put off as long as possible that only Notion of it should have been kept to and not things of an Affinity with it or very distant from it mixed together as they are here by our Author that he might have an occasion to obtrude his Gnosticks upon us See Grotius on this place St. Paul here advises the Ephesians to endeavour by all lawful means to get time allowed them by the Heathens and to take heed lest by their rash fervour they should bring Persecution upon themselves especially in an evil and troublesom time such as that was wherein he wrote this Epistle which was towards the end of Nero's reign or those black and dismal days in which that monster of a Man outdid all that ever went before him in Wickedness and Villany The reason of the Apostle's Admonition is this that there was a time coming wherein the Truth might be defended with less danger And the nature of Truth is such that if it have but time allowed it and is not presently extinguished tho it lie cover'd as it were under Ashes for a while yet afterwards in a fitter time it shines out and makes an universal day So that those who defend it ought never as long as they can avoid it to run all adventures or undergo the last hazard that it may either triumph instantly over Falshood or else unavoidably be oppressed for ever Now I am apt to think that this phrase had its rise from the custom of Debters who when paiment is demanded of them and they cannot restore the whole sum or principal due obtain a longer time to discharge their Debt in either by a present Fee or by advancing the use of the Mony lent them For this is truly to redeem time whence it afterwards came to pass that because the solution of a Debt is thus deferred therefore to defer or delay is sometimes called to redeem the time Parallel to this is the Latin phrase moram acquirere which occurs in Cicero pro Caecina cap. ii or Num. 6. where the Delegates who had after twice hearing the Cause deferred to pass Sentence are said moram ad condemnandum acquisivisse and also to have given the Defendant a space wherein to recollect himself Vers 18. Note f. There was no need here of the Bacchanals or Gnosticks because there were Heathens enough in Asia that loved Wine and whenever they had an opportunity drank to excess and indulged themselves in other Lusts whose example might have had a bad influence upon the Christians if they did not take great heed to themselves Vers 19. Note g. Our Author has shewn indeed here that Songs are called by three several names but that those were so many different kinds no one can prove because they are often confounded as appears by the titles of the Psalms The Greek words might also be referred to several sorts of Songs if the most frequent use of them be respected but those also are often put one for another So that I should rather say that St. Paul here does but express the same thing in three different words Vers 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is so complying with each other as yet to do nothing which may displease God to gratify any one whatsoever That this is here the signification of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may appear by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shews that it is a mutual subjection that is compliance which is here spoken of So the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be understood in Gal. ii 5 where St. Paul speaking of false Brethren saith To whom we did not so much as for an hour give place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by compliance Yet Grotius to explain the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here saith thus nempe secundum ordinem naturalem civilem ecclesiasticum quae omnia nobis servanda propter Christum viz. according to order whether natural civil or ecclesiastical which must all be kept for Christ's sake And this Dr. Hammond follows in his Paraphrase But to signify that it should have been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or something to that purpose and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shews that it is a mutual Duty here intended Vers 30. Note h. Our Author here compares together things that have no agreement with one another for to be of Christ's Flesh and Blood is not to be Christ himself as that which is called the Heaven and Earth is the very Universe but to be very intimately joined to Christ in like manner as Kinsmen by Blood and Man and Wife are to one another See Grotius on this place and my Notes on Gen. ii 34 Vers 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not a Precept wherein Matrimony is commanded or its Laws enforced but an observation of a Custom begun ever since Adam and propagated to all Mankind See my Note on Gen. ii 24 Vers 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. From vers 23. of this Chapter St. Paul compares the love which does or ought to intercede between Man and Wife with the love of Christ and the Church for which reason he mixes Precepts belonging to married Persons with Precepts which relate to the love of the Church towards Christ And therefore he subjoins vers 31. in which the union of the Husband with the Wife is described immediately and without any transition after the foregoing words whereby he had described the union of the Church with Christ not because they belong to the same Argument but because he so mixes the thing compared with the thing to which it is compared If he had intended to make a perfect Comparison he would first have set down that which relates to Christ and the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afterwards described the conjunction of Man and Wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he makes use of an imperfect comparison in which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is hardly distinguished from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His meaning may be expressed in this Paraphrase Vers 30. For between us and
power of the Roman Empire and the actions of the Romans I need say no more in so clear a case Vers 5. Note c. I had rather with Grotius and others interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of wilful ignorance for they who objected such things against the Apostles were not unacquainted with the story of the Flood because that story was known by the Heathens themselves Nor could our Author think it was unknown to the Jews or Gnosticks to whom he attributes the foregoing objection And therefore he interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Paraphrase not of ignorance but of carelesness or want of consideration But I prefer the former interpretation for the forementioned reason Vers 7. Note e. I. It is true that the whole is sometimes expressed by all or some of its parts by which no more is signified than by the single name of the whole But I don't think that the heavens and the earth any where signifies either the earth alone or this sublunary region At least no place ever occurred to me in which these words were so taken See also my Note on Col. i. 20 II. Our Author in his Annotation says that the words heaven and earth signify Jerusalem but in his Paraphrase he makes no mention of their having any such signification Which yet he ought to have done if that were true which he had observed on the foregoing verses concerning the objection of the Scoffers For if St. Peter here speaks of the conclusion of the whole World he spake before of the same But if he spake before of the destruction of Jerusalem he discourses of the same also here So that the 7 th verse as it is explained in the Doctor 's Paraphrase has no connexion with the foregoing Vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If our Author's mind had not been prejudiced and taken up with a false interpretation he would easily have seen that St. Peter in these words had a respect to the delaying of the last judgment For that which he aims at in them is that a delay perhaps of many ages might not seem long and that no one might therefore cry out Where is the promise of his coming No such thing could be said about the destruction of Jerusalem which St. Peter certainly knew would shortly happen because of Christ's prediction and which when the Jewish War began discerning Persons might almost foresee It is absurd to speak of a thing that is to come to pass in a short time as if it were at the distance of several thousand years as St. Peter here would speak according to Dr. Hammond's opinion If he had thought of the extinction of the Jews he would have said undoubtedly that the thing would come to pass in a little time and that there was no need of any long patience Vers 10. Note f. This interpretation of our Author is false in all respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly sibilo strideo to hiss to gnash or rattle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not simply with a noise but with a rattling This is the proper signification of it which ought not without reason to have been forsaken Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not swiftly but vehemently in Phavorinus The reason also taken from the comparison of a Thief in the night is of no force for it is not said that the day of the Lord will come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a thief in the night but that the Heavens will pass away with a rattling noise when that sudden and unexpected day comes as a Thief The coming of the Lord is compared to the coming of a Thief because both are sudden not because the Lord will punish the Wicked without noise II. It is utterly false that the Destruction of the Jews was so sudden and unexpected for certainly after Vespasian had entred into Judea it was not difficult to conjecture that there was an end of the Jewish Commonwealth to those who were able to compare the strength of the Jews with that of the Romans Even before under the Government of Gessius Florus and when Cestius Gallus came into Judea the Anger of the Romans was loudly enough proclaimed against the Jews Ibid. in Note g. Col. 2. Lin. 2. after the words testified by Predictions By the way here I shall advertise the Reader that the Chapters of Josephus are to be understood according to the Latin Division and that there is a fault in the citation of the Passage where Josephus speaks of the burning of the Temple which is said to be in lib. 3. c. 9. when it is in lib. 7. which seems to be a mistake in the Print Besides what Dr. Hammond here says about the fatal day as out of Josephus is grounded only upon the Latin Translation of Sig. Gelenius which runs thus Evolutisque temporibus aderat fatalis dies qui erat decimus mensis Augusti But in the Greek the thing is otherwise worded to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And their fate came in the revolution of times in the tenth day of the month Lous Which shews that Dr. Hammond's observation is vain But let us hear him straining the words of St. Peter to the Destruction of Jerusalem Ibid. At the end of that Note I. When our Author refers us to his Premonition for proof that St. Peter here speaks of the excision of the Jews and not of the end of the World he makes a mere circle for what he says there is grounded upon these violent Interpretations which if false what he affirms in his Premonition must of necessity be false also It is true indeed that the Prophets when they describe a great change in the Affairs of an Empire or Commonwealth make if I may so speak Heaven and Earth meet together coelum terrae miscent and use such like Phrases But here the circumstances of the place shew that the Discourse is about the end of all things See my Notes on Vers 7. and 8. II. I acknowledg the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently signifies the Planets and the signs of the Zodiack as is at large shewn by Aeg. Menagius on Lib. vi S. 102. of Diogenes Laertius But it being added here to the Heavens there can be no doubt but we are to understand the starry Heaven in which those elements are The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is alone is ambiguous and may be understood as well of the lower regions as of the upper but when it is joined with the Planets or the Stars it ceases to be ambiguous and signifies the starry Heaven as on the contrary when it is said the birds of heaven the word Birds shews it to signifiy the air But it is the greatest absurdity imaginable because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in the starry heaven to say that that word sigfies what is in the Air the Clouds Birds c. Which can neither be made out by reasoning nor confirmed by any use of the Greek Language
much puff'd up in their minds On the other hand St. Luke's words do not properly import humble-minded persons but persons of mean estate The like we may observe concerning the 6 th verse and abundance of other places in which the Evangelists report the same thing with some variation Vers 8. Note c. That in these words the pure in heart have a blessedness conferred upon them is plain enough but what that blessedness is is not so clear Of old the Jews as well as the Heathens thought they might sometimes have a sight of the Gods By the Gods I do not mean the very divine Nature but corporal Shapes assumed by Angels Yea and so the most high God himself if it was not rather an Angel called by his name that appear'd to the Israelites gave notice of his presence by a cloud or by fire which form the Jews called by the name of God as appears from the Pentateuch They had a conceit also that if any one should see those forms against the will of the Gods they would certainly die or lose their sight See my notes upon Gen. xvi 13 And therefore whoever was admitted by any God to an interview with him was look'd upon to be his special favourite as the Holy Scripture informs us concerning Moses who went near to the Cloud in which the Angel had wrapt himself and talked with him Hence this phrase to see God was used to express some great happiness even amongst the Gentiles which gave occasion to those Verses in Virgil Ille Deûm vitam adspiciet divisque videbit Permistos Heroas ipse videbitur illis and those in Ovid Felices illi qui non simulachra sed ipsos Quique Deûm coram corpora vera vident Add to this that because God was thought not only by the Hebrews but also by most Heathen Nations to have his Habitation in a peculiar manner in Heaven and Heaven was esteemed the seat of blessedness therefore to see God and to be in the seat of supreme happiness came at last to signify one and the same thing And hence it is said of the Saints Heb. xii 14 that they shall see the Lord and 1 Cor. xiii 12 face to face i. e. like Moses they shall be permitted to have an access to the Light it self by which God manifests his presence in Heaven and because they are to see him as he is they shall also as Moses whose countenance was made to shine become like to God 1 Joh. iii. 2 From this it appears that if there be any solidity in what the Schoolmen say about the beatisick vision they must deduce it from metaphysical reasonings and not out of these places of Scripture Vers 17. Note g. The Law being here spoken of I should rather think that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are to understand the most simple or that which we commonly call the Grammatical or Literal sense of the Law in which respect there are innumerable external rites enjoined in it and that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant the mind of the Lawgiver lying hid under those symbolical Precepts Aristotle in Lib. de repâ—â— often uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for written laws in opposition to the will of the Governour or the interpretation that he puts upon them So Lib. 2. ch 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not the best way to pass sentence according to our own will and pleasure but by the written Statute and Laws And Lib. 3. c. 15. after he had said that the Law speaks of things but in general terms without accommodating it self to particular cases he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is a foolish thing for a Governour to follow strictly the written law and a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not the best way of administring a Commonwealth to keep close to the Letter and the Laws So also Cicero opposes the letter of the Law to the intention of the Law-maker Lib. 1. de Inventione cap. 38. Omnes leges ad commodum Reipublicae referre oportet eas ex utilitate communi non ex scriptione quae in literis est interpretari All Laws ought to be directed to the benefit of the State and have such a construction put upon them as the publick interest requires without sticking too close to the letters in which they are written See likewise Lib. 2. cap. 48. And under this consideration the Laws of Moses are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. when they are understood in a Grammatical sense and are opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the design of God in enacting them The word Spirit is used in Scripture to signify any thing that is out of sight in contradistinction to what is apparent and conspicuous as the letters are of the Law But this may be more clearly demonstrated in its due place Vers 18. Note i. Ludovicus Cappellus in Arcano punct Lib. 2. Cap. 14. has said enough about this place and if we consult him and join what Dr. Hammond and he have observed together we shall have as complete a Commentary upon this place as can be desired Christ's meaning is that none no not the least moral precept which did not peculiarly respect the Jews as a Commonwealth but was fitted to all men and all Ages and Places of which kind there were many in the Law should ever be abrogated by God 'T is as if he had said that he would be so far from licensing Men to break any of that sort of Precepts that he would require an exact performance of the very least of them As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an abolishing of a Law so a Law is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which continues in its full force and obligation And therefore the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signify until all be fulfilled but but all its precepts shall be still obliging for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Grotius has observed has here the force of an Adversative Vers 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Our Author in his Paraphrase partly makes Christ to speak himself directly and partly insinuates and intermixes his own Remarks with his words But yet I must say that this is harsh and forced as the Doctor 's way of expression no disparagement to his Learning commonly is Besides his Paraphrase upon this period does not make the mind of Christ clear enough which I take to be this 21 22. Ye know that Murder was forbidden by Moses and that this Law of his threatned Death to the Transgressors of it but let me tell you that it is not only those heinous sort of crimes that will be punished by God in another life Whoever shall but indulge his anger and make a custom of carrying himself hastily and morosely to others without reason shall have a punishment inflicted upon him comparable to that capital one to which persons are sentenced by the
who expected the Messias under the notion of a temporal King and were exceeding desirous of innovations which sort of Men were more fit to raise a sedition than to advance the Kingdom of Heaven by just and proper Methods To prevent therefore the resorting of evil men to him with a design to innovate and so making a wrong use of his Name and Authority he thought it better till that danger was over to have the publishing of the truth deferred Thus Joh. vi 15 we see the multitude after they had been fed by him fell into such a sort of consultation whereupon when he knew that they would come and take him by force to make him a King he departed alone by himself into a mountain It was an extraordinary piece of Wisdom in Christ to take care there might be no sedition laid either to his or his Disciples charge whilst the Gospel was but begun to be preached for if such a thing could have been done with any appearance of justice every body easily perceives that it would have been a mighty prejudice to the Christian Religion Vers 10. Note f. Since our Author in his Notes upon this place has thought fit to put together all that he had observed concerning the different notions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will contribute also my share 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has several significations amongst the Greeks that have nothing to do here but this is to be taken notice of viz. that tho trust be the first notion of that word and its secondary signification is that credit or assent which we give to one who affirms things that we never saw nor have any mathematical demonstration of yet because among things of that kind there are some asserted by all Nations that relate to divine matters and which in points of faith challenge the first place altho we neither see them nor have any mathematical evidence for them therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by way of eminence a perswasion about matters of Religion So Aelian Var. Histor lib. ii c. 31. having said that there was no Atheist to be found amongst the Barbarians but only among the Greeks and that the Barbarians believed that there were Gods who took care of human affairs and foretold things to come adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having a firm perswasion of these things they offer up sacrifices in a pure manner and keep themselves chast and holy c. When the Jews began to write Greek they used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense for the credit yielded to their sacred Writings and those that believed them they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Son of Sirach Chap. i. 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that please him i. e. God are faith and meekness and Ch. xlv 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sanctified him by faith and meekness So 1 Macc. iii. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a body of Jews But the Christians that followed the Jews in their way of speaking gave the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Perswasion of those that believed in Christ and opposed it to a twofold kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnbelief one of which was proper to the Heathens and the other to the Jews who notwithstanding they credited the Old Testament yet refused to believe Christ and his Apostles However in all these instances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a perswasion of those things particularly which the Discourse relates to and as those are various so we may if we please make Faith to be of several kinds But because no one can believe the Authority of any Laws but he must also observe them provided he does not disagree with himself therefore no body could seriously and heartily believe that Christ was sent down from Heaven to men to teach them the way of eternal Salvation without obeying Christ's Precepts just as no body believed the Law of Moses to be the only Rule of Life revealed by God who did not in part at least conform themselves thereto And hence this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came in the Writings of the Apostles to signify not only a perswasion of the truth of the Christian Doctrin but also a disposition of Mind and Practice agreeable to it the necessary effect of believing But it must be observed that in different places of the New Testament in proportion to the Subject treated of this word has a larger or more contracted Notion 1. Where the Discourse is about the Faith of the Patriarchs we are to understand by it such a perswasion of the truth of those things they received as divine Revelations as was accompanied with an answerable temper of Mind and Life In which sense it occurs frequently in the Epistle to the Hebrews Chap. xi and elsewhere 2. Where Christ's discourse is of those that believed in him as transacting upon earth as he does here in S. Matthew and up and down every where in the Gospels by Faith is meant a perswasion of his having been truly sent of God with a power of doing Miracles and of the truth of all his Doctrine as far as it was known 3. But after the Apostles had received the Holy Ghost and expounded the whole Christian Doctrine more at large the notion of Faith included in it a perswasion not only of the truth of Christ's Mission but also of his Apostles and Disciples whose Doctrine God gave a testimony to by innumerable wonders and an assent accordingly yielded to whatever they asserted joined with a Life sutable to such a perswasion And this notion the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has in the Epistles to the Romans and Galatians where St. Paul disputes about Justification For in these places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a living according to the Christian Institution setting aside the works commanded by the Law of Moses only is said to justify i. e. to procure mens being esteemed just or good and pious by God and being acceptable to him And on the other hand the Apostle denies that Works viz. those which were opposed by the Jews to Faith or the Christian Religion did either under the Gospel or ever of old justify And this he makes good by several Arguments which shall in their proper places be explained It shall suffice at present to have run over the different senses that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is capable of and pointed to its original Signification But there is this further to be added that as Faith includes more than a bare perswasion about the truth of a thing in the mind so this perswasion it self must be such a one as is the result of having seriously weighed and examined the Arguments by which the truth of the Christian Doctrine is confirmed For it is not to be imagined that the Centurion for instance did believe in Christ hand over
Meat was placed upon Tables as well as it is now tho the Guests sat upon beds And this I doubt not Dr. Hammond very well knew only he was not careful enough to avoid speaking improperly As for the reason why the beds in those Chambers where they dined were washed that was because possibly they might be polluted by some or other that sat upon them and so if they were not washed they might defile the next comers See Levit. xv 4 seqq Vers 22. Note d. Tho St. Paul charges those that boast with folly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it does not follow that that word signifies boasting and may be understood so when it is alone because all boasting indeed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not boasting Our Author very often imposes new significations upon words different from what they are used in tho it is certain that Use is the great thing that determins what words signify according to that of the Poet Quem penes arbitrium est jus norma loquendi That I may discuss therefore the ambiguity of this word by the use of it I observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things whereof one is a distemper of the brain and the other of the mind Sometimes it is taken for madness proceeding from some disease or disturbance of the brain without any fault in the patient And in this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Person that is not in his right senses But this signification has no place here where the discourse is about a distemper of the mind And in this acceptation again it is used two ways first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies imprudent and is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prudent and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies imprudence in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prudence Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also intemperate contrary to which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperate as in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for intemperance and is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperance And in this last sense it is taken here in St. Mark for imprudence without malice which is very common does not pollute the mind out of which it proceeds But as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a habit and actions opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Intemperance and its usual effects are sins which do really defile the mind I need not bring many examples to prove that these words are used in the significations mentioned for they may be had out of Lexicons tho these do not sufficiently distinguish them I shall produce only a few I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies mad in these words of Xenophon de Exped Cyri lib. 4. towards the end where he speaks of the honey of Colchis whereof the Greeks not knowing its nature had eaten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Soldiers that did eat of it became mad and vomited But the next day after as he tells us in what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the same hour they came to their right senses again II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies imprudent and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imprudence Thus Homer Iliad Γ. ver 220. speaking of the outward appearance of Vlysses says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You would say that he was an angry sort of man and one that acted rashly and imprudently And Iliad H. ver 110. Menelaus desiring to fight with Hector in a single combat is commanded to abstain from that piece of imprudence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Agamemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you have no need to be guilty of this imprudence III. Lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in contrary actions is used in the same latitude As in Xenophon lib. 3. de Instit Cyri not far from the beginning where after Tigranes had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that without temperance no other vertue is of any use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is several times opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then afterwards Tigranes adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have you never observed so much as one man that through intemperance i. e. transported with Anger or any other extravagant passion went to fight with one stronger than himself how after he was beaten his intemperance against that man was presently cooled So likewise among the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nabal signifies mad and intemperate and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nbalah madness and intemperance and the former is rendered in both senses by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the latter by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint See Psalm xiv 1 where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mad does not signify one that is mad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through a bodily distemper or is imprudent through an error in his mind but a wicked evil man And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only folly but a bad or wicked action See Deut. xxii 21 Judg. xix 23 24. xx 6 10. And yet the Septuagint have in these places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Psal xiv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hence it came to pass that Phavorinus and Suidas before him misinterpreted the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is ignorant of the true God and unacquainted with the first principles of Wisdom Vers 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this man was naturally deaf and dumb as Dr. Hammond seems to think the meaning of these words must be that he imitated rightly those sounds which he heard made by others for it was necessary that he should have some time allowed him to learn to discourse in even after that which obstructed his organs of speech was removed But if we suppose that whereas he heard and spake before readily he came by a disease to be deprived almost of his hearing and to speak with difficulty as Grotius thought then these words must be understood in their usual and obvious sense And this makes me prefer this Opinion to the former which is most agreeable also to the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot signify a dumb person any otherwise than figuratively CHAP. VIII Vers 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tho all divine Miracles are from Heaven i. e. from God yet I am apt to believe that here is meant such a Miracle as was seen by John the Baptist at the time when he baptized our Saviour viz. when the heavens were opened unto him and he saw the Spirit of God descending like a dove and lighting upon him and behold a voice from heaven saying This is my beloved son in whom I am well pleased Vers 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is used to express the vehemence of the groan which Christ fetched upon this occasion just as Acts xvii 16 when St. Paul was at Athens and saw
all the rest of the wicked see vers 14. of this Chapter And upon this account it is that the punishments of bad men are frequently referred to that day not only in the Scripture but also in the Books of the Antient Fathers Read to this purpose the excellent Discourse of Lud. Capellus about the State of the Soul after Death Vers 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I was thinking and representing to my self before-hand the destruction that is suddenly to befal the Devil's Kingdom The overthrow of the Devil's Kingdom is described by his falling from Heaven because as being lifted up to Heaven signifies the greatest Glory as we may see here by the 15 th Verse where it is said And thou Capernaum which hast been exalted to Heaven c. so the falling from Heaven or being thrust down to Hell signifies the losing of that former Glory So Isa xiv 12 the King of Babylon being dethroned and dead the other deceased Kings of the Nations are represented as meeting him and saying amongst other things How art thou fallen from Heaven O Lucifer Son of the Morning i. e. How camest thou to be dethroned and killed So the Latins also used to express themselves Thus Cicero saith of Antonius who had deprived his Collegue of all his Authority Phil. 2. Collegam quidem de coelo detraxisti And Lib. 1. ad Atticum Ep. 20. speaking of Pompey he saith Quia deciderat ex astris lapsus potius quam progressus videbatur CHAP. XI Vers 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tho this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth for the most part signify Children yet I should chuse here to interpret it Servants so as to make it answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both Child and Servant and is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Septuagint in 1 Sam. xxi 5 where the Discourse is not about Children but about Servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signify the same Vers 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this be interpreted according to the Doctrin of the Talmud the Adjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be understood for the Jews paid Tithes of such Herbs only as were eaten and not of all sorts see Selden of Tithes Chap. 2. S. 7. Vers 47. Note e. I am apt to think that it is the very adorning of the Sepulchres it self with which the Jews are here upbraided tho they did it with a contrary design as if this had been a symbolical expression of their cruelty See Grotius upon Mat. xxiii 29 what our Author says here is forced CHAP. XII Vers 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Doctor follows Grotius in his Paraphrase upon this Verse but if we carefully consider the words we shall find that the Man who here makes his complaint to Christ does not desire him to perform the Office of a Judg or Arbâ—trator between him and his Brother but to make use of his prophetical Authority to oblige his Brother who detained the whole Inheritance to divide it with him But Christ tells them that such civil Matters did not belong to his Office Tho he might have occasionally concerned himself in them yet he declined it not that he feared the ingratitude or ill-will of the contending Parties if they were not both satisfied but as I rather think lest he should be said by the Pharisees to lessen the Magistrates Authority and be ambitious of Government See Note on Mat. viii 4 Vers 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seneca Ep. c. 1. hath a very elegant Passage to this purpose concerning such another man as Christ here speaks of In ipso actu says he bene currentium rerum in ipso procurrentis pecuniae impetu raptus est He was snatched away in the full career of his Fortune Insere nunc Melibaee pyros pone ordine vites Quam stultum est aetatem disponere ne crastino quidem dominamur O quanta dementia est spes longas inchoantium Emam aedificabo credam exigam honores geram tum demum lassam plenam senectutem in otium referam Omnia mihi crede etiam felicibus dubia sunt How foolish a thing is it for a man to dispose of his life when even so much as to morrow is not in our power O how great is the madness of those who propose to themselves designs that must be a long while in compassing who say within themselves I will buy I will build I will trust out I will gather in again I will go through such and such Honours and Dignities and then at length spend a full and tired old Age in rest and ease Alas the most fortunate are sure of possessing nothing long CHAP. XIII Vers 23. Note b. I. THE Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to preserve safe and comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 safe It uses for the most part to be applied to bodies and such things as relate to the Body The Hebrew Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same signification as appears by abundance of places So Psal xxxvi 6 Thou preservest man and beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by the Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken by St. Paul in 1 Tim. iv 14 where speaking of God he says He is the Saviour of all men but especially of them that believe Our Author produces a great many more Examples II. Afterwards this word was applied to the safety of the Mind in which sense also we find it used by the Heathen Writers out of whom I shall set down some Instances which will confirm what Dr. Hammond says Thus Cebes in his Tab. p. 11. Ed. Amst Gronov. speaking of the Genius which he supposed every one had to direct and instruct him saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shews what way they are to take if they would be SAVED in life i. e. if they would be preserved from those Calamities and Evils with which Vice is usually attended And pag. 13. speaking of the Passions that were drawn in the shapes of Women and which are the causes either of Mens safety or destruction he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but whither do they lead them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some lead them to safety and others to ruin And pag. 25. speaking of one that embraced the opinion which led to true Learning he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being purged thereby he is saved and made blessed and happy all his life that is he is preserved from vice and the miseries that accompany it And pag. 43. he that is represented as the explainer of the Table says to his inquisitive Hearers after they had promised to live according to what they had heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If you do so you shall be saved So Plutarch in his Book of the difference between a Friend and a Flatterer towards
slight conjectures against it should think he had rendered the Authority of that History questionable and because it might possibly have been written by some other pretend that no body ought to produce any testimony out of it ever after And yet this they do who as I understand go about to rob the Apostle John of that Gospel which has always been reckoned his as I shall briefly shew by producing some of the most antient Testimonies to that purpose which are well enough known already to learned Men but it may be not so well to those for whose sake I now write who seldom spend much time in reading the Writings of the Antients The first Testimony I shall mention and the most antient of all is at the end of St. John's Gospel it self Chap. xxi 24 where after a Prediction delivered by Christ concerning the great Age that St. John should live to it is immediately added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. THIS is the Disciple which testifieth of these things and wrote these things and we KNOW that his Testimony is true We may read what Grotius says in his Notes on Chap. xx 29 and Dr. Hammond on this place it self Where those great men have shewn that this is the Testimony of the Church of Ephesus whereby it appears that from the very first this Gospel was thought to be the Apostle John's even by those who lived and conversed with him which is a certain evidence of its being genuine because this Testimony was given by Persons who lived at the time when it was written and might certainly know who was the Author of it Nor let any one say that this Testimony or this whole Chapter was an addition put in by some other a considerable time afterwards for it is read in all the Copies and all Interpreters acknowledg it Another proof of this may be taken out of Justin Martyr who when a Child might perhaps have seen St. John himself And he in that Apology which is commonly called his second and which he presented to Antoninus Pius in the year of Christ 140. where he describes the sacred Assemblies of the Christians says that in them were read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Commentaries of the Apostles pag. 98. Ed. Paris Colon. By which he means the Gospels as appears by what he says a little before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Apostles in their Commentaries which are called the Gospels c. And tho he does not very often cite the Apostles words themselves in those Writings of his which are extant yet he frequently alludes to them and particularly to the beginning of St. John's Gospel from whence he took what he says in several places about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and its Incarnation and which he every where sets down as points of Faith generally received among Christians Which he durst not to have done unless he had relied upon the Authority of the Apostles for who among the Orthodox would have presumed first to use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was commonly abused by the Valentinians and others at that time Who would have ventured to make use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might easily by bad or unwary men have been perverted to a wrong sense unless an Apostle had first used it It belonged only to the Apostles who were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspectors of Mysteries and not to the ordinary sort of Mystae to use new words in such kind of matters for they alone might safely impose new names upon things above the reach of human understanding who understood them better than others and so as none ever did without a particular Inspiration I know indeed this was not observed in later times but in those first it unquestionably was Now Justin frequently makes mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all know that have but occasionally read any thing in his Writings I shall produce only one or two passages out of the forementioned Apology In pag. 74. he has these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first Power next to the Father and Lord of all things God and the Son is the Reason which how it became man by being incarnated I shall afterwards shew And hence pag. 83. he affirms that all mankind who follow the direction of Reason are also partakers of Christ And adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who lived according to reason were Christians tho they were thought to be Atheists as among the Greeks Socrates and Heraclitus and others like them And afterwards pag. 98. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ our Saviour was incarnated by the Reason of God and had both flesh and blood for our Salvation Any body may see that these are manifest allusions to the beginning of this Gospel and none but an Ignoramus will deny it But there are extant also in that Book the express words of Christ as they are related by St. John in Chap. iii. 3 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He cites likewise the Apocalypse as that Apostle's Work in Dial. cum Tryphone which yet many have doubted of tho all agreed as to the Gospel Thirdly Among those who acknowledged the Apostle John to be the Writer of this Gospel I might alledg the Testimony of the Valentinians who as Irenaeus tells us endeavoured to pervert it to their own advantage For they pretended that St. John asserted what they called an Ogdoas Pleromatis in the beginning of his Gospel and thought tho erroneously that he very much confirmed their opinions which makes it evident however that before Irenaeus's time this Gospel was vulgarly reputed to be St. John's See what the Valentinians themselves say in Irenaeus Lib 1. c. 1. p. 36. A fourth Testimony may be taken out of Irenaeus himself who lived almost at the same time with Justin his words I shall afterwards produce to avoid repeating them The last shall be out of Eusebius Hist Eccles lib. 3. c. 24. who relying on the Authority of former Ages and not merely on his own or of the Age in which he lived speaks in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let his viz. St. John's Gospel which is very well known to all the Churches under Heaven be first acknowledged And about the latter end of the same Chapter he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of St. John ' s Writings besides his Gospel the first of the Epistles is and always was acknowledged without dispute See also Chap. xxv I shall not alledg the Testimonies of any other Writers because it is certain that from Irenaeus's time this was the general opinion and if these Testimonies which I have alledged as one said be not sufficient I know not what is But certain Hereticks whom Epiphanius Haeres 51. seems to have called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they denied the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same reason rejecting the Authority of all the Antients denied St. John
of a few Versions of this Passage The Vulgar has Exponebat testificans regnum Dei suadensque eis de Jesu ex lege Moysis c. What is exponebat testificans Besides de Jesu does not express the sense of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which ought to have been rendered quae pertinent ad Jesum those things which concern Jesus But yet Erasmus so translates them omitting the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as superfluous And Castellio was guilty of the same fault who otherwise uses to recede when there is no reason for it from the Phrase of the Sacred Writers for thus he renders the words quibus ille disserebat divinum regnum testificans eis de Jesu ex Mosis lege persuadere conans which is neither Latin nor expresses St. Luke's sense Beza's translation is a great deal better cum attestatione exponebat regnum Dei suadens eis quae de Jesu Christo sunt ex lege c. but he did not observe there was a transposition here nor come up to the sense of every word The not understanding of this was the occasion of the Geneva and other French Interpreters mistranslating this Passage The Geneva renders it ausquels il expliquâ—it par divers temoignages le Royaume de Dieu les induisit a croire ce qui concerne Jesus c. as if St. Luke had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Port-Royal has il leur prêchoit le Royaume de Dieu leur confirmant ce qu' il leur disoit par plusieurs témoignages c. which is taking too great a liberty whereas they should have said il leur racontoit ce qui concerne Jesus rendant temoignage au Royaume de Dieu les persuadant par la Loi c. In the first place the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signify to interpret but to relate or declare when the Discourse is about matters of Fact such as the coming of Christ his Resurrection and Ascension into Heaven Secondly the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify the History of Jesus by which he was understood to be the Messias Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to bear Testimony to the truth of any History as the Apostles did when they testified that Jesus was risen from the Dead and gone up to Heaven upon which account they are called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Witnesses See Acts i. 8 22. and x. 39 41. St. Paul indeed was not capable of bearing the same Testimony to Christ as the rest of the Apostles who declared that they had seen him dead and a little after alive again and had heard and touched him c. But he was able to testify that he was still alive which he knew by what had happened to him in his way to Damascus Acts ix See also Chap. xxii 15 And thus we find the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in Chap. x. 42 of this History He commanded us to preach unto the People and to testify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is be which is ordained of God to be the Judg of the living and the dead viz. by giving account of what had happened to him and of his Doctrin St. Paul bore Testimony in a peculiar manner to the Kingdom of God when he declared that Christ reigned in Heaven and had been seen by himself surrounded with immortal Light and Glory Of the transposing of words there is another plain instance in Chap. i. 2 of this Book ANNOTATIONS ON THE Epistle of S. Paul the Apostle to the Romans AT the end of the Premon Tho most of what our Author says in this Premonition be true yet there are two things in him liable to reprehension and those are first that he supposes many times the Apostle to have a respect to the Gnosticks where the Heathens or Jews are thought to be spoken of by other Interpreters and that with more probability as will appear by those places and especially by Chap. i and ii The second relates to his Paraphrase which is many times intricate and obscure full of Repetitions harsh and forced and in a word not sufficiently adapted to explain the Series of St. Paul's Discourse tho as to the main he seldom misses the true scope of it But no body will ever explain an obscure Epistle without endeavouring perspicuity and brevity which two things our Author's Paraphrase is extremely defective in CHAP. I. Vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This passage S. Austin de Praedest Sanct. c. 15. says may be so almost understood as the Unitarians commonly understand it Praedestinatus est ergo saith he Jesus ut qui futurus erat secundum carnem filius David esset tamen in virtute filius Dei secundum Spiritum sanctificationis quia natus est de Spiritu Sancto ex Virgine Maria. Jesus therefore was predestinated as one who was to be according to the flesh the Son of David and yet should be in Power the Son of God according to the Spirit of Sanctification because he was born of the Virgin Mary by the power of the Holy Ghost But the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must have a different sense put upon them which I take to be this viz. that the Holy Ghost which Jesus had received was as it were a Voice whereby it was miraculously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified or declared that he should be the Son of God after his resurrection from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was the Son of God it 's true not only in decree as the Schoolmen speak but actually before his Resurrection but he was again called the Son of God in a peculiar manner after his Resurrection as appears from Acts xiii 32 33. And therefore in this respect he might be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be ordained by the Holy Ghost to be the Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after his Resurrection This same Verb is used by St. Peter in Acts x. 42 in a like matter where having said that he and the rest of the Apostles had eaten and drank with Jesus after he was risen from the dead he adds And he commanded us to preach to the people and to testify that it is he which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained by God to be the Judg of the living and dead As by the Holy Ghost which descended upon him he was ordained or marked out by God to perform the Office of the Messias and so to rise again and upon that account to be called the Son of God besides other reasons for which he has that title by a special Right and Privilege given to him so also by his being raised from the dead he was ordained or marked out by God to be the Judg of the living and dead That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are the same is truly observed by Grotius who yet interprets the sense of this passage somewhat confusedly Add to the
Abraham that he accepted of his Piety So this word is used in 1 Cor. ix 2 where St. Paul bespeaks the Corinthians thus If I be not an Apostle unto others yet I am so to you the seal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my Apostleship are ye in the Lord that is by you it may be known that I am an Apostle or you are a certain Evidence of my Apostleship It is a Metaphor taken from the custom of confirming things by setting a Seal to them See Note on Gen. xvii 11 Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have said on Chap. ii 27 that these words signify among the uncircumcised Gentiles or in the time of their Vncircumcision not in Vncircumcision And here it is visible that when the Apostle had a mind to express that he uses the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in the Verse before and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chap. ii 26 27. signifies the uncircumcised Gentiles and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify among the uncircumcised Gentiles as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies through the middle of and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among all things And it may also signify the time in which any one is uncircumcised as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does in Life and the like Vers 17. Note b. St. Chrysostom's Interpretation is a mere Nicety as Beza rightly thought nothing being more common in Scripture than this Phrase before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which has no such signification as in the place alledged by our Author out of Gen. xvii In this it signifies truly tho Men viz. the Jews falsly thought otherwise See my Notes on Gen. x. 9 CHAP. V. Vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which seems to be intended by these words is a power of doing Miracles conferred on the Apostles and innumerable others by Christ as the Doctor intimates in his Paraphrase For hereby the Apostles and the rest of the Christians were assured that Christ would not disappoint those who waited for the accomplishment of his promises having already so plentifully bestowed on them the promised gifts of his Spirit Vers 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is as our Author well observes in his Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beneficent or charitable which is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just So in a great many places God is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not his Goodness that is his Sanctity but his Bounty or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards Men See Psalm cxxxvi So Mat. xx 15 Is thine Eye evil because I am good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is bountiful as the Parable shews So in Aelian Var. Hist Lib. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Archytas was good to the Tarentines i. e. a Benefactor to them So the old Glosses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonus benignus good gracious and Phavorinus among other things says it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that without asking bestows good things freely CHAP. VI. Vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sense of this Phrase is not sufficiently expressed by our Author nor by other Interpreters The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies as it usually does the end of Baptism and the Apostle's meaning is no more than this we were baptized ΤΟ this end that we might be Christians So in 1 Cor. x. 2 the antient Jews are said to have been baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to that end that they might be the Disciples of Moses See Note on Mat. xxviii 19 And so in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to the end we might imitate his Death viz. Christ's Vers 6. Note a. Col. 1. Lin. 34. after the words in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are several things in the beginning of this Annotation I cannot assent to I. To confirm the sense our learned Author puts upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he alledges places as parallel that are not For there is a great difference between places in which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joined with Pronouns Possessive where the discourse is about Men as my Body c. and places in which it is joined with the names of other things There is no doubt but the Phrase my Body is often all one with I my self by a Synechdoche of the part for the whole common in many Languages But when other Names are added to the word Body the Phrase is quite different because they cannot be said to consist of two parts of which one may be called the Body and give a denomination to the whole thing as to a Man Nor is there any comparison between Phrases whereof one as the Logicians speak signifies a substance as when Body is attributed to a Man and the other an accident as the body of Sin if that Phrase be to be understood of Sin it self II. I had rather in this place and such others recur to another very frequent Idiom of the Hebrew Language whereby a Noun Substantive in the Genitive Case is put for an Adjective and so by the Body of Sin understand a sinful Body or a Body obnoxious to Sin which Interpretation how agreeable it is to this place I shall afterwards shew So in Chap. vii 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Body obnoxious to death as I shall prove And Phil. iii. 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manifestly a vile Body and a glorious Body From whence saith St. Paul viz. from Heaven we look for our Lord Jesus Christ who shall change our Body of Vileness that it may be fashioned like unto the Body of his Glory III. By the Body of Sin or obnoxious to Sin here we are to understand reduplicativè as the Schoolmen speak the Body as such or the Body as a body of Sin The Apostle does not respect the Substance it self of the Body but this quality of it that it is the original incentive and instrument of Sin as he tells us in the next Chapter And it is certain sensible things do not draw us to sinful Actions any other way than by affecting our Bodies and by that means impressing our Minds And that most of the Sins we are guilty of proceed from an inordinate love of sensible things every body will readily acknowledg After therefore the Apostle had said our old Man was crucified that is we had left our old sinful Customs he very fitly adds that hereupon that deadly and destructive Power which was in our Bodies to draw us to Sin was taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that the body of Sin is weakned or disabled for so I interpret the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the figure called Echasis not as a Causal So Col. ii 11 In whom also ye are circumcised with the Circumcision made without hands in the putting off the Body of the Sins of the Flesh for that Body
the Corinthians See chap. v. But the Doctor thought he could never say enough about Church Censures Ibid. Note h. I. Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. Jac. Maussacus has copiously and learnedly treated in a Dissert premised to Harpocration where he has at large shewn that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only Languages in general but strange Languages and words peculiar to certain Dialects for the interpretation of which Glossaries were composed II. Tho it is said in Acts ii 5 that there were at Jerusalem devout Men out of every Nation under Heaven who heard the Apostles speaking in their own Languages yet that expression is not to be taken in the strictest and most comprehensive sense because it is certain universal Phrases are often used for indefinite or particular ones of which see my Notes on Gen. vii 19 and Part. 2. Sect. ii cap. vi § 16. of my Ars Critica And indeed it is not at all probable that the Apostles could speak all the Languages so much as of the Asian People among which were the Scythians who inhabited a great and vast Country towards the North and the Seres and Japanners and divers Indian Nations to which they never went And therefore by all Nations and all Languages must be meant the most and most famous within the Roman Empire and in bordering parts of the World Tho I do not doubt but that if the Providence of God had called the Apostles to the most remote Countries God would have miraculously conferred on them the knowledg of their Languages But it was time enough for that when they had occasion to use them III. There are some things to be observed about the Gift of Tongues which I shall afterwards set down because our Author has past it by CHAP. XIII Vers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Paul here seems to speak according to the opinion of the Vulgar who think that the Angels cannot communicate their Thoughts to one another without speech tho Spirits whether pure or clothed with another kind of Body may have other ways to convey their Thoughts to each other And those ways altogether as conceivable as the manner how we understand one anothers Thoughts by Speech which is not at all as I might easily shew if this were a proper place to philosophize in But I shall rather set down a passage out of Michael Psellus in his little Book de operationibus Daemonum where he describes thus the manner of their discoursing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that speaks if he be afar off is forced to speak very loud but if he be near he whispers what he has to say into the Ear of the Person he speaks to And if he could have an immediate access to the spirit of the Mind he would not need so much as to whisper but he might make himself be understood and communicate whatever he had a mind by a secret way without any noise in the same manner as they say Souls do after their separation from the Body who converse without making any sensible impression on each other And this way the Devils also discourse with us Men and wage war with us unperceived And afterwards he saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Demons have any peculiar Language we shall not find for instance Hebrew or Greek or Syriack or any other barbarous Tongue For what occasion have they for Speech who converse together without Speech as I before said But he goes on and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But as among the Demons of the Nations some presided over one and some over another and had each their distinct place of Residence so they severally spake the peculiar Languages of those Nations For which reason those of them that resided in Greece gave their responses in Greek Heroick Verses and those in Chaldea were invoked in the Chaldean Language c. This as it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any examination to be admitted so nor absolutely I think to be rejected wherefore I thought fit to set it down here that the Learned might judg of it Ibid. Note a. There are several things in this Annotation which I cannot assent to and are undoubtedly false I. From the order observed in reckoning up the Consort in Psalm cl it cannot be inferred that the Cymbal was a musical Instrument of a bigger sound than those before named for who told Dr. Hammond that the Discourse ascended Does the Psalmist use to be so exact in placing his words They must have read the Psalm but very carelesly that can think so II. The Cymbal cannot be said to have been a wind Instrument It was made in the form of a Hemisphere hollow within and two Cymbals were shaken and struck one against another to make a sound If any one ask me saith Adr. Turnebus in Advers Lib. 26. c. 33. what sort of Instrument a Cymbal was I will send him to the Herb Cotyledon Pennywort whose Leaves resemble a Cymbal So saith Scribonius Largus Mentastrum vel radicem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae herba similia folia Cymbalis habet Wild Mint or the root of the Herb Cotyledon the leaves of which are like Cymbals He might have added that this Herb was for that reason called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appears by Dioscorides in Lib. 4. c. 92. who gives this description of it and at the same time tells us what was the form of the Cymbal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cotyledon some call it Scytalium others Cymbalium hath a Leaf like a Sawcer of a round shape and gradually concave That the manner of sounding these Instruments was by dashing or shaking them against one another appears by this Verse of Virgil Georg. Lib. 4. vers 64. where he shews the way how to call back a swarm of Bees Tinnitusque cie matris quate cymbala circum On which place Servius hath this Note by whose words it will more fully appear what was the form of the Cymbal quae viz. cymbala in ejus Matris Deûm tutela sunt quia sunt similia HEMICYCLIS coeli quibus cingitur Terra quae est mater Deorum Which are under her protection because they are like the half Circles of the Heaven by which the Earth is encompassed which is the Mother of the Gods That they were shook together we may learn also from the words of Isidore in Orig. Lib. 2. c. 21. Cymbala acetabula quaedam sunt quae percussa invicem se tangunt sonum faciunt Dicta autem Cymbala quia cum ballematica simul percutiuntur Ita enim Graeci dicunt Cymbala ballematica Cymbals are a sort of Sawcers which being struck against one another make a sound The reason why they were called Cymbals was because c. What the meaning of the word ballematica is I do not understand but the word Cymbal must be derived not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉
same word ought to be so taken in Chap. i. 11 of this Epistle as appears by his Paraphrase For St. Paul did not write this Epistle in the name of the Church of Rome so that when he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he should be understood to speak of the Christians who dwelt in that City And besides nothing could be said more flat in the name of the Roman Gentiles than among whom also we all had our Conversation c. seeing every body knew that the Romans had lived in the same Vices with other Heathens yea had been worse it may be than their Neighbours as the Inhabitants of great Cities are generally most devoted to the Vices of the Age. But that might very fitly be said of the Jews whom St. Paul would otherwise have seemed to distinguish from other Nations as to the course of their Lives in which as he would not have declared the truth so he might have offended the Gentiles And for this reason he says here we all that is Jews as well as Gentiles Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning of this expression I have shewn at large in my Ars Critica Part 2. Sect. i. cap. 7. to be no more than this that the Jews were a People of as wicked Dispositions and deserved as much the Wrath of God as other Nations Vers 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have set down the whole Verse to shew that the sense of the last words is different from what is vulgarly thought They render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by quae praeparavit which he hath prepared and I do not deny but that according to the Greek Construction it may be so rendred but the thing it self and the Phrase ought to have admonished Interpreters that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was rather to be understood and that it should be rendred for which he hath prepared us or made us fit The foregoing words in which Christians are called God's workmanship and said to be created by Christ shew that St. Paul speaks of a change made in Men who of bad and indisposed to good Works were made good and fit for the exercise of Christian Vertues And therefore the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should have been referred to them It 's certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There can scarce be a harsher Phrase and more destitute of examples than this to prepare good Works that Men might walk in them But Men themselves are frequently said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in Rom. ix 23 where St. Paul speaks of a like matter God is said to make known the riches of his Glory on the vessels of Mercy which he had before prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Glory whom he also hath called not only us of the Jews but also of the Gentiles God is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have prepared us to good Works because the knowledg and belief of the Gospel has that influence upon us as to fit us for the performance of vertuous Actions So in the Book of the Son of Sirach Chap. ii 1 all that intend to serve God are exhorted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare their Souls for Temptation See vers 18. of the same Chapter and Chap. xvii 25 Vers 14. Note a. The place in Ecclesiasticus is nothing to this business which perhaps our Author did not look into in the Book it self because he quotes it wrong out of Chap. xix 29 whereas it is in Chap. xxix 30 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an honorable Man and the discourse there is about another thing Nor was the stranger commanded to go out of the Sanctuary of Israel but forbidden to enter into it Vers 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here our Author tells us in the Margin that the Kings Manuscript reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he renders together but to express that St. Paul should have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 19. Note b. It is truly observed by Dr. Hammond that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here refers to the Jews but there was no necessity of recurring to Procopius for the reason of their being so called The Jews are stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints because they were consecrated to the true God and not because their Forefathers were holy in their Lives See Exod. xix 6 and my Notes on that place CHAP. III. Vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The same thing which is here said in other Ages not to have been made known to the Sons of Men is said in vers 10. to have been unknown also to Angels Which being so I confess I do not well understand how those who are neither Prophets nor Angels can find out so many places in the Prophets in which the calling of the Gentiles is manifestly and directly foretold For certainly if it was of old revealed to the Prophets they understood it for that which is not understood cannot be thought revealed And if it could have been gathered from the literal sense of any Prophecies the Angels might have understood it by those Prophecies But the event you will say which is the best Interpreter of Prophecies has unfolded the sense of them But I demand whether such an event can be easily supposed to be respected in Prophecies which are so obscure that neither Men nor Angels could before understand them to contain any such sense If that can be supposed I do not see what event may not be found in them But you will say again the Apostles and so the Angels came to know that they had a respect to such an event by divine Revelation But as I said before that cannot be called a Revelation which no body understands and therefore it was of no use to the Prophets See what has been alledged out of the learned H. Dodwell on Mat. ii 2 From hence all that I here infer is that we ought not presently to condemn those who look for other events which happen'd before Christ in the antient Prophecies of which number the great Grotius must be reckon'd the chief otherwise this matter would deserve to be more exactly discussed CHAP. IV. Vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a conjecture of a Friend of mine that by Captivity here is meant the dead bodies of Saints which were held captive by Death but were raised with Christ at his Resurrection and ascended with him into Heaven Mat. xxvii And accordingly he thought that St. Paul says Christ descended into the lower parts of the Earth because he descended into the Grave that he might bring them out from thence And there is nothing in the thing it self nor in the words repugnant to this Interpretation Ibid. Note a. I. Marcus Aurelius gave nothing to the common People of Rome in the time of Triumph nor any thing of his own accord The story is thus related by Xiphilinus out of Dio 〈◊〉 〈◊〉 〈◊〉
here because there are some Agonistical terms used he strains them all to the same Metaphor and can see nothing in this place but Metaphors borrowed from the use of the Agones The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may much more naturally be interpreted of that Action of Christ when he suddenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehended S. Paul as he was persecuting the Christians in his way to Damascus in order to make him an Apostle But if any one will needs with Dr. Hammond have this to be an Agonistical word I should not interpret it of the attaining a prize but of overtaking or catching viz. when a swift Runner overtook another that ran more slowly as if Christ should be said to have run after St. Paul and overtook him Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is applied also to the swiftness of the feet and therefore we say such a one pursuing another that ran away overtook him Vers 20. Note l. I. Our Author in the beginning of this Note puts municipium for municipatus for municipium is the Town corporate it self and municipatus the Privileges or Condition of municipes Free-men of any City or Corporation Which word Tertullian and S. Jerom make use of to explain this place as learned men have observed II. But the truth is neither of these words belong to it for no municeps could say My municipatus or my municipium is in Rome Rome could not be called a municipium which name belonged first only to the Cities of Italy but afterwards also to others the Inhabitants of which were indeed Roman Citizens but in their municipia were govern'd by their own municipal Laws and not those of Rome of which see A. Gellius lib. xvi c. 13. If we would describe the Condition of Christians by a Metaphor taken from the Condition of municipes we ought to say that they have indeed a municipium on Earth but their City is in Heaven III. I can't tell whether the place in Cicero was transcribed by our Author out of Cicero himself but it 's certain it is false quoted For it is in lib. 2. de Legg cap. 2. in these words Omnibus municipibus duas esse censeo patrias unam naturae alteram civitatis not juris ut ille Cato cum esset Tusculi natus not exemplo Catonis qui in populi Romani civitatem not societatem susceptus est If our Author wrote this passage out of Cicero himself he was scarce awake if he transcribed it out of another he did not act prudently See Note on Mat. xiii 54 where this place is cited by Mr. le Cler◠upon another occasion IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Acts xxii 28 does not signify municipium or municipatus but the Privilege of the City of Rome Besides that word does not belong to this place for no one would say besides Dr. Hammond who abounds with improprieties of Speech our privilege of Citizenship is in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 City that is Patria Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is our City or Country is in Heaven and not on Earth Elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the way of administring a Commonwealth According to the twofold signification of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taken for living in a City or administring a Commonwealth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has also the two alledged significations But the former only can be admitted here because St. Paul speaks of a Place as appears by the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Heaven See Heb. xi 13 and seqq CHAP. IV. Vers 3. Note a. OF this Phrase see my Note on Deut. xxxii 32 where I have spoken of it at large and confirmed what Dr. Hammond here says But he produces imprudently a piece of a Verse as out of Homer taking it upon trust which is no where extant in him At least as I never read it that I remember so neither can it be found by the help of Seberus's Index It is very ill done in any to alledg the Antients in such a manner that the Reader cannot know whether they are truly cited such Persons deserve never to be trusted Vers 7. Note b. I can easily assent to what our Author here says if we put but Jews instead of Gnosticks or if by the name of Gnosticks we understand the Jews themselves because tho it is certain there were Judaizers wherever the Jews were it is not certain that the Heathen Sect of the Gnosticks was so widely dispersed It must be further added that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signify only the Mind but also frequently quickness of Wit or Understanding whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be ingenious Hesychius tells us that this word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly the action of a composed mind that is a clear understanding of things And so St. Paul's meaning here will be that the love of Peace was much better than all the Wit and Subtilty that the Disturbers of the Church boasted of ANNOTATIONS On the Epistle Of St. Paul the Apostle to the Colossians AT the end of the Praemon I. It may not be unuseful to observe that Colossae was even in antient Times a wealthy and populous City as those generally were which the first Preachers of the Gospel went to because of the likelihood of having a greater harvest in them than in others Xenophon in Lib. 1. de Exped Cyri speaks of it in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he led them through Phrygia one Station eight Parasangae to Colossae a populous rich and great City II. This Epistle seems to have been written in the same Year with the two foregoing that is according to the account of Dr. Pearson whom I follow Anno Christi lxii and the ix th of Nero. CHAP. I. Vers 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be supplied here after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus the visible Image of the invisible God which is to be understood of the Humanity of Christ it self as Beza well observes who may be consulted But to the Humanity of Christ we must add the visible Miracles which he wrought in the view of Multitudes This is that which is otherwise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Philip. ii 6 Our Author ought to have expressed this more fully in his Paraphrase Ibid. Note a. I. If we carefully examin the places brought by our Author and others to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes a Lord we shall find them to be of no force In Psal lxxxix 28 the firstborn of the Kings of the Earth doth not signify a Lord over other Kings but an excellent or most glorious King as Dr. Hammond himself acknowledges and the thing it self shews But Joh xviii 13 makes nothing at all to the purpose for the firstborn of Death
Egyptian but Judaicos ritus the Jewish Rites as we are told by Seutonius in the Life of Tiberius Cap. xxxvi Judaeorumque juventutem per speciem Sacramenti in provincias gravioris coeli distribuit reliquos gentis ejusdem vel similia sectantes urbe submovit sub poena perpetuae servitutis and distributed the Youth of the Jews under the pretence of a military Expedition into Provinces of an unwholsom Air forbidding the rest of that Nation or any that were of the same Sect to make their abode in the City upon pain of perpetual Slavery Claudius also a very little while before the writing of this Epistle Judaeos impulsore Christo as the same Author speaks in the Life of Claudius cap. xxv assidue tumultuantes Roma expulit that is I suppose cast the Jews disagreeing among themselves about Christ or the Christian Religion some standing up for it and others opposing it upon which account Christ may in some sense be said to have been the impulsive Cause of their Banishment out of the City This might be confirmed out of Philo and Josephus but the thing is so clear that it needs no further proof Vers 7. Note b. Whatever our Author here says all these things may much more fitly be understood only of the last Judgment of which see Grotius and other Interpreters Tho St. Paul speaks of the Judgment as of a thing near at hand it does not follow that it is not the last Judgment which he speaks of because not knowing the time when that was to be he was obliged to speak of it as of a thing not afar off that so the Christians might be always ready considering Christ might come when he was least expected CHAP. II. Vers 1. Note a. I Have shewn on the former Epistle that the places which our Author applies to the Destruction of the Jews may very well be understood of the last Judgment And what St. Paul says here being written on occasion of what he had said before must be referred to the same coming of Christ Ibid. Note b. As the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or coming of Christ both in the first Epistle to the Thessalonians and this is his final coming to judg the living and the dead so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as Grotius has well observed the gathering together of good men to him that they may be made Copartners with him of eternal Happiness in Heaven See Mat. xxv 31 Our Author should have produced an Example in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified to be assembled for the Worship of Christ Vers 2. Note c. All that our Author here says may as fitly agree to those who through a misapprehension of St. Paul's Words should have thought that the end of all things and the coming of Christ to judg the World was at hand And so there is no need of recurring to any other coming of Christ Vers 3. Note d. I. To speak the truth I confess none of the various Interpretations which I have read of this place fully satisfy me But as I can easily find something to object against others so there is nothing which I can propose my self as certain The Interpretation which our Author prefers before all others is grounded only on this supposition that there was a vast number of Gnosticks before the Destruction of Jerusalem who were destroyed together with that City which he has no where solidly proved When the Christians are admonished not to believe Impostors it is not necessary to understand it as a Caution to them to avoid the Errors of the Gnosticks for there were a great many Jewish Impostors which Josephus makes mention of in the History of that Age and there might be many more which he passes by It does not appear by any certain account that all or most of the Samaritans who had embraced the Christian Faith fell off to the Heresy of the Gnosticks Our Author has not so much as attempted to prove this and indeed it would have appeared by the Vanity of such an Undertaking that he had not carefully enough examined the Histories of those Times See my Note on his following Annotation II. Tho I acknowledg I can think of nothing here which may be satisfactory I shall however propose to the Reader a Conjecture which seems to be much more probable than either Grotius's or Dr. Hammond's And that is that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle means that great and famous Defection of the Jews when they endeavoured tho to no purpose to shake off the Roman Yoke This Christ in Mat. xxiv foretold before the end should come first of the Jewish Commonwealth and then of the whole World and by this the Christians might know that the end was not at hand because that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had not yet happen'd For the beginning of the Jewish Rebellion was about the end of the Reign of Nero of which see Lib. ii de Bello Judaico cap. 30. according to the Division in the Greek And such a defection is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josephus in the same Book cap. 31. represents the chief of the Jews as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being offended with the boldness of the defection and a little after it is said of Agrippa that he was willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to spare the Rebels and in cap. 33. the seditious are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have revolted from the Romans The same Words frequently occur afterwards in that signification in Josephus and other Writers The old Glosses have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellio segregatio abitus defectio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discessio discidium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellis rebellio transfuga Ibid. Note e. I. I acknowledg that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho in the singular number must be understood to signify not one Man but a Multitude who yet were to be headed by some one notorious Villain to whom this and the like Characters should of special right belong Nor do I deny but Simon Magus deserved to be thus signalized or rather branded but I do not believe it is he whom the Apostle here has a respect to nor is there any certain History which relates all that is said of him by Dr. Hammond or agrees with his conjectures It is affirmed first by Eusebius out of Justin that Simon went to Rome under the Reign of Claudius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Author interprets of the beginning of the Government of Claudius because it seemed to agree better with his conjectures Justin and out of him Eusebius say that Simon was accounted a God and that a Statue was erected to him as such In which learned Men have long since shewn that Justin was mistaken and it may be probably conjectured that that Journy of Simon to Rome was a Fiction of some ignorant Man who had not a due regard to Truth and misunderstood the
at the Celebration of the Eucharist or any other religious Mysteries And the reason why St. Chrysostom says the thing was known to them and not to others is because the Christians prayed for the Emperors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there were none but Mystae present In the Apostolical Constitut. lib. 8. c. 13. in a Prayer for the faithful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a divine Oblation we meet with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let us pray for Kings and those that are in Authority that we may live at peace c. II. In St. Chrysostom's Liturgy Dr. Hammond renders the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Defenders of God or of the Faith of Christ because I suppose he had in his mind the Title of the King of Great Britain who is ordinarily called Defender of the Faith But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one that is kept or preserved by God not one that preserves or defends God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one taught of God and not one that teaches God So in the old Latin Version of the Liturgy of St. Basil Ed. Plant. An. 1560. Pro piissimo à Deo conservando Imperatore nostro omnique palatio exercitu ejus Dominum postulemus Let us beseech God for our most pious Emperor to be preserved by God and for all the Court and his Army So in the Translation of the Mass of S. Chrysostom publish'd by Leo the Tuscan Pro piissimis caelitus custodiits Imperatoribus nostris toto palatio exercitu eorum Dominum deprecemur Let us pray earnestly to the Lord for our most religious Emperors which Heaven preserves for the whole Court and their Armies The thing is clear and needed no proof if our learned Author had not stumbled in it Vers 8. Note b. The Doctor read Aristeas too hastily for if he had read the following words he would have seen that there was no need of any Correction there being immediately added after the words alledged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the entire sense being as it is the general custom of the Jews having washed their hands in salt water after they had prayed to God they went to reading and every one interpreted Vers 15. Note d. I wonder our Author has made no mention of the Opinion of Grotius who following Beza interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Apostle's meaning will be either that Women tho they are punished for Sin in Child-bearing should nevertheless be saved if c. as Beza thinks or that their bearing of Children should be no hindrance to their Salvation if c. which Grotius prefers These are certainly the most natural Interpretations and from them we may easily assign a Reason of the confusion of the Numbers which are often set promiscuously when the Discourse is about a whole Species as Grotius and Dr. Hammond himself well observes CHAP. III. Vers 1. Note a. NO Man that understands what is the Office of a Bishop or Presbyter which may be learned from these Epistles to Timothy and Titus can doubt but that it is a very honourable and excellent work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we ought not therefore to decry other conditions of Life as worldly in which a man may as truly serve God provided he regulates himself according to the prescriptions of the Gospel nor can I assent to what our Author here says about Demas of which I shall have occasion to speak afterwards As to the desertion of that Office it is a great Sin without doubt in those who have applyed themselves to it being duly qualified and can discharge it as they ought and usefully but how many are there who rashly aspire to that Office as to some Magistracy or secular Dignity for the sake of Honour and Profit who are destitute of Gifts necessary to the right exercise of it And it would be much better if such men repented of their Vow if a purpose respecting only Riches and Honours ought to be called a Vow after they had found by experience how unfit they were for the Ministry of the Gospel and set themselves to some other employment for which they were better qualified Such Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who whatever Orders they have entered into or whatever Promises they have made it would be well if they were loosed from their Engagements and returned to the World as they use to say than that they should profane and abuse so sacred an Employment But if that were done so many Legions of Angels of the Lord would be reduced to a few Vers 2. Note b. I. There is a fault either of the Printer or Dr. Hammond in his haste in the citation of the Neocaesarean Synod for that which he refers to is in Canon 7. and there are but 15 Canons of that Synod II. There is such another mistake in the citation of the Ancyran Synod for Dr. Hammond referred to Can. 19. and there are no more than 25 in all Besides the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signify in that Canon a term of time but a Constitution or Determination by which a certain penalty was imposed upon such as had been twice married 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant a Constitution and Canon saith Zonaras III. Our Author cites Plutarch in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had looked into the Greek whereas Plutarch says the quite contrary as will appear by his words which I shall set down entire that the Reader may see Citations are not always to be trusted because our learned Author relying upon the fidelity of others obtrudes upon us I know not what Dreams for the sense of Plutarch These are that Writer's words in Quaest. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why is it not the custom for Virgins to be married on the publick Feasts and for Widows to be married Dr. Hammond supposes the contrary tho he is not consistent with himself in what follows Now to that Question Plutarch answers thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it as Varro said because Virgins when they are married are sorrowful but women joyful And at a feast time nothing should be done sorrowfully or by constraint Or rather because it is decent for Virgins to be married in the presence of a great many but not for Widows For the first marriage is desirable but the second is abominable The last words are alledged by Grotius than which nothing can be more pertinent to the business in hand and our Author would not have done amiss if he had followed him who is for the most part a faithful guide Plutarch adds some things to which our Author refers which I shall therefore transcribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they are ashamed if while their former Husbands are alive they are married to others and if they die they mourn which makes them prefer Quiet to the noise of a
Christ but God the Father can in no sense be said to die See Dr. Hammond's Annot. on the Inscription of the New Testament So that this Discourse is to be look'd on merely as the play of an Hellenistical Writer who because he saw that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used for that Covenant whereof Christ is the Mediator and signified also a Testament and Christ was dead thence deduced Consectaries which are true indeed consider'd in themselves but here rely upon weak Principles rather to set off his Discourse according to the custom of that Age than to convert the unbelieving Jews to the Christian Faith by force of reasoning They who think every thing said in these Writings is mathematically demonstrative are greatly mistaken and have not read them with due Attention Nor does this lessen the Authority of this Epistle the Writer of which no where says that he would bring nothing but Demonstrations All the Heads of the Christian Doctrine which he prosecutes are very true and may be demonstrated by other places of Scripture but the manner in which he illustrates them is plainly like the custom of those times as we may see by Philo in whom there are often such accommodations as Divines speak of places of Scriptures and consequences deduced from them in which no regard at all is had to Grammar and the only thing observed is that the thing it self illustrated by them be true That was the way of that Age which we ought no more to wonder at than at our own present Customs Vers 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The similitude between the Old Covenant and a Testament which is here urged is that in both there is a Death observable in a Testament of the Testator in the Covenant of a Sacrifice and that by that Death both are confirmed tho not in the same manner This is but a slight Similitude from which nothing can be philosophically inferred but considering the Custom of that Age an elegant way of reasoning I know that Grotius would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taken in a more general Notion for an explication of the import of the Testator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Will. Which is true where the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brith is translated and nothing is added to shew there is a respect had to a Testament properly so called but where there is mention made of the death of a Testator the Discourse is about the last signification of his Will as in this place Vers 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is fashioned according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sanctuary of Heaven is the Pattern or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the likeness of which the Tabernacle was made See my Note on 1 Cor. x. 7 But wherein consisted that likeness In this that as God in a special manner is thought to dwell in Heaven so he dwelt in the Mosaical Sanctuary This Similitude is certain what is further added out of Philo or others are mere Conjectures and for the most part vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 niceties CHAP. X. Vers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is by its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to reconcile and render them acceptable to God as that they might hope for eternal Happiness from him See my Note on Chap. vii 11 Vers 26. Note b. I. That it is a defection or falling away from Christianity which is here meant there can be no doubt but that we are to understand it of a defection to the Gnosticks rather than to the Heathens or Jews our Author has not proved for there is nothing said in this place which does not exactly agree to those who had revolted to the Syrians or Jews after they had known the truth of the Christian Religion II. What our Author here adds about the contempt of the Governors of the Church I do not see upon what ground it relies for Men did not ordinarily revolt from the Christian Faith out of a contempt of the Governors of the Church but rather of the Gospel it self They forsook the Assemblies of the Christians not to shew they despised their Bishops but to secure their Lives and Possessions for which they had so high a value that for their sakes they trod under foot the Son of God accounted the Blood of the Covenant as a profane thing and reproached the Spirit of Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed is the Office of Bishops but private Men also may exhort one another and there is no mention here of the Governors of the Church III. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of Moses I shall afterwards explain But it is strange that Councils are here appealed to and such examples brought out of them to shew what it is to reproach the Spirit of Grace which is to speak contumeliously of the Spirit vouchsafed under the Gospel to the Apostles Vers 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not simply to violate but by words and deeds to declare a Man will not observe the Law and does not think it ought to be observed or scornfully to reject it And for that wickedness among the Jews there was no Sacrifice of Expiation as we are told in Num. xv 30 where see my Notes add also Deut. xxvii 26 xxix 19 The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to reject in Luke vii 30 x. 16 John xii 48 Jude 8. and elsewhere So the Old Glosses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprobo to reject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refellit disapproves Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr. Hammond observes in the Margin of the English Translation that the Alexandrian Copy reads here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So does also the Vulgar vinctis compassi estis ye have sympathised with the bound which reading is countenanced likewise by the Syriack Interpreter So also it was read in two Copies of R. Stephanus And I doubt not but that is the true reading which was changed by those who rashly supposed St. Paul was the Author of this Epistle CHAP. XI Vers 1. Note a. I. IN the place cited out of Ezekiel in the Chaldee Paraphrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be rendred ausi sunt they took Confidence but impudenter confirmant they impudently confirm viz. sermonem suum ratum fore That their word should be made good or come to pass The Hebrew Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred they have made others to hope that the thing should be accomplished But supposing this our Author's conjecture is nevertheless good II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagints Version of Mich. v. 7 must not be translated to subsist but to hope The Hebrew has The Remnant of Jacob shall be among the Nations and in the midst of many People as a dew from the Lord as showers upon the Grass which does not wait for any Man nor stay
to the number of eight thousand and four hundred plunder'd their Riches Some difficulty there is in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seem to be corrupted II. I don't know why our Author should recur to the Walls of the Temple to explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when besides the Mountain of the Temple there were two other Mountains contained within the Walls of the City under which there had been Vaults made where the Jews hid themselves as he himself relates out of Josephus When there is a natural and literal interpretation ready at hand what need is there of recurring to a violent one However he interprets here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Mat. xxvii 51 Walls better than by Sepulchres See my Note on that place CHAP. VII Vers 4. Note d. I. IT is not to be thought that the Priests of the Jews were so Religious as in a matter which made for the Glory and Safety of the Jewish Nation not to exceed at all in their account of the number of the Paschal Sacrifices And therefore I should not suppose it as certain which Josephus says about this matter who is otherwise very profuse in magnifying every thing which belonged to his own Nation Nor indeed could Palestine contain so great a Multitude in which besides Jews there were a great many Syrians as Josephus in several places affirms II. The Paschal Feast was eaten by all the Jews which at that time were in Jerusalem and not only by the Inhabitants of Palestine For there is no doubt but many that were scattered abroad into other Countries went thither about that time tho all the Males went not nor any one perhaps every Year besides those that were near So that if we compare the Christians of Judaea with the unbelieving Inhabitants of the same Tracts they will be more than our Author thought The calculation which he speaks of is made by Josephus de Bell. Jud. Lib. vii c. 41. CHAP. VIII Vers 1. Note a. I Will not deny but the figures here used in the description of that which St. John saw done in Heaven are taken from the Temple of Jerusalem but I do not think that the things done in that Temple are by way of Vision here described as Dr. Hammond says who yet undoubtedly meant that St. John saw something I know not what done in Heaven like those things which were done in the Temple for he never so much as dreamt that the Priest who went into the Sanctuary offer'd up the prayers of the Christians But a habit of speaking improperly made him express himself very aukwardly and I doubt not but his Conceptions themselves were a little dark and perplexed for otherwise he would never have spoken so harshly But by this means instead of giving light to the Writer we attempt to explain we render him more obscure Our Author here several times mentions the High Priest whom he describes as offering up the daily Incense which it's true he might sometimes do but he did not do it daily For that Office was for the most part executed by the ordinary Priests See Luke i. 9 Vers 12. Note g. Many things might have been said against the former Interpretation which is certainly very violent unless our Author had preferred the latter and therefore I shall speak only to that which to me does not seem at all more probable For that prophetical words may be said to signify any thing particularly it must either plainly appear by the event or be shewn it is the Custom of the Prophets But Dr. Hammond here does neither And therefore I had rather say that as the darkning of the Sun Moon and Stars in the Prophets signifies very great Calamities even such as end in utter Destruction so proportionably the darkning of a third part of them signifies lighter distresses This is the only probable interpretation of this place all others being made up of pure Fancy and Conjecture CHAP. IX Vers 11. Note e. WHAT is this to the Jews who did not worship Apollo Or why should the Devil be called Apollo rather than Jupiter I rather think this Title is to be applied to John the Captain of the Sicarii who is called here himself the Angel of the bottomless pit as his Soldiers like so many Locusts are said to have come out of its smoke in verse 2. the meaning of which expressions is that this John and his Soldiers were stirred up and assisted by the Devil in contriving those Villanies which they executed with so much fury see what Dr. Hammond himself says on vers 1. out of Josephus or rather Josephus himself in Lib. iii. de Bell. Jud. Cap. x. seqq in the Greek Vers 17. Note g. I chuse to interpret what is here said simply and in gross omitting all niceties which are very uncertain about an exceeding formidable Army which should bring very great Calamities among which the principal are burnings and slaughters upon Judaea This is what is meant by the colour of the Armour and the Fire proceeding out of the Mouth of the Horses This only seems to be certain every thing else is but conjectural Of the Discipline of the Roman Armies it may be worth our while to read what is said by Josephus in Lib. iii. de Bell. Jud. Cap. 5. in the Greek CHAP. X. Vers 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Alexandrian Copy reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is a manifest Error 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beten in Ezekiel is not taken for the Belly but for the Stomach For the Meat descends out of the Mouth immediately into the Stomach and those things which remain still in the Stomach may cause a bitterness in the Mouth but not those which have passed into the Bowels If any should doubt whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Stomach he might be referred not only to the Greek Physicians but also to Aelian Variar Hist Lib. 1. c. 1. CHAP. XI Vers 3. Note b. I. IF these Witnesses are to be sought in Judaea I had rather say that two of the famous Churches of Judaea in two distinct Cities as Jerusalem and Caesarea are signified by that name than go to explain the uncertain meaning of an obscure place by a very uncertain Conjecture Our Author builds conjectures upon conjectures and is not afraid lest a structure that leans upon such weak props should fall to the ground But it is the part of a careful Interpreter to be very sparing in Conjectures and in doubtful matters to abstain from Consectaries for the more uncertainties are heap'd together the more that which is said appears to be false or at least the Conjecturers are in greater danger of erring But I confess ingenuously I do not understand these Prophecies and tho I easily see what there is wanting in the conjectures of learned Men to make them seem probable I can my self propose nothing better For which reason I
owes what he says here to Caesar Baronius as many other things which he took and set down out of him without examination which made him judg amiss of the place in Tacitus for Tacitus does not give the least intimation of his thinking that the Christians were guilty of firing the City For after he had said in Annal. lib. xv c. 44. that the scandal of the City's being burn'd by the Emperor's order could not be wip'd off by any humane endeavours nor by the Princes gifts nor by imploring the Gods he subjoyns Ergo abolendo rumori Nero subdidit reos where the Verb subdere is all one as loco veri auctoris alium supponere to substitute another in the place of the true Author and reus does not signify one convinced of any crime but only one that is accused as all know that understand Latin Afterwards he describes the rise and progress of Christianity from Judaea as far as Rome and at length relates the Torments endured by the Christians in these words Igitur primo correpti qui fatebantur first those were taken up who confessed namely that they were Christians not those that set the City on fire as Baronius misinterprets it and after him Dr. Hammond which the following words clearly shew Deinde indicio eorum multitudo ingens HAUD PERINDE in crimine incendii quam odio humani generis convicti sunt then by their discovery a great multitude was convicted NOT SO MUCH of the crime of having set on fire the City as of hatred to mankind If they had confessed it they would have been found guilty by their very own confession I do not vindicate Tacitus for his hatred against the Christians and his shameful ignorance in the business of Religion but only from the Lye which he is falsly charged with Vers 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Here our Author in his Paraphrase after Grotius entertains us with a nauseous Fable about the contention of Simon with St. Peter which I have confuted on 2 Thess ii They that believe such Stories either have not examin'd them or believe what they please not what they are sure is true Vers 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the casting down the Devil from Heaven see my Note on Luk. x. 18 As this casting down from Heaven is to be understood metaphorically of loss of power so also the War which went before it of the attempts of the Jews and superstitious Heathens against the Preachers of the Gospel which Attempts it is prophesied should be vain not of the fabulous Conflict of Simon Peter with Simon Magus CHAP. XIII Vers 1. Note a. I. IT was not worth the while to cite Ausonius a Christian Poet when there were Heathen Poets ready at hand And besides the last Verse is not rightly quoted which is Haec erit aeternae series ab origine Romae not mundi See the four Epigrams which are at the end of the Epigr. of Ausonius There are a great many Medals in which Rome is stiled ETERNAL See Numism Impp. Praestant collected by J. Valentius II. Martial in Epigr. lib. xii Ep. 8. Terrarum DEA gentiumque Roma Cui par est nihil nihil secundum Car. Patinus in the beginning of his Collection Numism Aer Impp. mentions 4 pieces of Coin in which over the figure of a Womans head with a Tower or Helmet upon it there is this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And those pieces were coined by the Synnadenses Temenothuritae Amoriani and Ancyrani He also speaks of other pieces of Coin inscribed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are all names of Blasphemy attributed to Rome and the Romans Vers 3. Note b. I shall add some things here at the end of this Note which will partly confirm and partly confute what Dr. Hammond says I. It 's true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one may by a Hebraism signify that which is first in order or number but as the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ehhad which is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never signifies first in dignity so neither can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify the chief of the heads Nor is it necessary that this Phrase should be so understood that Grotius and Dr. Hammond's interpretation may stand It is sufficient if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do but signify one So that Dr. Hammond had no reason to enlarge Grotius his Note with this false Interpretation II. It is true indeed that Livy affirms caput humanum aperientibus fundamenta Templi apparuisse that a mans head was found by those who dug up the foundations of the Temple but is false that the Oracle was consulted They consulted an Hetrurian Prophet as we are told by Dionysius Halicarnasseus lib. iv Ed. Wechel pag. 257. and he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Fates had determined that that place in which they had found the Head should be the Head of all Italy Which is expressed in this manner by Livy lib. 1. c. 51. Quae visa species haud per ambages arcem eam Imperii caputque rerum fore portendebat idque ita cecinere vates quique in urbe erant quosque ad eam rem consultandam ex Etruria acciverant Which sight clearly portended that that place should be the chief strength of the Empire and the Head of the World and so it was interpreted by the Prophets both those that were in the City and those that were sent for out of Etruria to be consulted about that matter III. That the deadly wound here given to the Beast may be rightly understood of the burning of the Capitol appears not only by what is said by Grotius and Dr. Hammond but also by the opinion which the Records of the Heathens shew them to have had about such an Event For here we are not to consider the thing it self but the mens opinion from which the Christians might rightly argue against the Heathens It was ordinarily therefore look'd upon as a Prodigy if a Temple was touched from Heaven and that Prodigy was so much the greater by how much more magnificent or venerable the Temple was thought to be Livy will supply us with a great many such Examples but see particularly lib. xxvii c. 4. where among other Prodigies it is related Jovis aedis culmen fulmine ictum ac prope omni tecto nudatum that the top of Jupiters Temple was struck with a thunderbolt and almost stript of all its covering So also Cicero in the second Book about his Consulship among the Prodigies portending Catilines Conspiracy made mention of this as appears from lib. 1. de Divin c. 12. Nunc ea Torquato quae quondam Consule Cotta Lydius ediderat Tyrrhenae Gentis aruspex Omnia fixa tuus glomerans determinat annus Nam pater altitonans stellanti nixus Olympo Ipse suos quondam tumulos ac Templa petivit Et Capitolinis injecit sedibus ignes All those things