receive a benefit from his Slave But Christ here speaks of Masters that use the utmost rigour and according to the received Notion and Custom I shall only add that our Author has admirably connected this Parable with what goes before in his Paraphrase CHAP. XVIII Vers 5. Note b. THO the Verbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come from the same Primitive yet they cannot therefore be compared with one another for we ought not to consider the significations of their Primitives but the words from which they are most immediatly derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that part of the face or countenance which lies just under the eye and is taken also for a blue Scar caused by a bruise given to that part And because the pugils or cussers used often to strike those parts with their Fists the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signified sugillare to give one a black and blue Eye as it is rendered in the Old Glosses Afterwards the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was metaphorically used to signify disgrace or infamy as by Cicero and Nilus And in the same sense also the Latins often used the words nota and plaga And from this signification of the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came to signify as in this place to defame just as among the Latins likewise the Verb sugillare which is properly to give one a blow upon the Eye signifies also the same with infamare And in this sense undoubtedly it is that the Greek is rendered in the vulgar by sugillare and that rightly The unjust Judg was afraid lest the Woman should defame him and ruin his reputation every where where she went by her cries and complaints The proper signification of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to its etymology is indeed that which our Author says but where the discourse is of God it signifies only to beg so as to obtain and we ought not to insist upon the original of the word for to put God to shame is a phrase that must needs seem intolerable to all but such as are not ashamed when they speak never so clownishly or improperly of which number certainly was the Doctor whose want of expression was equal to his learning The Heathens perhaps would not scruple saying that they put their Gods to shame but I should hardly forgive a Christian that would speak in that manner of God CHAP. XIX Vers 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a Synechdoche saith Grotius for the house is put for the master of the house But I rather think that it is put as it most usually signifies for the Family which by the Master's example might be reduced to a better life or for his Wife and Children who perhaps imitated the one her Husband and the other their Father Vers 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Tho the meaning of Christ in this Parable be sufficiently plain and rightly enough explained by the Doctor yet he did not see the reason of its being so conceived or worded by Christ neither ought Christ to be understood to speak of an independent King or one that went to take possession of a Kingdom which he had a natural right to But he took this Parable from the custom of the Kings of his time who reigned rather by the courtesy of the Roman Emperors than by any privilege of birth Such as all those were who were in Judaea from the time of Herod the Great They could not take the Scepter in their hands without the permission of those who had the supreme Government at Rome Herod the Great took a long Journey that he might obtain the Kingdom of Judaea from Antonius and he did not go in vain for as Josephus tells us Antiq. Jud. Lib. 14. c. 25 26. he went out of Judaea to Rome and thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having received the Kingdom he returned into Judaea And afterwards he took another Journey that he might have his Kingdom confirmed to him by Caesar as we are told by the same Historian Lib. 15. cap. 10. And his Successors were forced to do the same as that Author likewise informs us Lib. 17. cap. 13. Against these the Jews sometimes sent Embassies to Rome either to hinder the Kingdoms being conferred upon them or else that they might procure their being deposed So they accused Archelaus to Caesar by their Embassadors at that Court see Cap. 11 15. of that Book And this shews us the reason why this Parable here is so conceived which it is impossible to learn by our Author's Paraphrase Archelaus for example was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man of noble birth for he was the Son of Herod And this Nobleman went into a far Country viz. Italy to receive for himself the Kingdom of Judaea and to return into Judaea But his Citizens hated him and sent a message after him saying to Caesar we will not have this man to reign over us which nevertheless they could not obtain And so he returned having received the Kingdom or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Josephus speaks And severely punished those Enemies of his who would not that he should reign over them What is said here by Interpreters about the Grammatical sense of this Parable give me leave to say it is very obscure in comparison of this Vers 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius who is followed therein by a great many others thought that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signified any sort of Linen cloth But I believe it is to be understood properly of that particular piece of Linen which serves to wipe the sweat off the Face and which used in Latin to be called Orarium a Handkerchief as has been proved at large by Is Casaubon and Cl. Salmasius upon Aurelian And this as it is now being constantly wore served People for want of a Purse to tie and wrap up their money in which is also sometimes still practised Vers 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instead of this St. Matthew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathering where thou hast not scattered which is to the same sense But St. Luke seems to have expressed this proverbial form of speech most exactly which had its rise from a Law common to the Jews with many other Nations Quae non posuisti ne tollito What thou hast not laid down do not take up Of which Law see my Notes on Levit. vi 3 This was a kind of theft but because those that found any thing after it was lost could not be prosecuted at Law as being for the most part alone when they found it and telling no body of their good Fortune such as restored what they had so found to the right owner were looked upon as fair and just men who acted from religious Principles and not the fear of human Laws And on the other hand a covetous or greedy person
provoked them that they utterly refused to obey him and when Agrippa would have perswaded them to submit patiently to his Government till there was another sent in his room 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a great rage they reviled the King and commanded him to go out of the City yea some of the Seditious were so bold as to fling stones at him And the King seeing the fury of the Innovators to be VNRESTRAINABLE departed into his Kingdom They are the words of Josephus in cap. 29. Afterwards he relates the beginning of the Rebellion to which the Priests and all the leading Men in vain opposed themselves being no longer able to hold in the enraged multitude as they had done in former times Yea many of them were killed as Ananias Ananus Jesus and others whose Authority being once despised those wicked Captains of the Seditious discover'd their minds and shewed that it was a tyrannical Power and not the Liberty of the People that they had aimed at At the same time they set upon the Romans and took courage from the cowardise of Gessius as Josephus declares at large in lib. ii c. 31. seqq So that the Authority of the chief of the Jewish Nation and the fear of the Romans were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the thing that withheld the Jews Which obstacle being removed the Seditious thought the time was now at length come in which they might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 openly declare their purposes and act as the Loaders of the People of the Jews That Simon the Son of Giora who affected to become a Tyrant and robb'd and plunder'd the Acrabatena Toparchia was repressed by Ananus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an Army sent against him by Ananus and the Rulers but he fled to the Robbers which were at Massada and stayed till Ananus and the rest of his Enemies were killed as we are told by Josephus in the last chap. of the 2d Book See lib. iv and v. where the Villanies of these wicked men are at large related This is much move probable than what Dr. Hammond has invented about the dissembling of Simon and the Gnosticks whilst the Jews and Christians did in some measure agree with one another for which he alledges no Argument out of History Vers 7. Note i. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which began to work at this time consisted in this that under the pretence of setting the people of the Jews at liberty yea and of a more strict observation of the Law of Moses a most treacherous and wicked Design of domineering was concealed till the strength of the Conspirators being increased it appeared at last what they aimed at So the Zelots behaved themselves who as an unlawful thing rejected the Sacrifices which used to be offered up for the Romans tho the Priests shewed that it was not a crime to receive Sacrifices from the Gentiles See Josephus de Bello Judaico lib. ii c. 30. who affirms that this was the beginning of the Jewish War In the mean while the Zelots did not think it unlawful for them to commit any villany whatsoever after they had laid aside the fear of punishment The same Historian speaks of them thus in lib. vi cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eleazar the Son of Simon who had first separated the Zelots from the People and carried them into the Temple as offended with the continual bold attempts of John who did not cease from shedding of blood but in truth not enduring to be subject to younger Tyrants than himself went off through a desire of Superiority and thirst after Dominion And in lib. vii cap. 30. after he had said that the Edomites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had introduced into all places the highest Iniquity he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which that sort of men called Zelots had arrived to the highest pitch who stained their Title with the foulness of their Actions For they imitated every evil work even that which had never been done before in the memory of man they did not leave unimitated Tho they imposed on themselves a specious Name borrowed from the love of virtue either their savage Disposition made them deride those whom they injured or they thought the greatest Evils to be Virtues This was a Mystery which was concealed under the name of a Virtue viz. Zeal but in reality it contained the vilest Iniquity which principally discover'd it self when Gessius Florus was President of Judea towards the end of Nero's Reign But there was a Mystery as I said in this also that these desperate Villains made the Liberty of the People of the Jews a pretence for their Robberies whilst their design was to tyrannize over their Countrymen as appeared afterwards by their Actions Of this number were the Sicarii who opposed the Taxing of Judea by Cyrenius and as Josephus a little before says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspired against those who were willing to obey the Romans and exercised all manner of Hostilities against them spoiling and carrying away their goods and setting their houses on fire for they said there was no difference between them and Strangers who so basely gave up the Liberty of their Country for which they ought to fight and professedly chose to be in bondage to the Romans But this was a meer PRETENCE and said only to cover their Cruelty and Avarice as their Actions plainly shewed Hence it appears that before ever S. Paul wrote this Epistle the Mystery of Iniquity began to work among the Jews Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was not one man who withheld the Jews from breaking out into open Rebellion but on one side they were restrained by the Roman President on the other by the chief men of the Nation King Agrippa and a great many Priests as I have before shewed But after these were expelled out of the City or slain the Seditious were at liberty to do what they pleased and accordingly committed the most abominable Outrages and acted contrary to all Laws both of Religion and Humanity See Josephus de Bello Judaico from cap. 28. lib. 2. Vers 8. Note k. I. Our Author truly observes that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are the same wicked persons which were before called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but those I think are the Seditious Jews not Simon and the Gnosticks notwithstanding the mention made afterwards of lying Wonders as I shall presently shew II. The destruction of Simon which he relates out of Arnobius is a meer Fable which Arnobius had taken out of the Clementine Homilies a Book full of Fables This was the fault of Men and the Times not of the Christian Religion which is grounded only upon Truth to take up right or wrong every thing that offer'd it self to their Minds and make use of it against the Heathens whom otherwise they might have overcome with very good reasons and really did so Tho it is manifest that the foremention'd Book is supposititious
that have the Administration of publick Affairs are stirred up to persecute those that differ from them in matters of Religion However that first Doctrin might be born with because if any Man rashly shuts others out of Heaven and erroneously reflects upon the Goodness and Justice of God provided he does not persecute those that differ from him and force them to profess themselves of his Opinion he does more hurt to himself than others because God is nevertheless Gracious and Merciful But he that is for being cruel to those that differ from him does mischief both to others and to the Truth He makes himself a Beast and forfeits eternal Happiness which is promised to reasonable Creatures not to Savages he persecutes the innocent and exposes them to innumerable Calamities in fine he disparages Truth if he defends it by such Methods and if he opposes it he profanes the most Sacred thing in the World and fights against God who is its Author And this is no vain fear about what perhaps will never be we have reason to be afraid lest St. Austin's Authority should move Christians to persecute one another for differences in Religion The thing is actually come to pass already for a certain great and powerful Monarch in whose Kingdom many thousands of Protestants lately lived was chiefly by that Father's Authority moved to attempt and execute those things for which all Europe has justly rung with the loud Complaints of poor wretches that have been forc'd to fly their Country It 's certain the French King who is otherwise no Tyrant could not by any means have been induced to cancel all his past Edicts in favour of the Reformed and make use of the barbarity of Souldiers to extort from them a confession which none of the Clergy of that Kingdom could by all their false reasonings bring them to unless it were after the foremention'd Letters of St. Austin had been read to him whose Authority being imposed upon by Flatterers he thought he might safely follow Let my Censurer go now and resent my being so hardy as to say the truth of St. Austin I speak in that manner who do not use like many others to calumniate the Living and speak untruths in favour of the Dead My Censurer pretends that in Chap. ix where I said that Philosophers and Divines often use words that have no meaning in them and which if any one desire them to interpret they can give no solid answer for which I instanc'd in the words Transubstantiation and Consubstantiation My Censurer I say pretends that I have a respect also to the Trinity and other particular points belonging to the same matter This forsooth is that modest Censurer otherwise called searcher of Hearts who can divine what other Men think tho they are never so profoundly silent Were I to make a Conjecture from what he has written I should say that he did not only exterminate Charity but even Justice and Truth out of the number of Christian Vertues But I had rather think he erred through I know not what Passion that hurried him to the violation of those Duties of Religion which he himself accounted the most sacred My Interpretation of the words Righteousness of God in Chap. xii 17 for God's righteous Precepts has no affinity with the peculiar Doctrins of the Socinians unless it be in the brains of a Man that sees things where they are not and has conceived such a dreadful Notion of the Socinians that upon the least noise he presently imagins a whole Army of them to be coming upon him I am sure Crellius and Schlictingius their chief Leaders give us a quite different interpretation of this place In Chap. xiv I did not say that St. John had the same thoughts of the eternal Reason as Plato but only called the Divinity which dwelt in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Platonical manner and added that it remained to be enquir'd whether S. John understood that word in a Platonical sense plainly intimating that I thought the same word might be taken in different notions I said also that if that word were to be understood in a Platonical sense in St. John we should be forced to go over to the Arians which according to the opinion my Censurer represents me to be of no Man in his wits would say it were necessary to do But this searcher into Heresies forgot that Platonism or Arianism was very different from Socinianism And he knows not or makes as if he did not know that I have in a particular Dissertation explained the beginning of St. John's Gospel in a sense contrary to Platonism Whereas I said that all Christians do at this day very much differ from the Opinion of the Nicene Council he knows that can be manifestly proved from English Books not to mention Latin He knows very well that the learned Dr. Cudworth has proved that the Nicene Fathers and others thought the three Hypostases to be three equal Gods as we should now express it Let him read also the Life of Gregory Nazianzen which I have written and has been translated into English if he does not understand French and he will find that Gregory was undoubtedly of that Opinion The thing is so clear that it cannot be question'd by those who have consider'd it But of this elsewhere In Chap. xvi I rejected the mystical and high flown interpretations and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Antients which are destitute of reason and I still reject them with all the best Interpreters of Scripture I value Rhetorical Arguments which depend only upon the Speakers fancy and are not to be tried by the rule of right Reason no more than my Censurer's Calumnies which are the products of his own fruitful brain Such is his saying that I rejected the Rhetorical Discourses of the Fathers because I think all things to be clear and plain in Christianity and that no Mystery is to be admitted Of which there is not so much as one word in that Chapter where I speak of vain Rhetorick and not of the obscurity or perspicuity or Religion I never thought we had a clear and perfect Notion of all things revealed as I have sufficiently shewn in the 2 d Part of my Ars Critica where I treat of clear and adequate Notions My Censurer who knows the secret Thoughts of mens Hearts ought to have known what I had written in a Treatise he took upon him to censure But he read it only to find matter of Calumny not to do himself any good by it What I said about Concrete and Abstract Notions in Part. ii c. 5. let my Censurer read over again a little more sedately and he will find I had great reason to say that the names of Synods were names of abstract Ideas because many attributed to them things which rather should have been in them than which really were so to heighten their Authority to the prejudice of Religion The Council of Trent is alone
parting of the Clouds and then that a light shone very high out of the Sky as it was in the Gospel of the Nazarenes concerning which matter consult Grotius Plutarch has somewhere this Saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot be understood but of a cleaving of the Clouds by their retiring hither and thither CHAP. IV. Vers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is here related may more easily be conceived to have happened to Christ in a Vision or Dream than really It looks methinks very odd that an Evil Spirit should be permitted to have such a power over our most holy Saviour as to carry him through the Air and then that prospect of the Kingdoms of the whole World could no more be shewn from a Mountain than upon a Plain for what is there to be seen from a Mountain besides Woods Fields Rivers Villages Towns and the like and those only afar off But these things do not use to be stiled in any Language the Kingdoms of the world and the glory of them That which we call the glory of Kingdoms is rather the splendor of a King which consists partly in his splendid Attire partly in his Guards or Attendents and partly in his costly Edifices and other things of that nature So the glory of a Kingdom is taken 2 Chron. ix 25 where Solomon is the subject of the Discourse as afterwards here in St. Matthew chap. vi 29 where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used See also Rev. xxi 25 26. Now it 's true in a Dream the most powerful Kings of the Earth with all their glory might be shewn to Christ in a moment of time as S. Luke says these things were but not if he were awake or from a mountain The Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore may be interpreted here as St. Luke does that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Spirit i. e. in a Vision as Rev. i. 10 And so Ezekiel declares himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch ii 2 iii. 12 when being in a Vision he thought the Spirit took him up And chap. xl 2 we find the same person again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he fancy'd caught up into a high mountain And so likewise St. John Rev. xxi 10 But however by this Vision Christ might learn that his Life would not be without Temptations and that he must do really what he seemed to himself to do in a Dream i. e. strive against Unbelief and Ambition Ibid. Note a. As Satan in Hebrew so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek imports a Hater for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not only signify to calumniate but also to hate and to this latter signification the Septuagint seem to have had a respect when they rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Hebrew word signifies to oppose or hate but never to calumniate Of the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I mentioned we may see an example out of Strabo in Casaubon's Notes upon p. 545. lib. xviii where he observes that it frequently occurs in the same signification in Philostratus In that sense 1 Mac. i. 38 Antiochus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To this the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is synonimous of which see Grotius upon 2 Thess ii 4 Vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the glory and riches which he saw lying in the vast tracts of the earth So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Jews signifies glory and wealth See what I have observed upon Gen. xxxi 1 Apollo in Ovid is represented speaking thus to Phaeton whilst he was looking down from the palace of the Sun upon the Earth Metam l. 2 Quidquid habet dives circumspice mundus Eque tot ac tantis coeli terraeque marisque Posce bonis aliquid nullam patiere repulsam Vers 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Notes upon Chap. ii 23 H. Grotius has observed upon Jam. chap. ii 23 that it was common for the Hebrews to say that such or such a place of Holy Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or was fulfilled whenever any thing came to pass resembling what was mentioned in that place But he gives us no example of it and therefore I shall produce one out of R. Salomon upon Gen. xi 8 where at the words the Lord scattered them abroad he makes this remark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As they had said lest we be scattered abroad upon the face of the whole earth so that Saying of Solomon was verified concerning them What he is afraid of shall come upon him And this way of speaking the Greeks also themselves used upon a like occasion Aelian lib. iii. c. 29. has these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Diogenes Sinopensis used continually to be saying that he fulfilled and underwent all the curses of Tragedy for he was a vagabond and had no home c. i. e. that one might see something in his condition resembling that which the Players in Tragedy used to wish when they were in a rage to others So likewise Olympiodorus in the Life of Plato applies to him a Verse out of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he was lying all along a swarm of bees came and filled his mouth with honey-combs that so that Saying of Homer might prove true of him From whose tongue proceeded a sound sweeter than honey Vers 15. Note e. Our Author should rather have said that several Nations dwelt in this Coast than round about it For there were several Nations that dwelt also round about the rest of Judea We shall be most likely therefore to find out the reason of this Appellation by what Strabo says about the northern parts of Judea lib. xvi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now these Countries lie towards the North and each of them are mostly inhabited by a mixt sort of People made up of Egyptians Arabians and Phaenicians CHAP. V. Vers 1. Note a. THis same History and these very Discourses of Christ are related by St. Luke chap. vi but much more compendiously and not so distinctly whence we may perceive that the Evangelists have not reported the very words of Christ but only the sense of what he said according as their own or others memory suggested it to them And this may teach us that the sense is that which we should principally look to and that we ought not to anatomize or insist too nicely upon every single word Otherwise we shall hardly make the Evangelists to agree with one another As for instance Christ says here in St. Matthew vers 3. blessed are the poor in Spirit but in St. Luke this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting Now if we take these words of St. Matthew in the finest and nicest sense Christ will be found to speak here not of those that are destitute of riches but those who in what condition soever they be are not too
who expected the Messias under the notion of a temporal King and were exceeding desirous of innovations which sort of Men were more fit to raise a sedition than to advance the Kingdom of Heaven by just and proper Methods To prevent therefore the resorting of evil men to him with a design to innovate and so making a wrong use of his Name and Authority he thought it better till that danger was over to have the publishing of the truth deferred Thus Joh. vi 15 we see the multitude after they had been fed by him fell into such a sort of consultation whereupon when he knew that they would come and take him by force to make him a King he departed alone by himself into a mountain It was an extraordinary piece of Wisdom in Christ to take care there might be no sedition laid either to his or his Disciples charge whilst the Gospel was but begun to be preached for if such a thing could have been done with any appearance of justice every body easily perceives that it would have been a mighty prejudice to the Christian Religion Vers 10. Note f. Since our Author in his Notes upon this place has thought fit to put together all that he had observed concerning the different notions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will contribute also my share 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has several significations amongst the Greeks that have nothing to do here but this is to be taken notice of viz. that tho trust be the first notion of that word and its secondary signification is that credit or assent which we give to one who affirms things that we never saw nor have any mathematical demonstration of yet because among things of that kind there are some asserted by all Nations that relate to divine matters and which in points of faith challenge the first place altho we neither see them nor have any mathematical evidence for them therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by way of eminence a perswasion about matters of Religion So Aelian Var. Histor lib. ii c. 31. having said that there was no Atheist to be found amongst the Barbarians but only among the Greeks and that the Barbarians believed that there were Gods who took care of human affairs and foretold things to come adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having a firm perswasion of these things they offer up sacrifices in a pure manner and keep themselves chast and holy c. When the Jews began to write Greek they used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense for the credit yielded to their sacred Writings and those that believed them they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Son of Sirach Chap. i. 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that please him i. e. God are faith and meekness and Ch. xlv 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sanctified him by faith and meekness So 1 Macc. iii. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a body of Jews But the Christians that followed the Jews in their way of speaking gave the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Perswasion of those that believed in Christ and opposed it to a twofold kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnbelief one of which was proper to the Heathens and the other to the Jews who notwithstanding they credited the Old Testament yet refused to believe Christ and his Apostles However in all these instances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a perswasion of those things particularly which the Discourse relates to and as those are various so we may if we please make Faith to be of several kinds But because no one can believe the Authority of any Laws but he must also observe them provided he does not disagree with himself therefore no body could seriously and heartily believe that Christ was sent down from Heaven to men to teach them the way of eternal Salvation without obeying Christ's Precepts just as no body believed the Law of Moses to be the only Rule of Life revealed by God who did not in part at least conform themselves thereto And hence this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came in the Writings of the Apostles to signify not only a perswasion of the truth of the Christian Doctrin but also a disposition of Mind and Practice agreeable to it the necessary effect of believing But it must be observed that in different places of the New Testament in proportion to the Subject treated of this word has a larger or more contracted Notion 1. Where the Discourse is about the Faith of the Patriarchs we are to understand by it such a perswasion of the truth of those things they received as divine Revelations as was accompanied with an answerable temper of Mind and Life In which sense it occurs frequently in the Epistle to the Hebrews Chap. xi and elsewhere 2. Where Christ's discourse is of those that believed in him as transacting upon earth as he does here in S. Matthew and up and down every where in the Gospels by Faith is meant a perswasion of his having been truly sent of God with a power of doing Miracles and of the truth of all his Doctrine as far as it was known 3. But after the Apostles had received the Holy Ghost and expounded the whole Christian Doctrine more at large the notion of Faith included in it a perswasion not only of the truth of Christ's Mission but also of his Apostles and Disciples whose Doctrine God gave a testimony to by innumerable wonders and an assent accordingly yielded to whatever they asserted joined with a Life sutable to such a perswasion And this notion the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has in the Epistles to the Romans and Galatians where St. Paul disputes about Justification For in these places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a living according to the Christian Institution setting aside the works commanded by the Law of Moses only is said to justify i. e. to procure mens being esteemed just or good and pious by God and being acceptable to him And on the other hand the Apostle denies that Works viz. those which were opposed by the Jews to Faith or the Christian Religion did either under the Gospel or ever of old justify And this he makes good by several Arguments which shall in their proper places be explained It shall suffice at present to have run over the different senses that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is capable of and pointed to its original Signification But there is this further to be added that as Faith includes more than a bare perswasion about the truth of a thing in the mind so this perswasion it self must be such a one as is the result of having seriously weighed and examined the Arguments by which the truth of the Christian Doctrine is confirmed For it is not to be imagined that the Centurion for instance did believe in Christ hand over
〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Hebraism likewise such another as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to age of ages that is perpetually or to the very last age Vers 73. Note q. What is said here about the allusion of this whole passage to the names of John and his Parents is a meer trifle only fit for an Allegorist to say not for a serious and exact Interpreter such as Grotius from whom the Doctor took this remark Our Author supposes with others that the name of Zacharias's wife was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elischebah but if that had been her name she should have been called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor do I see why her name might not have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elischebat my God is a Scepter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elischebath my God is rest Ibid. Note r. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must undoubtedly be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Grotius righly thought nor can any thing be imagined more harsh than this Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be delivered without fear whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serve God without fear is a Phrase that every body will acknowledg to be proper when the enemies of Gods worship are so punished and kept under by him as to be incapable of hindring his being openly and publickly worshipped But that which made our learned Author suppose that the Evangelist made use of so harsh a Phrase was the difficulty of understanding what deliverance was here properly spoken of considering the primary notion of the words Zacharias here speaks concerning the Kingdom of the Messias as the Prophets generally did viz. as of a deliverance of the Jews from the dangers that hung over them from their enemies At the time when Zacharias spake these words the Syrians Egyptians and other Heathen Nations that bordered upon Judaea bore the Jews such a grudg and were such troublesom neighbours to them that they could not exercise their Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear where the Heathens were more numerous than themselves nor go up to Jerusalem to offer Sacrifice without danger Nay they were not without some fears and jealousies of the Romans themselves lest being blinded with superstition they should some time or other oppose the Worship of the true God as afterwards they often did Zacharias therefore speaks of the Messias as of one that was about to rescue the Jews from these dangers in agreement with the common opinion nor did the Spirit of Prophecy undeceive him as to this matter and the proper sense of his words is this which I have mentioned But in a more sublime sense this deliverance is to be understood in general of the Enemies of Christianity who were in time to be converted to the Christian Religion so that those who were before a terrour to the Christians should enter themselves into Christ's sheepfold and set the Christians free from all their fears which came to pass only in the time of Constantine It was then and not before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all suspicion misgiving and fear was taken away from the Christians as it is said in the Edict of Constantine extant in Eusebius Hist Eccles Lib. ix c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the side of the wicked was filled with the highest degree of shame and dishonour by the piety of their enemies as Eusebius expresses himself in the next Chapter These seem to be the Enemies here spoken of II. The passage cited by the Doctor out of Prov. i. 33 in the Greek translation will not prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a proper Phrase for these are Wisdoms words But whoso hearkeneth unto me shall dwell safely and at peace and free from fear of evil which the Septuagint render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he shall fear no evil The rest of the passages which he compares with this place in St. Luke are foreign to the purpose CHAP. II. Vers 1. Note b. I. OF this passage in St. Luke the learned Jac. Perizonius has treated in a particular Discourse by it self wherein he has confuted Dr. Hammond and others opinion at large and if I am not mistaken solidly He affirms that St. Luke's words in the 2 verse ought to be rendred thus haec descriptio ante facta est quam praeesset Syriae Quirinus this enrolling was made before Quirinus was Governour of Syria and having examined his reasons I freely subscribe to them and refer the Reader to the Discourse it self II. Our Author has committed a great mistake in his paraphrase upon the 2 verse where he tells us that at that time i. e. in the reign of Herod the Great Palaestine was under Syria whereas it is most certain that the King of Judaea had no dependence upon the Proconsul of Syria and that Judaea was not a province at that time This appears evidently from Josephus Antiq. Jud. Lib. xviii c. 1. where he tells us that Judaea was not made a Province till after Archelaus's banishment But perhaps our Learned Author fell into the same Mistake with Eusebius who says that Josephus made mention of the same registring which St. Luke here speaks of because he affirmed it to have been made by Quirinus whose name is mentioned by St. Luke for which mistake nevertheless he has long since been corrected by learned Men. The passage which Eusebius refers to in Josephus is at the end of his seventeenth book of Antiq. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Archelaus's country was made tributary and added to Syria Cesar sent Quirinus one who had been Consul to enroll Syria and sell Archelaus 's own house See also the beginning of the next book Vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was not only the Custom among the Jews as has been observed by Grotius but also among the Romans as appears by these words in Livy lib. 42. cap. 10. Censa sunt civium Romanorum capita ducenta sexaginta novem millia quindecim Minor aliquanto numerus quia L. Postumius Consul pro concione edixerat qui sociùm Latini nominis ex edicto C. Claudii Consulis redire in civitates suas debuissent ne quis eorum Romae sed omnes in suis civitatibus censerentur There were enrolled of Roman Citizens two hundred sixty nine thousand and fifteen a number somewhat less than ordinary because the Consul L. Posthumius had publickly proclaimed that those of their Consederates who should have returned into their respective Cities pursuant to the Order made by the Consul C. Claudius should not any of them be enrolled at Rome but in the several Cities to which they belonged Vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the Shepherds having spent the night abroad in the open Field it cannot be inferred that the Birth of Christ was not in December as G. J. Vossius has very well shewn in a small Treatise de Nat. Christi But the Antients
with more tenderly and others more severely as Dr. Hammond observes See what Pricaeus has collected on this place and my Note on James ii 4 ANNOTATIONS ON THE Revelation of St. John the Divine AT the end of the Premon Tho I think Dr. Hammond's Interpretation of the Apocalypse may as easily be defended as any other yet some things he says here which seem to need correction and which I shall briefly take notice of I. He represents to us the Christians of Asia Minor as being as much afraid of the Jews and Gnosticks as if they had sent Proconsuls into Asia or at least the Roman Magistrates were so entirely in their Interest that the least complaint they made of them would be pernicious to the Christians For unless this be true the Christians would have had no reason to be so much afraid of the Jews or to think they were delivered from Persecution by the Calamities of that People But that the Jews had so much Power or were in so great favour with the Roman Magistrates that at their instigation they dealt cruelly with the Christians does not appear by any History We find indeed in the Acts that the Jews exasperated the Heathens as much as they could and raised Seditions and went to the Magistrates to accuse the Christians but we find also that they were but derided by them see Acts xviii 12 seqq The Christians that lived in Asia Minor had most reason to fear the Statuaries Painters Priests and other Men who made a gain of Idolatry and any superstitious Persons whatsoever but not the Jews who were as much hated by them as the Christians see the Story of the Tumult at Ephesus which is in Acts xix So that what is foretold of the destruction of the Jews belongs primarily to them that lived in Judea and the neighbouring Countries who were really to be delivered from the Persecutions of the Jews and secondarily also to others especially those which had gone over from Judaism to the Christian Religion and who would be glad to see the Prophecies of Christ and the Apostles fulfilled and be confirmed in their Faith by that means II. I don't know why our Author thought the Edict of Claudius about expelling the Christians or Jews out of Rome reached as far as Ephesus For they that were only expelled out of Rome were not forced to go out of other Cities of the Roman Empire unless it was so order'd in the Edict By the word Rome no body ever understood the rest of the Cities of the Roman Empire see Interpreters on the place in Suetonius and on Acts xviii 2 If therefore St. John was banished at that time and transported from Ephesus to Patmos it was not because of the Edict of Claudius but for some other reason But the Chronology of those times the accounts of which are not taken out of the Writings of the Apostles is very uncertain III. Our Author does not speak accurately where he says that Domitian was Governor of Rome whilst Vespasian was in Judaea he should have added either in Egypt or whilst he was upon his Journey for Vespasian did not stay long in Judaea after he was saluted Emperor IV. There being nothing not only more uncertain but even more false than the Menology of the Greeks and the Martyrology of the Romans as those learned Men who have touched upon them have shewn I don't see what made Dr. Hammond scruple to disparage their Authority This I am sure would have been much better than to wrest every thing that he might not seem to contradict them as to the time when Antipas suffer'd Martyrdom But I shall say something of that on Chap. ii 12 V What he says here of the sudden destruction of the Gnosticks is false as I have shewn on 2 Thess ii 8 CHAP. I. Vers 4. Note a. I. THERE is no doubt but Asia here signifies the Proconsular Asia But according to the Roman Custom the Neighbouring Cities no otherwise depended upon a Metropolis than as they resorted to it when a Roman Magistrate sat in Judgment for they were not governed by Provincial Magistrates of Corporations Which being so I cannot see why the Bishops of these Cities are supposed to have ruled over them with a Metropolitan Power not to say it is very uncertain whether there was in the beginning any Hierarchy constituted according to the pattern of a Civil Government For what later Writers say of that Age is not sufficiently certain because they speak of it in the words of their own times and call those Metropolitans and Archbishops which were stiled simply Bishops Such a way of speaking is deceitful and may be apt to perswade the unwary that not only these Names but also the Power that was joined with them in the following Ages were known in the Apostles times I had rather our Author in his Paraphrase of the New Testament had abstained from them II. Dr. Hammond had not look'd into the Digg Lib. 1. Tit. xvi Leg. 4. S. 5. where Vlpian does not speak himself but alledges the words of Antoninus and somewhat also otherwise Our Emperor Antoninus Augustus at the desire of the Asians wrote back that a Proconsul was obliged to go by Sea to Asia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is and among the mother Cities to touch first at Ephesus The place also in Pliny is false quoted out of Lib. vi instead of Lib. v. Vers 6. Note d. I. I wish Dr. Hammond had alledged some Edict of the Roman Emperors or Magistrates obtained by the Jews whereby the Christians were forbidden to meet together before the destruction of Jerusalem for I do not remember that I ever read any in Ecclesiastical Writers or others which yet if it be uncertain or false as I verily think some of those things which he says in the foregoing Annotation must needs be false or at least uncertain And from the destruction of Jerusalem to the reign of Adrian the Jews were too odious upon the account of their Seditions to prevail with the Roman Emperors or Magistrates to persecute the Christians as our Author well proves in what follows II. That Dr. Hammond might shew that the Christians reigned as he speaks after all the hopes and power of the Jews were taken away he is forced to extenuate those ten noted Persecutions which it's certain some of the Antients too much aggravated as has been solidly proved by Mr. Dodwell in his Dissert de Paucitate Martyrum But tho I do not deny but that in the fourth and following Ages the number of Martyrs was very much encreased yet I do not see how the condition of the Christian Church in the second and third Centuries could be represented under the similitude of a Kingdom unless that Kingdom be very faintly understood I had rather this had been referred to later times Vers 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This day which in the words of Andreas Caesariensis alledged by our Author in the Margin of