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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
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
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
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
Interpretation of it which is generally unknown and for the most part ridiculous We must enquire what notion such a word used to excite in the minds of those that heard it not what signification some doting Stoick that thinks every thing to be intended in Fables that his own idle fancy suggests to him affixed to it III. But it will be said that the Etymology of the word is on Phurnutus and Dr. Hammond's side And I acknowledg it is so if that be the true Etymology of it which may with reason be doubted because the word whose original we are inquiring into is almost every where written with a Spiritus asper which is not usual in words compounded with α Privative I confess that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also written with a Spiritus lenis but this not being constant it is probable that the former is the true pronunciation of the word and that the manner of writing it was varied for no other reason than because the Greeks afterwaâ—ds thought that to be the true Etymology of the word which Dr. Hammond gives us So the Author of the Etymologicon magnum says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But with all the Greek Grammarians leave I should say that this is not the true Etymology of the word but that it must be deduced from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be pronounced not only as the Authors of the Masora do ed but ajid The Phoenicians perhaps wrote it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is common for the guttural Letters to be confounded in the Oriental Languages and as the Arabians at this day write it and so from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hajid came haïdes and hades and that word as it is very well known signifies destruction There are a great many words that the Greeks have in vain attempted to find the original of in their Language and which have with good success been derived by learned men from the Phoenicians I could shew why the youngest of Saturn's Sons was so called and assign the reason of the Names of the rest of them out of the same Language but this is not a proper place for it IV. I cannot see the reason why our learned Author citing Esth xii 7 will not allow the Heathen King Artaxerxes a Decree of whose is in that Chapter recited to have had any thoughts of Hell or a place of punishments That heathen King says he cannot be thought to dream of Hell For who does not know that the Heathens believed there was a place under the earth in which bad men were punished 'T is plain the Greeks did and I need not prove the Persians to have been of the same opinion for he that wrote the Additions to Esther was not so well skill'd in the sentiments of the Persians but that he might confound them with those of the Greeks Or however there is nothing that should oblige us to think that as to this matter the opinion of the Greeks and Persians was not the very same Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not as much as to say in English to Hell or in French en enfer for these words do only signify the place of punishments whereas the Greek are more comprehensive and take in not only Hell or the place of Torments but likewise the Elysian fields V. One question there is behind that is not easy to be resolved viz. what notion the Jews who used the Greek Tongue affixed to that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not heap together all that might be said with relation to this matter Two things only I shall observe that may help us to find out the meaning of Christ's words 1. That the Jews had a word in their Language which signified a grave any subterraneous places and the State of the dead and that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scheol which I have treated of on Gen. xxxvii 35 and which upon all accounts it seems likely that Christ here made use of The Syriack I am sure has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now when this word is opposed to Heaven it signifies among the Hebrews the lowest places of the earth and where Heaven is by a metaphor taken for Glory and Prosperity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes obscurity and adversity Thus Isai xiv 11 12. it is said in this sense of the King of Babylon thy pride is brought down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how art thou fallen from Heaven c. And just in this manner Christ here speaks to Capernaum and uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense with Isaiah for a miserable and low condition as he had before used the word Heaven to express the happy State of that City whilst he preached and wrought Miracles in it 2. Amongst the rest of the senses attributed to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Jews who spake the Greek Language all which I shall not enumerate there was that which I said belonged to the Hebrew word instead of which they generally used this Which appears clearly from hence that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were in their speech synonimous Thus whereas it is said by St. Peter that it was impossible for Christ to be left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. ii 27 St. Paul says that he descended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. iv 9 And in this sense St. Matthew or his Interpreter in the room of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christ made use of has used the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this be true as it is likely almost all that our Author says upon this place must of necessity fall to the ground To the other places of the New Testament where this word is found I shall say something when I come to them Vers 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This Verse must be joined to the 25 that Christ may be understood to declare to the Jews as well as Gentiles that notwithstanding their professed eagerness after divine knowledg the true Worship of God his Father and the offices of the Messias were things that they were strangers to For the Jews imagined that the observation of the letter of the Law rendered them acceptable to God whilst they neglected the purpose of the Law-giver which was to make them truly vertuous in the manner that Christ alone has taught us to be And they expected also the Messias to come in the quality of an earthly Prince and free them from that extream bondage which they were under to the Romans So that they neither knew the Father nor the Son Vers 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are to understand this only of the Jews who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were tired by reason of the frequent journies that the Law obliged them to make to Jerusalem and which they took for fear of offending God tho not without a great deal of trouble The design of Christ is to insinuate to the Jews without
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
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
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
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
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
perfectly of Dr. Hammond's opinion as to the use of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I shall confirm by these Verses of Virgil wherein he elegantly describes the Mind distracted with variety of Cares and uses the word dividere Aeneid 8. at the beginning Magno curarum fluctuat aestu Atque animum nunc huc celerem nunc DIVIDIT illuc In partesque rapit varias perque omnia versat Nay and the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be vexed with Care is defined by the Greek Grammarians to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be divided between different Resolutions because it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by changing the Letter E into H. See Eustathius on Homer pag. 80. and 1427. Edit Rom. But there are two things in this Annotation of the Doctor liable to censure The first is his Citation out of the Jerusalem Paraphrase which makes nothing to the purpose it being manifest that those words signify Distrust or Vnbelief not Cares or Distractions And the second is his saying that a Verb in the Singular number cannot be applied to two Nouns whereas nothing is more common in all the best Authors in both Languages than that Construction and which I wonder he did not take notice of it must be admitted according to the reading of the Alexandrian Copy which he prefers before the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. CHAP. VIII Vers 4. Note a. I Don't think St. Paul had a respect to the Hebrew word which perhaps was unknown to the Corinthians but to the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self which he here uses and which properly signifies an Image conceived in the Mind which is no where but in our Understanding and afterwards was applied to other things which are look'd upon as vain Spectres And this is the reason why the Jews who spake Greek gave the name of Idols first to the Gods of the Heathens themselves and then to their Statues All which I shall deduce a little more particularly because it will conduce very much to the clear understanding of this Passage And first of all it must be observed that the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be like unto in which sense it is often used in Homer as for instance in Iliad B. Vers 280. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And near to him stood greyeyed Minerva like to a Cryer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Scholiast Whence the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came to signify an Image or representation of things such as is formed in the Mind And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as H. Stephanus has shewn out of Plutarch signifies sometimes the same And therefore Plato in his Phaedrus p. 346. Ed. Gen. Ficin calls an incorporeal thing supposing it appeared in a visible shape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that remarkable Sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men would be extreamly in love with Wisdom if it did but present some lively Image of it self to their view And because they thought that the Souls of dead Persons were clothed with a certain airy Form resembling outwardly that Body which they inhabited when those Persons were alive that Form they usually called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We frequently meet in Homer with this half Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Images of deceased Men. Virgil renders it simulachra figuras which he thus describes in Aeneid 6. Vers 292. speaking of Aeneas who was going to encounter the Ghosts if Sybilla had not diverted him Et ni docta comes tenues sine corpore vitas Admoneat volitare cava sub imagine formae Irruat frustra ferro diverberet umbras This was the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks when the Jews first came acquainted with them and therefore when they had learned to speak Greek they fitly called the Gods of the Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly because they were but meer human Inventions having no real Existence and partly because they generally worshipped dead men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to use the words of Virgil Horum umbras tenues simulachraque luce carentum Which shews likewise the reason why the Apostle says that an Idol is nothing in the World for the Fictions of Men have no real Existence nor are there any such Images or Apparitions of dead Persons as the Poets speak of no more than there is any Horrendum stridens flammisque armata Chimaera Philo Judaeus Lib. de Monarchia affirms that Riches also are called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are but the fading Images of true good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the things which the Scripture calleth Idols like Shadows and Phantoms which depend upon nothing firm or certain Vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The sense of this Verse is not truly expressed by our Author out of Theophylact. It must be rendred for tho there be they which are called Gods whether in Heaven or in Earth as really there are Gods many and Lords many yet to us there is one God the Father c. By Gods in Heaven are meant God and the Angels in the Earth Magistrates who are also called the Lords of the World But Christians called only the Father by whom all things were created God and Jesus Christ by whom were all things Lord in the most excellent sense The Apostle has no reference to the false Gods or Idols of the Heathens nor to the common way of speaking among the Jews themselves for he grants that those were truly called Gods and Lords He seems when he wrote this to have had in his mind that passage of Moses in Deut. x. 17 The Lord your God is God of Gods and Lord of Lords a great God mighty and terrible whom the Jews ought alone to serve And in like manner St. Paul here teaches that tho there were many that were called Gods and Lords yet there was but one of those Gods and one of those Lords that were to be made the Objects of divine Worship Vers 7. Note b. No body will deny but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Discourse is about the Body signifies to be sick and is taken also for a disease of the Mind if the discourse be about the Mind But I don't think St. Paul here has a respect to the general Notion of a distemper of the Mind or of Sin but rather speaks of an infirm purpose in the profession of the Christian Religion and the observation of its Precepts such as is usual in ignorant People who are hardly brought to an entire renunciation of their former Errors This is the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And these the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. xiv 1 2. which does not signify sick or diseased in the Faith but Persons whose Faith was not so firm and strong
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 〈◊〉 〈◊〉 〈◊〉
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
is not there the Lord of Death but a mortal or deadly Disease In the Civil Law Haeres an Heir does not signify properly Dominus a Lord but Justinian tells us that he who pro Domino gerit represents or manages for a Lord gerit pro Herede does the same for an Heir and then he adds Veteres enim haeredes pro dominis appellabant For the Antients used to say Heirs for Lords But hence it does not follow that because the Heir was the First-born therefore the First-born of an Estate may be put for an Heir and so for the Lord of an Estate II. I think therefore with Beza and others that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant he that was before all Creatures but I interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just in the same manner as if St. Paul had simply said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying no Emphasis at all on the two last Syllables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which come from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring forth Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firstborn is before the rest of his Brethren therefore St. Paul calls Christ the first-born of every Creature just in the same sense as if he had called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Interpretation the Apostle himself suggests to us who explaining his own mind says more clearly in vers 17. he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before all things and in ver 18. calls Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born from the dead that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that was first raised from the dead St. Paul proves that Christ was before every Creature because by him all things were created But no body in his wits ever dreamt that the Man Jesus was before every Creature and therefore this must be understood of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine Reason the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which as St. Paul afterwards speaks it pleased the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should dwell in him See my Notes on John i. III. I know that not only Joan. Crellius and other Vnitarians but also H. Grotius interpret these things of the new Creation and tell us that Christ is called here the first-born of every Creature because he was the first and chief in the new Creation But that is a forced interpretation and remote from tho most usual sense of the words if we consider what follows Besides that in this place it should be said in the praise of Christ that he was before every new Creature that is before the Renovation made by himself and this again proved by that Renovation and repeated in vers 17. is certainly flat and mean when the thing is so evident of it self Compare this place with John i. and see what I have there said Vers 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I acknowledg that things are sometimes said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are constituted or which have acquired a new State as Grotius has shewn in his Prolegomena before the Gospels So Men converted to Christ are called new Creatures and the like I have shewn also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies colonis instruere To furnish with Inhabitants on Gen. i. 1 But if we throughly examin this phrase of St. Paul we shall easily perceive that those interpretations can here have no place Christ is said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have created all things in Heaven which St. Paul afterwards interprets of Angels Now 1 st This cannot signify to constitute the Angels in Heaven which were already in it and performed the same Offices as before 2 ly Nor can the Angels be said to have been put into a new State because nothing new befel them but their becoming subject to the Man Christ upon which account they can no more be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him than the Romans by Julius Caesar because he ruled over them with the title of Perpetual Dictator that is not without speaking very improperly 3 ly Nor would it be any thing more proper to say that the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because Heaven received new Inhabitants into it That these significations or any of them might be admitted it should have been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not the Angels because we might then indeed think if there was nothing in the Context to oppose it that things in Heaven were disposed after a new manner or that there was a certain use of it constituted and settled or lastly that it was furnished with Inhabitants but that the Angels themselves who were already in Heaven before the Man Christ and discharged the same Offices should be said to be created or conditi made the use of the Holy Scriptures will not bear nor the genius of the Hebrew or Greek Languages I observe that the Learned do often err in thinking that any signification which belongs to words when they are found separately or in such or such a particular construction may also be attributed to them in any construction whatsoever But if the reading of the Antients did not methinks the very genius of Modern Languages might teach them that there is a great difference between the significations of words according as they are joined with one another and that the sense of Phrases is quite changed by the addition or alteration of one small Particle To understand therefore the Apostle's mind nothing can be here more fitly devised than this Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who among Men was a visible Image of the invisible God and was with God before all Creatures for by him were all things created c. Ibid. Note b. I do not think the same words can be understood of Angels and Men as if the several Orders among both were intended by the same Names See Grotius on this place Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things were created by him viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the divine Reason and for him that is that the infinite Wisdom of the divine Reason might be made manifest See John i. and my Notes on the first 18 Verses of that Gospel Vers 20. Note c. This Interpretation is violent and forced and tho agreeable enough to Divinity quite contrary to Grammar and therefore I think it is wholly to be rejected For the question is not whether what Dr. Hammond says be true but what the Apostle says in this place I. I acknowledg there is some agreement between Ephes ii 14 seqq and this place for in both the Redemption of Christ is spoken of but that they are perfectly and in all things parallel I utterly deny and so will any one who does but read both places with any Application And therefore this place ought not to be strained to agree exactly with that other II. This reasoning of our Author is inconclusive The Heavens and the Earth signify this lower World this lower World is all one with Men therefore all things in Heaven and Earth signifies all Men
Gentiles as well as Jews The parts of this Argument are false and the consequence illegitimate First it is false that Heaven and Earth does any where signify merely this lower World that is the Earth and the Air lying round about it exclusive of the upper spaces For those words are used to comprehend the whole Universe not excepting the Starry Heaven as appears by Gen. i. I confess Heaven often signifies the Air but then it is not joined with the Earth which must be carefully observed for the usual signification of an entire Phrase is one thing and of single words another Secondly granting that the Phrase Heaven and Earth signifies this inferiour World it will not follow that Men are so called nor indeed are they so ever But thirdly suppose that also were true it must be observed that it is not said here simply that Heaven and Earth were reconciled but all things which are in Heaven or in Earth which is a quite different thing for in this phrase the Heaven and the Earth are clearly distinguished from those who are in them nor can the words Heaven and Earth be here thought synonimous to the name World which often signifies Men. The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or which being twice repeated is a Disjunctive shews also that those who are in Heaven are not the same with those who are on Earth and therefore that Men only cannot be intended Besides tho the word World signifies all Men and Heaven and Earth is called the World it does not follow that Men may be signified by these words all things which are in Heaven or in Earth In interpreting Languages it must not only be consider'd what may be said without absurdity according to Analogy but with Analogy we must join use Quem penes arbitrium est lex norma loquendi Fourthly hence it may be inferred that what our Author adds about the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Creature is to no purpose for it is certain that is often used to signify all Men but that this other all things both which are in Heaven and on Earth signifies the same appears by no example III. If Eph. ii 16 ought to be corrected to Dr. Hammond's mind we should not change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which would here signify nothing but into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the same But there is no need of any correction What follows makes nothing to the purpose and as it does not help Dr. Hammond so it does not hurt me IV. The reconciliation of Angels is not to be understood of a reconciliation with God but with Men who being God's Enemies by evil Works were at the same time Enemies to the Holy Angels which are so intimately allied to God that the Friends and Enemies of the one are the Enemies and Friends of the other But Men being once converted by Christ to a holy and religious Life and made Friends with God they become also Friends to the Angels who love the good as much as they detest the wicked Thus God has reconciled all things into him that is Angels and Men acknowledging and worshipping one Lord Jesus Christ made them Friends with one another and composed one Family of both these orders of Creatures who were before at a vast distance from each other both in their Habitations and Dispositions This is that which is signified in Ephes i. 10 on which place see Grotius It was a Mystery before unknown that the time would come when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is all the Nations upon Earth should become one Family with the Angels as well as the Jews that is should own and worship the true God according to his own prescriptions and so be accounted his Children Which being so what our Author alledges as out of that place in St. Paul to confirm his interpretation of this is insignificant Vers 22. Note d. Grotius and others much better interpret this Phrase of a fleshly Body that is obnoxious to the same Infirmities as ours It is not true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Body tho our Author has several times affirmed it Vers 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is I that formerly persecuted the Church of Christ do now on the contrary suffer many evils for its advantage and go on to suffer with undaunted constancy all that Christ has left me to suffer for his Church So I have interpreted this place in my Ars Critica Part 2. S. 1. C. xii where see what I have said CHAP. II. Vers 8. Note b. I Easily grant that these Words signify Philosophical Doctrines but it does not appear to me that the Gnosticks are here referred to For why may not the Apostle have a respect to the Heathen Philosophers who had not a full and entire knowledg of true Vertue but only some Elements of it No body certainly can doubt but there were Philosophers in all parts of Asia who might oppose the Christian Religion but it is not so easy to prove that the Followers of Simon were so universally dispersed Vers 9. Note c. The Context seeming to require the sense which our Author gives of this place it is probable to me that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here indeed Elements or Rudiments of Vertue but that S. Paul alludes to another Signification of that Word because he opposes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Body of the Deity And that is when it is taken for a Shadow of which Signification we have a clear Instance in these words of Julius Pollux Lib. VI. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they gathered from the Shadow when it was time to go to the Supper which shadow they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it behoved them to make haste if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was ten foot long This he took from Aristophanes in whom a Woman is brought in speaking thus in Concionat pag. 744. Ed. Maj. Genev. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take care as soon as the Shadow on the Sundial is ten foot long to go instantly or neatly to the Supper On which place the Scholiast has the same Observation with that I have set down out ot Pollux And hence perhaps the Representations which are made to us in Dreams were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are as the obscure Shadows of things Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Images and Fictions of Dreams which in a shorter or longer time have their exit So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an obscure and â—aint Description of those Duties which Men ought to perform or the gross and rude Elements of Vertue are very fitly here opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all the Fulness of the Godhead dwelling bodily in Christ. Vers 16. Note e. Tho I deny not but the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet two things hinder my assenting to Dr.
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 another Course of Life Ibid. Note c. For Jerem. xxxv we must read Isai xxxv which place had bin cited by Grotius and others Vers 4. Note d. Here our Author confounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a vain fighting with ones own Shadow with skirmishing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not the same among the antient Greeks Vers 16. Note f. That which is here produced out of the Rabbins I have shewn to be vain on Gen. xxv 31 Esau was certainly profane in this that he despised the last Benediction of his Father as thinking it to be of less value than a Mess of Pottage Vers 23. Note h. There may also be an allusion here to Exod. iv 22 where Israel is said to be God's Firstborn because of the peculiar benefits which God had conferred upon him For the Christian Church succeeded in the place of Israel according to the flesh Ibid. Note i. This is a figurative expression of which I have spoken on Exod. xxxii 32 God is represented to have as it were a Book in which he writes down his peculiar Favourites as Kings have Registers of the names of those whom they imploy in their service or upon whom they confer any benefits Ibid. Note k. I easily believe this phrase was taken from the use of the Jews but our Author who looks here besides for I know not what Agonistical sense ought to have produced at least one place in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified a Conqueror in the Games which he could not do And therefore he ought to have been contented with what he had borrowed from Grotius about the use of the Jews Vers 24. Note l. I. Our learned Author would have done much better if he had followed Grotius what he here says being either wrested or affirmed without reason To begin with his last words I will not say that the authority of the Writers of Liturgies whoever they be is of little moment to the explication of particular places of Scripture because they had scarce any tincture of Critical Learning as every one knows But I will say that our Author supposes here two things which may be called into question First that a bloody Sacrifice was offer'd up by Abel which is uncertain as I have shewn on Gen. iv 4 Secondly that all the Sacrifices were Types that is in the language of our modern Divines Prefigurations of the Sacrifice of Christ which if denied can be proved by no Argument tho I acknowledg there was some likeness between them in which sense they might be called Types and Shadows of the Sacrifice of Christ because of their Similitude not because of a design to presignify one by the other which no one knew of Yet our Author in his Paraphrase attributes his own opinion to the Writer of this Epistle who has nothing at all here about that matter See my Note on 1 Cor. x. 3 II. The efficacy of Christ's Sacrifice is not compared here with the efficacy of Abel's Sacrifice but the thing which Abel called for whether by his own or the Blood of Sacrifices with the thing which Christ demands And therefore the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better things which cannot be referred to efficacy and respects nothing but what Christ obtained But it is said the design of this Epistle is to shew the preheminence of the Gospel above the Law I do not deny it but every particular word does not tend to that design for there are also a great many things intermix'd in it foreign to that design So that I had rather with most Interpreters look upon these words as an allusion to what is said of Abel in Chap. xi 4 which opinion is manifestly confirmed by the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in both places For as there Abel is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of his Blood which in Gen. iv 10 is said to have cried unto God from the Earth So here the Blood of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than Abel or than the Blood of Abel Vers 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is undoubtedly a Periphrasis of Moses but he is not to be thought to have spoken from Mount Sinai when he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave Oracles from which he himself said nothing but in the Camp when he heard the Responses of God from the Sanctuary which he afterwards declared to the People II. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not seem to be Christ who for the most part taught the Gospel upon Earth tho sometimes also but rarely he revealed himself to the Apostles from Heaven after his Resurrection I rather think it is to be understood with Grotius of those Voices which came from Heaven on the behalf of Christ mention'd in Mat. iii. 17 xvii 5 and elsewhere CHAP. XIII Vers 4. Note a. DEs Erasmus and Nicol. Zegerus had gone before our Author in this Interpretation but Beza objects against it the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where if that interpretation be allowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this manner Let Marriage be honourable in all and the Bed undefiled for Fornicators and Adulterers God will judg I am of opinion the Antients read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in a Greek and Latin Copy and in the Vulgar Translation which has enim and that this was changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by those who did not think these words were an Exhortation Vers 9. Note d. When our Author made this collection he does not seem to have looked into Acts xv 40 where to be commended or deliver'd to the Grace of God is without doubt to be recommended by Prayer to the divine Goodness Besides the words which he produces is following are in Acts xiv 26 But he seems to have fallen into a mistake because there is also the same expression in this latter place of the Acts immediately preceding them And thence sailed to Antioch from whence they had been recommended to the grace of God for the Work which they fulfilled But here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be sent to preach the Gospel but to be recommended by Prayer to the divine Grace tho this had been done that Paul and Barnabas might preach the Gospel with success Vers 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He alludes to the Sacrifices offer'd up on the day of Expiation as every one sees But to make the series of the Discourse clear he should have expressed what is here to be understood and upon which that which follows depends Christ is an expiatory Sacrifice which we must eat that we may have an interest in the efficacy of it as we are taught by Christ in John vi 50 and seqq But by the Mosaical Rites no Man tasted of such a Sacrifice so that they who desire to
entertain and we to sup with him that entertains us The meaning of this figurative Expression is that if any one in this life with that sincerity which he ought embraces the Christian Religion he shall be received by Christ into the Mansions of eternal Happiness Our Author did not understand this place CHAP. IV. Vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This Vision as almost all the rest has many things in it resembling the Visions of the Prophets of the Old Testament and the Apostle often uses Words and Phrases borrowed from them for the manner of God's revealing himself to men was to use Phrases to which they were accustomed rather than any other And so because the Christians were used to the reading of the Old Testament God describes future things under the New by the same Images and Expressions by which he had represented them to the antient Prophets This every one must have in his eye that undertakes to explain these Prophecies that by the accomplishment of the antient Predictions he may judg of the New which if he does not he will be apt to fall into very great mistakes For instance we read this Prophecy in Joel ii 30 31. I will shew wonders in the heavens above and wonders in the earth beneath blood and fire and vapour of smoke The Sun shall be turned into darkness and the Moon into blood before the great and terrible day of the Lord come Whoever should understand these words properly and according to the present way of speaking would be mightily deceived and ready to think that they were yet to be fulfilled But St. Peter in Acts ii has told us that they are to be understood figuratively of a spiritual change which the Gospel was to make in the earth And so when we read the like in this Book we must have a care of thinking that the changes which are described as future both in Heaven and Earth before some things here foretold came to pass were really and literally to be accomplished Ibid. Note b. If it were certain that the privileges of Metropolitans were known in that age that the Apostles sat in a lower place than the Bishop of Jerusalem and the Christians at that time were as observant of that external order as they were afterwards Dr. Hammond's conjecture might be born But now to speak in the softest terms all those things being uncertain it will not easily be believed by judicious persons that St. John here alludes to the Church of Jerusalem rather than any other Assembly Vers 4. Note c. The Sanhedrim of the Jews sat in the form of a half circle as is largely shewn by Mr. Selden de Synedriis lib. ii c. 6. and the Head of the Council in the middle seat And hence I rather think that the form of the heavenly Council represented to St. John was taken both because the Sanhedrim was an Assembly of Judges and because it is not certain that in the Apostles times Christians meeting together secretly and in a private house did so carefully observe that order in sitting Our Author often takes it for undoubted that the customs of the second or third Century or also later Ages were Apostolical which he ought not to have done Of the Episcopal seat in Churches see Beveridge his Notes on Can. xi of the first Nicene Council Ibid. Note d. I. Our Author before in Note on v. 2. rejected their opinion who thought this Image of a Court presented to St. John was taken from the Great Sanhedrim because the number was not in both the same and it is strange he was not afraid lest it should be objected to him that it was altogether as unallowable to feign a certain number of Bishops without the authority of antient Records But tho this Image be said to be taken from the Great Sanhedrim it is not necessary there should be a perfect similitude between them But you will say why are there only four and twenty and not lxxii here represented as sitting in Council If I should say I don't know Dr. Hammond's conjecture will not be therefore at all more probable But it may be said that to describe this Court four and twenty Heads of the priestly Order were chosen out of the Sanhedrim because they were in a special manner consecrated to God besides that the Priests only were of divine institution not the rest of the members of the Sanhedrim II. The High Priests of the Jews cannot be said to have worn golden Mitres because they were made of linen and had no gold belonging to them but only a thin plate hanging over the Forehead See my Note on Exod. xxviii 4 Much less do I think there is any respect here had to the Mitres of Bishops which I no more imagin to have been in that age than the rest of the ornaments at this day used by them They had the thing then without the Ornaments and now we have the Ornaments without the thing Vers 5. Note e. I see here nothing that looks like a respect to the Deacons of the Church of Jerusalem unless it be the number of seven which seems rather to be taken from the number of Lamps used in the Sanctuary and that was otherwise common in holy Solemnities among the Jews and other Nations See my Notes on Exod. xxix 29 and Levit. xiv 7 Vers 6. Note f. I. It is a mistake that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the former part because where the discourse is about men to be in the midst of them is all one as to be before them The places in the Acts are in vain alledged for in them it is not properly the middle part or centre that is signified by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor properly the former or hinder part but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is simply before the rest or among the rest in Acts i. 15 and iv 7 for in the other places those words are not found So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will not signify behind II. The Interpreter our Author confutes is H. Grotius who interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly over against the midst of the Throne placing one living Creature upon the steps before the Throne and another behind which is much more probable because he takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in vers 4. according to Dr. Hammond's own Opinion Yet I had rather place two living Creatures before the Throne not on the Steps but even with the ground over against the middle of the Throne and two on the sides for this reason because afterwards in Chap. v. 6 it is said that a Lamb stood in the midst of the throne and of the four living creatures and in the midst of the Elders by which it appears that there was some space between the Throne and the living Creatures From this place our Author disputes indeed against Grotius but so as it appears that he did
not know what himself meant Ibid. Note g. I. He that sits upon the Throne is represented as much greater than the four living Creatures as being God himself whom the living Creatures praise and worship which are undoubtedly the Angels I am apt to think if it were to be enquired who resembled them in the Sanhedrim the only persons that can be likened to them are the Officers that waited upon the Sanhedrim But between these Ministers of God and the Ministers of the Sanhedrim there was almost as much difference as between God and the Prince of the Sanhedrim and therefore there is no similitude to be sought for between them but in this that they might both be called Ministers II. This is much more likely than what is said by our Author who to find out his own meaning makes Apostles inferior to a Bishop which is utterly false for the Apostles having received their Commission from Christ himself had an equal Authority over all Nations and in all Cities and therefore wherever they were had the privilege of the first Seats if any order was to be observed in sitting And they ought not to yield to the Bishop of Jerusalem whom they themselves had ordained What Clemens Alexandrinus says of the Bishoprick of Jerusalem just as if the Apostles out of modesty had not aspired to it is with that learned Writer's leave not agreeable to things themselves It was not lawful for the Apostles to take upon them the Bishoprick of any one City because they were to spread the Gospel through the whole World according to the Command of Christ nor could they without disparaging themselves seek a Dignity less than their own Yet our Author several times alledges these inconsiderate words of Clemens as if they were of some moment But you will say St. James having heard the rest at length in Acts xv sums up the Judgment of the Council after all were agreed which is the Office of a President But it does not therefore follow that he did that as President and so as a thing which of right belonged to him but rather by the impulse of the Holy Spirit who might have pronounced that Decree by the mouth of any that were there present Those holy men were not ambitious of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the Pharisees and therefore among Friends and those acted by the same Spirit every thing doubtless was done without standing upon Order or Ceremonies the effects of mens Pride and Contention Nor do I any more think that St. James here acted as a President than that he sat on a high Throne with some four Apostles attending on him as Metropolitan and Archbishop as our Author calls him and the Bishops of Judea sitting round about which yet must have been done if this representation of the heavenly Court was taken from thence otherwise it has no more resemblance with the Council of Jerusalem than with any other Consistory of Judges III. The Objection our Author proposes to himself is of no moment and might have been solved in one word from what he says towards the end of his second Answer for it is visible that the Antiochians sent to enquire at Jerusalem because there were there a great many Apostles and other Disciples who had conversed with Christ on earth and had received spiritual gifts from him from Heaven who if they had been in the most obscure Village in all Judea would nevertheless have been there consulted They had no respect therefore to the Metropolitan Dignity of the City which our Author here without reason makes a shew of and which was a piece of Grandure not known in those times Of after Ages I say nothing in which it was lawful for Bishops to enter as it were into Covenant with one another and attribute a greater dignity to some seats than to others which Constitution seemed useful and ought not to be changed where it has obtain'd because it may be beneficial to the ordinary sort of Christians Vers 7. Note h. I. These things are not only Conjectures but most extravagant Fancies in which I wonder our learned Author could acquiesce There is not here so much as the least indication of the Standards or Standard-bearers of Israel nor any ground to imagin them alluded to besides that which is said by the Rabbins who are less acquainted with what was done of old than we and whose inventions are justly said by our Author to be absurd But why then did he believe them I confess I don't understand II. On the contrary here is a manifest allusion to the Cherubims who are the Ministers of God not God himself And so it is they which are describ'd and not God of whom see what I have said on Exod. xxv 18 They are the Officers and Ministers of God in executing his Judgments which best of all agree to this place and not Apostles whose Office was not to punish obstinate Offenders What our Author here says out of Eusebius and about some particular Apostles is as absurd as the fictions of the Rabbins Vers 8. Note i. But if we understand the Attendants of God to be signified by those living Creatures which seems to be more probable those Eyes will denote the watchfulness of the Angels in guarding those whom God commits to their care Such another Image presented it self to the fancies of the Poets when they described Argus as set by Juno to watch her Rival Centum luminibus cinctum caput Argus habebat c. which may be read in Ovid. Metam Lib. 1. CHAP. V. Vers 1. Note b. SCriptus in tergo makes nothing to the length of the Roll which tho short might be written on the backside but to the abundance of matter contained in it which was so much that it could not be all written on the foreside of the Parchment as the Orestes of a certain unknown Poet mention'd by Juvenal Sat. 1.5 Summi plena jam margine libri Scriptus in tergo nec dum finitus Orestes Vers 8. Note c. It is indeed the Office of Bishops to offer Prayers and Praises to God in the name of the Churches over which they are set but this Assembly held as in Heaven is not a representation of things done on Earth but as a Celestial Court to set out which there are some colours taken from earthly things So that the four and twenty Elders are rather Angels of the highest Dignity which are as it were God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assistants in this Council which Angels having the Patronage of the Christian Religion assigned them it is no wonder if they are said to present the Prayers of Christians to God and to speak in the name of Christians An Angel is in like manner represented as performing this Office afterwards in Chap. viii 3 4. CHAP. VI. Vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the words being inverted he went out to conquer and did in effect
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
Tim. iv 7 Cubit of a Man for an ordinary Cubit Rev. xxi 17 Curse in what sense Christ is said to have been made it Curse Gal. iii. 13 Cymbals their form use and matter 1 Cor. xiii 1 D. Day of Christ not always to be understood of the Destruction of the Jews 2 Pet. i 19. Daily Bread what Mat. vi 11 Darts fiery what and why so called Eph. vi 16 Deacons in the Church whence so called Luke viii 3 Delivering to Satan not to be confounded with the ordinary Censures of the Church 1 Cor. v. 5 2 Cor. vii 8 and x. 4 5. whether it has any reference to Satan's desiring to have Men deliver'd to him 1 Cor. v. 5 To Deny himself what Mat. xvi 24 Devil whether any reverence be due to him as a Prince Jude 9. To Die unto Sin an ambiguous expression 1 Pet. iv 1 Diogenes Cynicus his Character Luke i. 67 To be Drawn of God what John vi 4 Drowning not us'd as a Punishment among the Jews Mat. xviii 6 E. Earnest of the Spirit what 2 Cor. i. 22 and of the Inheritance Eph. i. 14 Ebimites what Hereticks and whence so called Gal. iii. 1 Ellipses many in the Apostles stile Heb. iv 8 how they are to be supplied Ibid. examples of Elliptical expressions Gal. i. 10 Elxai a Jew his Heresy Rev. ii 4 Epimenides why ciced us a Prophet Luke i. 67 Epistles of Recommendation from one Bishop to another their original 2 Cor. iii. 1 Epistle to the Hebrews why rejected for some time but afterwards admitted Heb. v. 6 p. 548. whether written by St. Paul or another Ibid. ix 2 and x. 34. and xi 21 Eternal why the Gospel so called Luke i. 70 Evangelists relate the same thing variously and why Mat. v. 1. Excommunication ordinary not to be confounded with the Punishments inflicted by the Apostles 1 Cor. v. 5 2 Cor. vii 8 and x. 4 5. Excommunicate Persons whether debarred all kind of Commerce with the rest of Christians Gal. i. 8 Eye how said to be evil i. e. covetous or single i. e. liberal Mat. vi 22 opening the Eyes the meaning of that Phrase Luke xxiv 16 F. Faith taken in several Notion Mat. viii 10 the object of it John xxi 29 to ask in Faith what James i. 6 Famine foretold by Agabus when it happen'd Rev. vi 4 Figs at what time ripe in Judaea and of how many sorts Mark xi 13 The First and the last why Christ is so called Rev. i. 11 Flesh according to it what Rom. iv 1 to be in the Flesh what Rom. vii 5 Fulfilled in what sense places of Scripture are sometimes said to be so Mat. iv 14 Future state upon what grounds believed by the Heathens 1 Cor. xv 19 G. Gates of Hell what Mat. xvi 18 Genealogy of Christ why defective in St. Matt. and how St. Matt. came to divide it into three fourteens Chap. i. 8 Genealogies of the Valentinians owing to whom 1 Tim. i. 4 Gentiles their vocation unknown to the Angels before the event Eph. iii. 5 Glory of Kingdoms what Mat. iv 1 glory for miracles Joh. i. 14 glory of God for God himself Rom. i. 23 why the Man is so called and the Woman the glory of the Man 1 Cor. xi 7 To Glorify God is to confess the Truth Luke xxiii 47 Gnosticks whether they had any reason to fear the Jews out of their own Country 1 Cor. iii. 15 and Prem to Galat. whether they were the troublers of the Churches in Galatia Gal. 1.7 whether they were all suddenly destroyed with the rebellious Jews 2 Thess ii 8 whether they abstained from Wine or forbad others the use of it 1 Tim. v. 22 or attemâ—ted to draw away Servants from their Masters Ib. vi 2 whether there was any one Sect in the Apostles times peculiarly so called Ibid. 20. Gog and Magog sigâ—ify the Turk Rev. xx 8 Grace for Grace what John i. 16 Great God whether he be so called with a respect to the Cabiâ—i or great Gods of the Heathens Tit. ii 13 Grotiâ—s his Posthumous Annotations without reason suspected by Dr. Hammond Rom. xiv 23 and Prem to 2 Pet. Guardian Angels see Angels Gygae whether the Kings of Lydia that succeeded Gyges were so called Rev. xx 8 H. Happiness of Heaven why represented under the similitude of a Feast Mat. viii 11 Head the Custom of Mens having it bare when they appeared in publick and Women veil'd 1 Cor. xi 4 7. head of the Beast which had received a deadly wound to be understood of the burning of the Roman Capitol Rev. xiii 3 Heart how the Law is said to be written in it Rom. ii 15 Heaven whether it can be taken for a name of God Mat. xxi 25 how it is said to have opened Mat. iii. 16 to fall from it what Luke x. 18 Rev. xii 10 the Phrase Heaven and Earth whether it signifies only this Earth or sublunary Region 2 Pet. iii. 7 all things in Heaven and Earth whether they signify Men Col. i. 20 Hellenists who Acts vi 1 Heretick properly who Tit. iii. 10 of what fâ—rt to be avoided Ibid. how said to be condemned of himself Tit. iii. 11 Herodes Antipas Tetrarch of Galilee not Procurator of Judaea Mat. xxii 16 Luke iii. 1 Holy why the Infants of Christians are so reputed 1 Cor. vii 14 Hours how counted by the Jews and the Romans John xix 14 Humanely to speak so what Rom. vi 19 Husband of one Wife in what sense it is said a Bishop ought so to be 1 Tim. iii. 2 I. St. James reconciled with St. Paul James ii 24 Idiotick or rude stile what 2 Cor. xi 6 Idle word which Mat. xii 36 Idolatry whether always joined with unnatural Lusts 1 Cor. v. 10 2 Cor. xii 21 Jerusalem when taken Mat. xxiv 17 whether the Destruction of it was so very sudden and unexpected as is supposed by Dr. Hammond 2 Pet. iii. 16 Jezebel whether it need be understood of any Sect of Hereticks Rev. ii 2 Jews their zeal to make Proselytes became a Proverb Mat. xxiii 15 acknowledg'd their Destruction to be from God Mat. xxiv 3 the Vengeance taken on them by Christ represented by his going out to battel against them Luke ix 31 how they hoped for Justification by the Law Gal. iii. 10 whether they were in so great favour with the Roman Magistrates as to be able to put them upon persecuting the Christians 2 Thess i. 5 and Prem to Rev. whether they were so numerous as Josephus affirms Rev. vii 4 Image of the invisible God how Christ is said to be Col. i. 15 and the express Image of his Person Heb. i. 3 Immortality of the Soul believed by the Platonists 1 Cor. xv 29 Impostors how they were to be known in St. John's time 1 John iv 2 Impossible for what is very difficult Heb. vi 6 Interrogation equivalent to a Negation Mat. iii. 7 Joseph of Arimathaea one of the Sanhedrim Mar. xv 43 Joy