10 undoubtedly to perform there the Office of an Evangelist Which Function can hardly consist with the Office of a Bishop watching over the Flock committed to him with that care and diligence he ought The Testimonies of the Antients about this matter who judged rashly of the times of the Apostles by their own and spake of them in the Language of their own Age are of little moment and so do no more prove that Titus was Bishop of the Island of Crete than what Dr. Hammond says proves him to have been dignified with the Title of an Archbishop So the Antients very unanimously affirmed that St. Peter was the first Bishop of Rome but the more judicious sort of Persons presently discovered them to be in an Error CHAP. I. Vers 2. Note a. IT deserved to be noted that in this one Verse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in two several senses for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies eternal Life that is which shall never have any end but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal times is no more than antient times This is a usual thing with St. Paul of which see what I have said in my Ars Critica P. 2. S. 1. c. 6. Vers 12. Note c. I. I do not believe Phavorinus read these words otherwise than we but rather set them down as he remembred them It is an improper Etymology which our Author gives of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein contrary to all Analogy Μ is inserted between two words Clemens Alexandrinus gives us a much better interpretation of it in Paedag. Lib ii c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an intemperance about Food and as the word literally signifies a madness in the Belly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Mad. This Etymology is suggested also by Phavorinus which I wonder our Author did not take notice of II. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in Epimenides and in St. Paul signifies what it ordinarily signifies that is idle and slothful as Gluttons usually are It 's true Slothfulness and Gluttony are very often attended with Uncleanness but Idleness and Uncleanness are not therefore the same In Ezekiel Idleness does not signify Uncleanness but that which is the cause of it Behold saith he this was the Iniquity of thy Sister Sodom Pride fulness of Bread and abundance of Idleness was in her c. CHAP. II. Vers 2. Note a. BY a comparison of this place with 1 Tim. iii. our Author has well shewn that the Discourse here is about Deacons but there are two things he will hardly perswade those that understand Greek and are exercised in the reading of these Books to believe One is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is distinguished from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both those words being promiscuously used in the Version of the Septuagint as well when they signify Dignity as Age as Kircher's Concordances will shew The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for a Judg in Isa iii. 2 Lament ii 21 v. 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same in Levit. iv 15 Num. xvi 25 and elsewhere often And so in many places both these words are used for an old Man The degrees of Comparison ought not to be urged against the perpetual use of the Language especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being properly said with a respect to younger or young As these two last words signify the same so likewise the two former and the two last as Logicians speak are correlates to the two first They are used also indifferently in the New Testament Compare Philem. 9. with 2 John 1. 3 John 1. The other is that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers 6. signifies Believers who have no Office in the Church It signifies only young Men as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies before Women See what I have opposed to Dr. Hammond on Luke xxii 26 Vers 3. Note b. Tho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to ordain or constitute it does not follow that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the rank of those who are constituted in any certain Office For nothing is more common than for Derivatives to depart from the signification of their Primitives So that the use of a word must always be joined with Analogy and Etymology unless perhaps it be a singular word or the series of the Discourse shews it must necessarily be understood in a particular sense But neither does the series of the Discourse in this place favour our Author and Use is evidently against him The Deaconesses are commanded to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to go in such a dress and behave themselves in such a manner as became Women consecrated to God This very well agrees with the whole series of the Discourse and Use constantly interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a dress habit or gesture of Body Consult J. C. Suicerus in his Thesaurus Ecclesiasticus or any other Lexicographer Vers 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Gentleman of great reading who published some years ago Notes and Observations on the Epistle of Polycarp thinks St. Paul here so alludes to the Cabiri or great Gods that were worshipped not only among the Samothracians but also in the Isle of Crete as to oppose Christ to them And it is certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chebir in Arabick signifies great and thence the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to have been formed as S. Bochart well conjectured Those Gods also were thought by some to be the same with the Corybantes which every one knows were very much worshipped in Crete And there was a mighty talk concerning their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as of other Gods as the learned Gentleman before mentioned has largely proved But I think there is more wit than truth in this Interpretation there being nothing in St. Paul's words that shews he had a respect to the Religion of the Cretes for if there be it must be something else besides the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearance and of the great God which were often in the mouth of the Jews without any allusion to the Isle of Crete or its Gods See the Greek Index of Kircher's Concordances CHAP. III. Vers 10. Note b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he that follows any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect whether its Doctrins are true or false But the Doctrins of the Apostolical Churches govern'd by the Apostles or by Apostolical Men that agreed with their Teachers being true whoever departed from their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word being understood in a good sense did by consequence maintain false Doctrins And hence Persons of erroneous Opinions whether they were such as desired to live in the Church provided they might be tolerated or whether they chose to
separate themselves from it were afterwards called Hereticks But as there is a difference to be made between Men and Times so also between Hereticks and therefore this Precept of St. Paul must not be urged beyond what he intended it Whoever heretofore departed from the Apostles did by that very thing deny themselves to be Christians because they contradicted inspired Men from whom alone the Christian Doctrin could be learned and whose Authority was confirmed by Miracles Those undoubtedly were to be avoided by Christians who when they had believed the Apostles did afterwards reject their Doctrin and follow other Teachers But those who after the Governors of Churches were not inspired nor endued with a Power of working Miracles seemed to themselves to observe in the Churches a departure from the Apostles in things themselves tho they were cunningly dissembled and requested a reformation of those Errors from the Governors of Churches these I say were not any longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be avoided if they could truly charge others with dangerous Errors and Tyranny These cannot have that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bugbear name of the Church objected to them as if the greatest number which are qualified with that name could not by degrees at least fall off from the Doctrin of the Apostles and all that separated from it must necessarily be in a state of Damnation Ibid. Note c. I. Besides the difference which our Author has observed between this place and the words of Christ in Mat. xviii there is this further observable that there Christ speaks of an injury done to any private Man and which if it endamaged him it was only with relation to his private Affairs but here the Discourse is about a departure from the Apostles Doctrin which concerned both the Apostles and the whole Church in which case one or two Admonitions might be sufficient to know whether those who separated themselves from the Churches would again return to them Yet I do not think the words of St. Paul are to be taken so as if he forbad such Men to be admonished a third time before they were avoided if there was any hope of reclaiming them He only says after the first and second Admonition to shew Christians that Men are not to be given over for lost presently after the first Admonition but to be often admonished Surely Christian Charity will not allow us to number St. Paul's words so as if after two Admonitions without any regard had to Circumstances it were necessary to proceed to Excommunication Here are no Lawyers forms in which Words are weighed and Citations counted but only a repressing of an overhasty Judgment that no one might be condemned unheard or given up too soon II. As in Mat. xviii 17 Let him be unto thee as an Heathen and a Publican does not signify Excommunicate him for the Discourse is about any private Men who had not the power of Excommunication so also in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to Excommunicate but do not any longer converse with him after several Admonitions given him to no purpose avoid him It is plain this is the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor can it be applied to Excommunication unless the thing it self requires it But here there is no necessity of its being taken in that sense because an Heretick was self-excommunicate and because he made a new Sect and did not look upon Excommunication as a Punishment Sinners who desire to continue in the Church notwithstanding their sinful practices are excommunicated that they may be reclaimed to a more Holy Life when they see they cannot be accounted Members of the Church as long as they live wickedly not those who voluntarily separate and will no longer communicate with the Church The following words confirm this interpretation which is also Grotius's III. I have shewn on 2 Cor. xiii that that place of St. Paul is wrested by our Author and I will not repeat what I have there said Vers 11. Note d. Here our Author does not seem to be sufficiently consistent with himself having before interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to avoid of Excommunication besides he does not clearly enough shew what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he confounds the present Churches with the Apostolical which in that Age agreed with their Teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is one who forsaking the Apostolical and Christian Assemblies did by that very thing deny himself to be a Christian and therefore ought not any longer to be accounted a Christian by his own judgment He was to be avoided therefore by Christians of whose number he denied himself any longer to be But now there are a great many who are called by other Christians by the hateful names of Hereticks and Schismaticks who yet cannot be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they endeavour as much as others to understand the Doctrin and Precepts of Christ and conform themselves to them and no less hope to be saved by the Grace of Christ alone In this imperfect state of Mortality many Errors creep into mens Minds through ignorance or prejudice and weakness of Judgment who live no less Christianly as to other things than those that are free from such Errors And it would be very unjust to call such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they separate from others Again they who denied themselves to be Christians could not complain if they were avoided by the Christians but one that charges others with what he thinks to be Error and cannot be present at their Assemblies unless he approve them and therefore absents himself from them but yet does not avoid the Men themselves or treat them less Christianly is highly injured if equal courtesy be not shewn him This which was plain of it self I thought fit to say in a few words because our Author did not seem clearly enough to explain the mind of the Apostle not that I designed to handle the thing as it deserves Vers 14. Note f. In the place of the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a business not a providing of necessaries for Life See Grotius on that place ANNOTATIONS On the Epistle Of St. Paul the Apostle to Philemon AT the end of the Premon I have observed on the Premonition before the Epistle to the Colossians that that Epistle seems to have been written according to the account of the most exact Chronologers in the Year of Christ lxii or the ix th of Nero. Vers 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is my Son for St. Paul accounted all those he had converted to the Faith of Christ his Children and it is usual for Children to be called the Bowels of their Parents So Cepteus in Ovid. Met. Lib. v. Fab. 1. speaking of his Daughter Andromeda Sed quae visceribus veniebat bellua ponto Exsaturanda meis ANNOTATIONS On the Epistle Of St. Paul the Apostle to the Hebrews CHAP. I. Vers 2.
Paul here speaks as Grotius before our Author had observed of that Rod with which he had chastized Elymas the incestuous Person Hymenaeus and Philetus and with which St. Peter had chastized Ananias and Sapphira but I confess I cannot digest what Dr. Hammond here and elsewhere does viz. the confounding of that miraculous Power of the Apostles with the ordinary Excommunication of Bishops He ought to have proved first that that delivering to Satan or any other such Punishments inflicted by the Apostles were the arms not only of the Apostles but of all the Governors of the Christian Church which he neither ever did before his Death nor I believe would ever do if he were to live again This was a Seal which God set to the Apostles Doctrin to fix the Christian Church upon a lasting and immoveable Foundation and all the rest of the Miracles wrought in the Apostles time were designed to the same end But that being once settled no Man had such a Power granted him nor can any one be supposed to have had the like Authority II. However it is well observed by the Doctor that carnal here is all one with weak which I shall confirm both by Reason and Examples The Flesh is very often opposed to the Spirit that is the Body to the Soul in which comparison the Flesh is the most infirm and feeble and hence the word carnal came to signify weak as it is used in Isa xxxi 3 where the Prophet thus bespeaks the Jews who put too much confidence in the Egyptians The Egyptians are Men and not God and their Horses Flesh and not Spirit the Lord shall turn his Hand and he that helpeth shall fall and he that is holpen shall fall down and they shall all be consumed together To this purpose also is that saying of Christ in Mat. xxvi 41 The Spirit indeed is willing but the Flesh is weak III. Tho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes Excommunication in the Writings of the Fathers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very aptly be applied to a Mind full of Pride and Obstinacy and by those Vices fortified against the Truth yet it in no wise follows that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Excommunication of an obdurate Sinner What words do or may separately signify they do not always signify conjunctly as every one knows who is any thing of a Critick in this sort of Learning The reason is because one Phrase can have but one metaphorical sense belonging to it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being properly a strong Hold or Fence and here translated to signify whatever Flesh and Blood puts in the way of the Gospel to hinder the success and efficacy of if it is necessary that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred the destruction of the Fence and to destroy the Fence by a Metaphor taken from Military Affairs So in vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to excommunicate those that reason but to overthrow reasonings Nor let any one say that Fences are destroyed and Reasonings overthrown by Excommunication for granting that yet it will not follow that the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these Phrases signify to excommunicate and excommunication IV. It is a pleasant mistake also in our Author which his too great desirousness to find Excommunication every where spoken of in the Writings of the Apostles led him into when he says that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers 8. signifies Excommunication where St. Paul saith that he might boast of the Power which God had given him for edification and not for destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For who does not see that the opposite here to the Edification of the House of God is not excommunication but destruction One may as well say an Edifice is excommunicated meaning that it is destroyed as that an excommunicated Person is edified to signify that his Sins are forgiven him The same must be said of Chap. xiii 10 where the same Phrase occurs V. Even in Ecclesiastical Writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not properly signify Excommunication but only Abdication or degrading from Office and is applied to Clergymen nor is it always joined with Excommunication See Intt. on the Eleventh Apostolical Canon Vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Author intrudes again into this place the Censures of the Church without any distinction whereas those Apostolical Arms of which I before spake are here intended And indeed with whatever Arguments any Philosopher came armed or what sublimity soever his Reasonings seemed to have in them if he attempted to disturb the Church by Heretical Doctrins and went to resist the Apostles as if he had found them in an error the Apostles could presently shew how much he was mistaken by sending a Disease upon him such as Blindness which St. Paul inflicted on Elymas or delivering to Satan to which others were subjected For these were plain signs by which it appeared that God approved of the Apostles Doctrin But in ordinary Excommunication the case is otherwise For all that can be concluded from that is that when any one upon the springing up of some new Controversies was excommunicated for disagreeing with the Bishop of the Church to which he belonged the Bishop and the rest perhaps of the Clergy were of another Opinion which might as easily be the worse of the two as the better For Excommunication was a certain evidence of Mens differing among themselves but not that the excommunicate Person was in an error because one that had the Truth on his side might be excommunicated by ignorant and prejudiced Persons But if any were chastised in the manner aforesaid by the Apostles viz. by having a Disease inflicted on their Bodies this was an infallible proof of their being Hereticks because God would not have suffered any pious orthodox Person to undergo a Punishment which he had not at all deserved Besides that a Miracle wrought in confirmation of any Doctrin such as this was the present inflicting of a Distemper upon Mens Bodies was of it self sufficient to shew the falsness of any thing advanced in contradiction to it tho with some appearance of probability but certainly the Excommunication of any Bishop who might as easily abuse his Authority as others fall into Error was no sure evidence of any Man 's being an Heretick These two things therefore must not be confounded nor the ordinary Governors of the Church equal'd to the Apostles in their Censures any more than in other Gifts and Endowments as our Author occultly does whether designedly and knowingly I cannot tell but I am sure without reason CHAP. XI Vers 2. Note a. I. THE first signification which our Author produces out of Pollux sutes best with this place for St. Paul does not say simply that he was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot
〈◊〉 〈◊〉 〈◊〉 when the words of a Prediction are so conceiv'd as to respect indeed primarily a certain event but yet so also as to shadow out something that is of greater importance So Hosea spake indeed directly of the Israelites but because the bringing of the People of Israel out of Egypt was a type of Christ's return out of the same Country into Judea therefore in speaking of the type he is to be thought to have spoken concerning the Antitype also But there are a few things to be observed with relation to this matter which the most learned Interpreters have past by First to use the instance of Hosea it must be confess'd that no body living in that Age could have possibly discern'd any prediction in those words of his but by an intimation from the Prophet himself viz. that tho he spake of a thing that was past yet he had his mind upon an event that was to happen at some Ages distant of which the former was a typical representation Otherwise who could in the least suspect that there was any Prediction latent in a simple relation of matter of Fact Israel was a Child and I loved him and called my Son out of Egypt No body sure will say that the Jews who were far from being a subtil People could ever of their own heads without any advertisment have discover'd here a Prophecy The same we are to think of all other Prophecies of this kind 2 dly Since it is no where found in the old Testament that any such Intimation or Advertisment was given either we must acknowledg that no Prophecy being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could be understood by the Jews before the event or else that the Prophets did privately instruct their Disciples if not also admonish the common People that whenever they recounted any of God's past favours or when they spake of themselves they had in their minds a respect to something future Nay it was necessary they should have particularly and severally interpreted every Prediction of that kind and pointed to the event which it had a respect to for otherwise who could be so subtil as between two not much differing events to discern which of 'em was designed in the Prediction But the first of these having been confuted by Mr. Dodwell we must necessarily admit the latter and say that there remained among the Jews in Christ's time several traditions concerning the sense of Prophecies handed down from the Prophets themselves The reason why they did not commit those traditions to writing I confess I do not clearly see but it does not follow from thence that there were no such unwritten Doctrines Nor do I deny but that this way of teaching had its inconveniences and that some false opinions might creep in amongst the true traditions but our enquiry is not what would be most convenient or what we our selves should have done but what was done which is the only thing to be considered in searching into Antiquities 3 dly The same we must think of the types and of typical Predictions for no body that was not first warn'd could ever understand those things that were done or which came to pass to have been representations of things future 4 thly Unless these things be so all the use of those typical Predictions must have been confin'd to those to whom they were explained after the event which how small that is appears from what we have cited out of Mr. Dodwell at the 2 d vers And not to repeat what has been said by him I might at least gather from hence that no Arguments could be brought from that sort of Predictions to convince Infidels by and whatever weight they had among Christians it was intirely owing to the Authority of the Apostles and not to the Evidence of the Arguments For it is manifest to all that understand Hebrew that the Prophet speaks concerning Israel and that he should speaking of their going out of Egypt have had a respect to Christ's return into Judaea would have been impossible for us to know without a Revelation And therefore we must be oblig'd to say that the Prophets left their Disciples a Key q. e. by which to unlock their Predictions which would otherwise have been shut up out of every body's view And had not this been so it is certain the Jews could never have grounded their expectations of a Messias upon some places in the Prophets out of which no such matter could be fetch'd by the mere assistance of Grammar nor would the Apostles have cited them as making for their purpose For both the former had made themselves ridiculous if they had neglected the grammatical sense and recurred without any other reason than their own fancy to a more sublime one and the latter had been but ill Disputants to produce such Passages as might be hiss'd at The Authority of the Apostles ought not here to be objected as that which added strength to their Reasonings for they themselves did not rely upon their own Authority but upon the force of their Arguments You will no where find it said that Prophecies ought so or so to be interpreted because the Apostles who were inspir'd by the Holy Ghost and whose Doctrine God confirm'd by Miracles did in that manner interpret them but this they take every where for granted that they should be so explained as they explain'd them from the receiv'd Opinion amongst the Jews Vers 23. Note l. Many think it strange that the Prophets should here be quoted when no such thing as what is here mentioned can by the help of Grammar be deduc'd from any words of the Prophets for there is no place from whence it can be grammatically gather'd that the Messias was to be called by this name of a Nazarene That which is drawn from the meer similitude between the words Netser and Nezir is harsh and far-fetch'd By what means therefore could this be deduced from the Writings of the Prophets It must be doubtless by an allegorical Interpretation of some place which was vulgarly known in those times but is not now extant And this seems to be the reason why St. Matthew did not produce any one Prophet by name but said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophets in the plural number as referring rather to some allegorical sense than any Scripture words as Jerom has well observ'd So the Writers of the Apostolical times used to cite a Tradition just as if they were the very words of Scripture as we may see frequently done in the Catholick Epistle of Barnabas Chap. vi and especially where the Discourse is about the Scape-goat He brings us as out of the Scripture these words as they are extant in the antient Version Exspuite in illum omnes pungite imponite lanam coccineam circa caput illius sic in aram ponatur cum ita factum fuerit adducite qui ferat hircum in eremum auferat portet illum in stirpem quae
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
head without reason or due consideration He had without doubt seen some of his other Miracles and heard his Doctrine and had been made to believe that there was nothing too difficult for Christ who had all power given him by God to do This his Discourse manifestly shews But he could never have examined Christ's Doctrine and Miracles as it was requisite he should unless he had been freed from two of the mightiest Impediments to it whereof one is Obstinacy whereby we become impenetrable to all reasons be they never so strong and the other a wicked Life which makes Men unwilling to believe those things the acknowledgment whereof would render it necessary for them to live otherwise than they did before And therefore it is that Faith has such a commendation bestowed upon it which matter I have discoursed upon in my Notes upon Gen. xv 6 and have there quoted out of Philo a very remarkable passage in which Faith is commended Vers 11. Note h. It is no wonder when men are neither able to discourse themselves nor to understand what Beings of a different nature say about the Concernments of another Life but in Metaphors taken from the things of this that the future Happiness is described in this place by the similitude of a Feast But yet I believe that Christ was not the first inventor of this similitude but borrowed it from the Jews of that time amongst whom it was in daily use and who also were beholden for it as they were for many other things to the Greeks The Poets of that Nation in order to represent Ixion as a most happy King feigned him to have been entertained at a Feast by the Gods The same they said of Tantalus who to use the words of Pindar in Olympion Od. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could not digest that great felicity Hence that of Empedocles about the eternal Fellowship and Conversation of the Just with one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Companions with the rest of the immortal society making themselves merry with feasting free from those pains to which mortals are subject and never weary And Epictetus following his example in Enchirid. c. xxi bespeaks in this manner one that had made a great proficiency in Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you will be a worthy guest another day for the Gods Vers 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the understanding of this we must reflect upon the similitude of a Supper here made use of Now the time of supping was after the Sun was set and the night came to be almost at the darkest And therefore those that were thrust out of the place where the Supper was made and the Room full of lights are in agreement with the other part of the similitude said to be cast into outward darkness See also Ch. xxii 13 This is the original of this form of Speech and the meaning of it is easy to be understood for as that which is signified by being a Guest at the Supper is Happiness so to be put out of the place where the Supper was made into the street signifies the losing or falling short of it Ibid. Note g. What authority the Doctor had for saying that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to cry out I cannot tell but tho that word may denote wailing or lamenting as well as silently weeping yet it does not follow that it may be rendered by crying out the word that he makes use of Consult the Lexicographers Vers 22. Note k. To what Grotius has said according to the Opinion of Philosophers about the various kinds of Death add the Collections of John Pricaeus upon the same subject on 1 Tim. v. 5 Those words If ye walk contrary c. are in Lev. xxvi 21 24. and there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them See my Notes on the place Vers 28. Note 1. Our Author here seems to be of the Opinion of the Platonists who thought the Devils used to rove about mens Sepulchres Synecius who every body knows speaks constantly like a Platonist gives them upon that account the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hym. iv v.47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now let the interrupters Of sacred hymns That delight in lurking holes And beset tombs The Devils Be gone from my Holy prayer But I do very much doubt whether any such thing as this can be concluded from this passage in the Evangelist for it was very possible that the Devils might drive two men to the tombs and yet those evil Spirits not make their usual abode in those places CHAP. IX Vers 14. Note d. I Question very much whether the Doctor rightly interprets the places he had occasion to quote in his Annotations upon this Verse They will all very well admit of a different Explication I. That Question Why do we and the Pharisees fast often and thy Disciples fast not may be construed as if the Disciples of John had said Since we and the Pharisees often fast why do not thy Disciples also fast or Why do not they fast as we do It was not the design of John's Disciples to enquire simply why the Disciples of Christ did not fast but why they did not follow the example of all devout men among the Jews who used to fast often II. God's meaning in Exod. xx is this After thou hast labour'd six days thou shalt make the seventh a day of rest Had God spoken any otherwise than he did it could hardly have been known which that seventh day was which he would have to be kept as a day of rest for it might have been the seventh day of every month or of every year III. That place in St. Mark Chap. x. is nothing at all to the purpose Whosoever says Christ shall put away his wife and shall marry another committeth adultery and if a woman shall put away her husband and be married to another she committeth adultery Where Christ does not respect what might be done in pursuance of the Law but the practice of the Gentiles who allowed Women this power We are sure that Salome Herod's Sister followed this example and there were perhaps some others that would have been ready enough to have done the like IV. St. Paul's meaning in Ephes iv is really that Anger is not unlawful if it be but kept within bounds V. The place cited out of St. James serves not in the least the Doctor 's design For the comforting of the rich upon the loss of their riches is not the only thing that the Apostle there intends See the Notes upon that place VI. The form of speech used by St. Paul Rom. vi 12 But God be thanked that ye were the servants of sin but ye have obeyed from the heart that form of doctrine into which ye were delivered
Being returned from his Banishment tn the Isle of Patmos he composes his Gospel when he was a hundred years old It is no matter to us which of these Oâ—inions be true as long as we are certain that St. John wrote his Gospel about the end of the first Century Epiphanius confessing that St. John wrote it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the ninetieth year of his Age and after his return out of Patmos erroneously makes that to have been in the reign of Claudius as learned Men have observed See his words in Heres Alogorum which is the 51. Sect. 12. III. By these Testimonies it appears that St. John either wrote or published his Gospel at Ephesus which Irenaeus also expresly affirms Lib. 3. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. John one of our Lord's Disciples who also leaned upon his Breast and himself published a Gospel dwelling at Ephesus in Asia If it be enquired on what occasion and to what end St. John began his Gospel so as we see he does Irenaeus answers in these words Lib. 3. c. 11. after he had spoken of the other Evangelists St. John the Disciple of our Lord designing to extirpate that error which had been sowed in mens Minds by Cerinthus and a great while before by those that are called Nicolaitans who are a branch of that Heresy which is falsly called Knowledg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence they had the name of Gnosticks that he might confound them and perswade them that there is one God who made all things by his Word c. So that St. John if we believe Irenaeus began his Gospel so as he did on purpose to refute the Doctrin of Cerinthus and the Gnosticks as he declares afterwards more at large Eusebius in Hist Eccles Lib. 3. c. 24. affirms that the intention of St. John was to fill up what was wanting in the relation of the other Evangelists In his room I shall substitute St. Jerom who in Catal. Script Eccles has these words Novissimus omnium scripsit Evangelium rogatus ab Asiae Episcopis adversus Cerinthum aliósque Haereticos maxime tunc Ebionitarum dogma consurgens qui asserunt Christum ante Mariam non fuisse unde compulsus est divinam ejus nativitatem edisserere Sed aliam causam hujus scripturae ferunt c. He wrote his Gospel last of all at the desire of the Bishops of Asia against Cerinthus and other Hereticks and the Heresy of the Ebionites which began to prevail exceedingly at that time who asserted that Christ was not before the Virgin Mary upon which account also he was forced to declare his Divine Birth But there is another reason likewise given of this writing which is the same I have alledged out of Eusebius and is not to our purpose The same Author in Proaem ad Matthaeum speaks thus Joannes Apostolus Evangelista cum esset in Asia c. St. John the Apostle and Evangelist being in Asia and the Heresies of Cerinthus Ebion and others who denied that Christ was come in the Flesh and whom he also in his Epistle calls Antichrists springing up at that very time he was compelled almost by all the then Bishops of Asia and the Messages of many Churches to write concerning our Saviour's Divinity more particularly Whence it is also related in Church-History that being urged by his Brethren to write he promised that he would provided they would all keep a fast and implore the assistance of God on his behalf which being accordingly performed he was filled with the Holy Ghost and immediately dictated as from Heaven that Proemium In the beginning c. Altho all these Authors had been silent we might easily enough have drawn a conjecture from the thing it self for celebrated Writers and Sects of Hereticks having introduced several Platonick terms into the Jewish and Christian Religion before St. John wrote and the Apostle John being the first Christian Writer that used those terms in a peculiar Sense in the beginning of his Gospel it may be easily conjectured that he alluded to the Doctrin of those Men and that it was his design to teach Christians in what sense those terms might be made use of If the Writings of those antient Hereticks were now extant they would be a great help doubtless to our understanding of this matter but since they are lost we can only make use of their fragments which are extant in Irenaeus the most antient Writer that has related their Opinions There are extant also several Books of the famous Philo Alexandrinus who was contemporary with the Apostles and if we believe some of the Antients familiar with them where the same terms are so often used that I am apt to think St. John has as great a respect to him as the forementioned Hereticks It is certain that all his Writings were published a long while before ever St. John wrote and his eloquence is such that he was justly had in admiration by all who lived in his time and is still read by learned Men with great delight What high Commendations Josephus Justin Martyr Eusebius St. Jerom and others give him I need not say So celebrated a Writer therefore could not be unknown to the Apostle John who dwelt so long at Ephesus in the very eye of Asia That he had been carefully read by the Author of the Epistle to the Hebrews the great Grotius has observed And therefore being often read by the Christians and having a great many things in him of a near affinity with the Christian Tenets it was possible that many who were taken with his Eloquence might imitate him and mix his Opinions before they were aware with Christianity To prevent which St. John in the beginning of his Gospel made use of those terms which were most likely to impose on the unwary that the Christians might understand in what sense they might be used and how probable this is will by comparing the words of the Apostle with those of Philo sufficiently appear But before I come to that I shall endeavour to strengthen this conjecture by producing some passages out of him parallel to several sayings of Christ himself and his Apostles in this Gospel For the more I shew to be in Philo resembling the Discourses of Christ and his Disciples the more likely it will be that he was frequently read and delighted in by the Christians of that Age and accordingly that St. John had a reference to him in the beginning of his Gospel 1. There is nothing in Christianity that more offends the Jews than our so asserting God to be one as yet to make mention of Father Son and Holy Ghost in whose names we are baptized And there is something so like this Tenâ—t in Philo that you would almost think you were reading the words of some Christians He seems indeed to speak more agreeably to the opinion which Arius afterwards espoused than of the Orthodox but he came
was something inferior to God as we may see in his Comment on St. John T. 11. p. 55. Ed. Huet But his reasoning is vain as appears by what I said So St. Paul says that he was an Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Will of God 1 Cor. i. 1 and 2 Cor. i. 1 but it cannot be inferred from thence that the will of God is inferior to God That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things is to be understood of the Universe I need not here prove for tho that word may have several significations yet in this matter it cannot be otherwise understood They are bad Criticks who consider what words signify separately and think that any of those significations may be any where applied without any regard had to the Phrases in which they occur or the occasion on which they are used or who think that an interpretation ought to be admitted only because it does not make the sense altogether absurd and it is not Metaphysically if I may so speak impossible but that the Writer whom they interpret might mean as they would have him We ought carefully to consider in what sense words are commonly used in any Language with the occasion of the writing and all the circumstances of the Discourse in order to give a right interpretation of them Ibid. And without it was not any thing made that was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tho it be a very true Observation of a great Man that the Holy Scriptures do many times explain what they assert by a Negation of the contrary yet I do not think that these words are added to that end The Epicureans thought that all and every particular thing was made without Reason in contradiction to which the Apostle here affirms that not only all things that is the Universe but every single thing was made with Reason The Epicureans when any objected against their opinion the beauty of the World and the great Benefit which Men received by the Order and Disposition of it pretended to prove Nequaquam nobis divinitus esse paratam Naturam rerum tanta stat praedita culpa That the World was not made by a divine Power and Wisdom for our use there are so many faults in it And they composed a Catalogue of things that were hurtful to Mankind and seemed to be made without Reason as we may see in Lucretius Lib. 5. after the words alledged And so Cicero likewise in Acad. Quaest 4. c. 38. disputes thus against the Stoicks Cur Deus omnia nostri causâ cum faceret sic enim vultis tantum natricum viperarumque fecerit cur mortifera tam multa perniciosa terra marique disperserit c. Why God having made all things for our use as ye affirm should make so many Watersnakes and Vipers Why he should disperse so many deadly and pernicious things on the Earth and in the Sea c. These Arguments had such an effect upon some who were otherwise friends to Providence that they granted the Epicureans there were some things made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Reason And among these Philo was one to whom I make little doubt but that the Apostle had a respect in this matter also as he has approved some things in his Doctrine so he has rejected others lest by the unwary the bad should be mixed with the good and lest because he had approved some things he should seem to have assented to all That Doctrine of Philo was extant in his Book de Providentia out of which we have a long disputation set down in Eusebius Praep. Evang. Lib. 8. c. 14. where among other passages we meet with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those creeping things that are poisonous are not made by Providence but come of course as I before said For they are generated when the moistness that is inherent in them or whereof they consist becomes warmer than ordinary I think Mr. le Clere does not express the sense of this period when he translates it Nascuntur enim cum humiditas terrae inhaerens calore mutatur some are animated by Putrefaction as worms in the Belly viz. by the putrefaction of Food and lice of Sweat But every thing which is procreated from a seminal and antecedaneous Nature in the Latin it is praevisam which I take to be a mistake either in Mr. le Clerc or in his Printer for praegressam out of its proper matter is justly ascribed to Providence This is contrary to the Christian Doctrin which teaches us that all things were created and are taken care of by God see Mat. x. 29 and Interpreters upon that place Vers 4. In it was Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Life in this place seems to signify a clear Doctrin concerning eternal Life and the way of attaining it which were but obscurely known before Christ upon which account St. Paul 2 Tim. i. 20 says that Christ brought Life and Immortality to Light by the Gospel And that this is here St. John's meaning he himself shews in 1 Epist i. 2 For the Life saith he was manifested and we have seen it and bear witness and declare unto you that eternal Life which was with the Father and was manifested unto us And in the same Epist. Chap. v. 11 God hath given to us Eternal Life and this Life is in his Son Or else the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be called Life because it gives spiritual Life to Men in this world and eternal Life in the other Ignatius St. John's Disciple in his genuin Epistle to the Inhabitants of Smirna after he had said that it was difficult for bad Men to repent subjoins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this is in the power of Jesus Christ who is our true Life And in his Epist to the Trallians p. 51. Ed. Voss speaking of Christ he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without whom we have no true Life There are some who think that St. John has a respect to the Doctrin of the Gnosticks who affirmed that Reason and Life were two several divine Emanations But whether this which was afterwards the opinion of Valentinus was before known is very uncertain See Note on Vers 16. Besides the sense I have given is plain and agreeable to what follows The Apostle seems rather to allude here to a Passage in Philo who in his Book entitled Quis rerum divinarum Haeres p. 381. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There is a threefold kind of Life one which is with God another which is with the Creature and a third which is of a middle Nature mixed of both That which is with God has not descended to us or come for the necessities of the Body c. But St. John teaches us that that kind of Life was brought down upon Earth by Christ Ibid. And this Life was the Light of Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The light of the Mind is a thing very often mentioned by Philo but because
Son whom he sent to men in his Name see Psal cxvi 1 and afterwards Chap. xiii 31 32. of this Gospel CHAP. XIII Vers 26. Note c. THE Doctor 's conjecture is confirmed by Hesychius and Phavorinus who interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so I find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw in the Lexicons out of the Scholiast on Nicander Vers 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See my Notes on Exod. iv 13 CHAP. XIV Vers 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This phrase deserved in the Paraphrase at least to be expressed in other words for a great many use it every day that do not understand it And therefore I shall here briefly explain it The Jews used to ask God particularly in their solemnest Prayers in the name of their Forefathers and especially the Patriarchs and Prophets i. e. to pray to God that he would grant them their requests because they were their Posterity and called by their Name or Abraham Isaac and Jacob's Posterity This was to call upon God in the name of the Patriarchs But Christ would have his Disciples to pray to God in his Name i. e. to desire what they would have granted to them because they were called and were the Disciples of Christ So the gathered together in the Name of Christ are Christian Assemblies in opposition to an Assembly of Jews see Mat. xviii 20 And so afterwards vers 26. of this Chapter the Holy Ghost is said to be sent in the Name of Christ i. e. as that Spirit which was to be called the Spirit of Christ and to be conferred only on Christ's Disciples A great many Passages may receive light from this Interpretation Vers 16. Note b. What our Author observes about the signification of the Greek words is very true but that Christ used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Talmudists did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phraklita I very much doubt Perhaps he used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mnahhman which in Syriack signifies only a Comforter and if that were out of doubt the Greek were to have no other signification put upon it It is certain that there is no Hebrew word of the same latitude with the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. XVI Vers 7. Note a. Col. 2. Lin. 14. THERE is not the least footstep of any mention made of the Devil in this matter by Moses Our learned Author lent the Prophet before he was aware his own conjecture CHAP. XVII Vers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius conjectures that this Prayer was conceived in the view of the Temple when Christ went into the Garden of Gethsemane But if we carefully read Chap. xiii 21 it will seem rather to have been pronounced in the same Room in which the Passover was celebrated after Judas's departure and that Christ did not go with his Disciples into the Garden till he had said this Prayer because Chap. xviii begins thus When Jesus had spoken these words he went forth with his Disciples over the Brook Cedron Vers 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words must be rendred thus That they may know thee who art the only true God and Jesus who is the Christ that thou hast sent For the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be repeated before the word Christ 'T is as if the sense were expressed by the Infinitive Mood thus That they may know thee to be the only true God and Jesus to be the Messias whom thou hast sent as if it had been said in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ here says that this is eternal Life not because the whole Christian Faith in its greatest extent is comprehended under these two Heads considered in themselves but because these two things are as it were the foundations of all the rest to believe him who is the Father of Jesus Christ to be the only true God and Jesus to be the Messias whom he purposed to send Without these Christianity cannot stand because all the rest of the Truths asserted in it are built upon these and these being admitted as true every one must admit the rest and regulate his Life according to them unless he be mad and resolve to be inconsistent with himself as every body easily perceives See vers 7 8 25. Vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tho the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all Men in this Gospel yet in this Chapter it seems to respect principally the Jews as that word is also used elsewhere by St. John as I have observed in a Note on Chap. iv 42 That Christ chose Disciples out of all Mankind is too general a Phrase to signify his choosing some Jews Thus vers 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the World hateth them because they are not of the World by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is meant the wicked Jews who hated the Apostles because they were no longer of their number and not the Heathens to whom they were perfectly unknown Vers 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by a Power derived from thee being present with them and acting as an Embassador in thy Name and taking upon me that Character There seems here to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but do thou keep them in my absence by thy Spirit For there is nothing set to answer the words while I was with them in the World I kept them in thy Name in what comes after which yet the context requires And therefore what Christ did not express in words he made up in his thoughts as the Apostles easily understood for whose sake this Prayer was made And accordingly after Christ's Ascension the Holy Ghost came down to supply his place as Christ had promised Chap. xvi 7 13. Vers 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I do not pray thee to take them away from this wicked Generation of Men and particularly of Jews and within a few days translate them along with me into the regions of Happiness but that thou wouldst preserve them from being corrupted by those evil Customs and Opinions with which Mankind is so universally infected By the World here we are to understand wicked Men whom the Apostles could not avoid conversing with Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Cause them to be so affected with that true Doctrin that I have taught them as to express it in their Lives And indeed whoever understands Christ's Doctrin and thinks it to be true if he suffers that thought to sink deep into his Mind will at length be sanctified by the Truth The Doctor did not understand these words as appears by his Paraphrase There is an expression much to the same purpose in Chap. viii 31 32. Then said Jesus to those Jews which believed on him If ye continue in my word then are ye my Disciples indeed and ye shall know the Truth and the Truth shall make you free
It is all one as to the sense whether we say to be made free by the Truth or to be sanctified by it Vers 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I offer up my self a Sacrifice to thee to obtain for them the pardon of their Sins and also the Spirit of Sanctification that they may be so affected with the Truth they are to preach as to regulate their actions according to it as I have done Christ puts up this Petition principally for his Apostles because it was impossible they should preach the Gospel with any success if they did not live according to its Precepts There could not have been a greater prejudice to the success of the Gospel than the ill Life of those that preached it and next to the Apostles were all other Christians upon whose behaviour the success of the Gospel did also depend and for whom Christ therefore prays This is the design of the following words and therein lies that agreement both in Doctrin and sanctity of Life whereby the Apostles would become one among themselves and one with Christ as Christ himself had been one with God These things are not sufficiently expressed in our Author's Paraphrase Vers 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is rightly interpreted by the Doctor of the Power of working Miracles consequent upon which is their obtaining the highest Credit and Authority with those who saw the Miracles which were done by them So likewise in Numb xxvii 20 the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hod which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that Authority which Moses at his Death conferred upon his Successor Joshua Thou shalt transfer saith God there some of thine Authority to him that all the Congregation of the Israelites may be obedient to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Septuagint Vers 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Doctor renders this in his Paraphrase before all eternity which is an unsufferably improper Phrase elsewhere made use of by him as I have already observed This is what I had to observe upon this Chapter on which our Author has made no Annotations But for a more full explication of it I refer the Reader to H. Grotius whom the Doctor follows in his Paraphrase desiring this may stand only as a Supplement to what Grotius has said CHAP. XVIII Vers 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are some who tell us that this name must not be derived from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reign and their reason is because a Servant would never have had such a Name given him as imported authority in it But notwithstanding that reason this was a very usual name and common to Noble Persons with Ignoble Thus Porphyrie who being a Tyrian had a Phoenician name was called Malchus His own words in the Life of Plotinus where he speaks of a Book that was dedicated to him by Amelius are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dedicated that Book to me under the title of a King and I Porphyrius had this name of King because I was called Malchus in my own Country Dialect which was also the name of my Father for Malchus if it be turned into Greek signifies King There was also one Malchus a Hermit whose Life is written by St. Jerom There was says he there a certain old Man named Malchus whom we in Latin may call Regem a King by Birth and Language a Syrian Whence it appears that this was a very common name in Syria as Luc. Holstenius has also shewn by many examples in the life of Porphyrius Chap. ii Vers 31. Note c. See the words of the Rabbins themselves concerning the power of Judicature in Capital causes being taken away from the Jews as they are set down by Dr. Lightfoot on this place It is no good custom to mention Authors names and words without citing the very place as the Criticks of the last Age generally do Of the manner of hanging consult the Talmudical Book de Synedrio Cap. 6. § 4. CHAP. XIX Vers 14. Note b. WHAT our Author has here is borrowed from Grotius who says the same in his Notes on Mat. xxvii 45 and confirms it by Testimonies But there are several things to be observed in relation to what Grotius there says which I shall briefly set down 1. He produces a passage out of Ignatius as in his Epistle to the Inhabitants of Smyrna which is not in that Epistle but in his Epistle to the Trallians 2. He makes use of an Interpolator instead of the true Ignatius but in this he ought to be excused because Ignatius's true Epistles were not then published by themselves 3. But it is strange that he should alledg that Passage as agreeable to the reading of our Copies both in St. Mark and St. John when if we believe that Interpolator we ought in St. John to read the third and not the sixth Hour and in St. Mark the sixth not the third just contrary to the reading of the Copies For his words in Chap. 9. Ep. ad Trall are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on friday therefore at the third hour he received sentence of Death from Pilate the Father so permitting it at the sixth hour he was crucified at the ninth he expired But St. Mark says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was the third Hour and they crucified him And according to St. John he did not receive the Sentence of Death but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the sixth Hour 4. The Clementine Constitutions which Grotius also quotes say the same Lib. 5. c. 14. and Lib. 8. c. 34. and almost in the same words whereby the Author of them appears to have thought that the Hours of Christ's Condemnation ought to be so distributed as to make that in which he received the Sentence of Death to have been the third and not as it is in our Copies of St. John the sixth and that of his Crucifixion the sixth and not as we read it now in St. Mark the third 5. And yet that Great Man infers from the Authority of Ignatius and the Clementine Constitutions that we ought not to admit any alteration contrary to the Authority of the most antient Copies and of the Metaphrasts But not to say again that the contrary ought to have been inferred I would fain know what Metaphrasts he means Nonnus it is certain who generally goes only by that name expresses himself in his Metaphrasis of St. John so as that he seems to have read in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he says thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third mortal Hour was lengthened out i. e. was not yet past And it is plain that if the Hours be thus disposed and the Evangelists supposed to have written so there will be no difficulty and it is highly probable that there was a considerable interval of time between Pilate's pronouncing the Sentence and Christ's Crucifixion For there was a
the shore he presently leaped into the water impatient of delay that he might as soon as possible come to the Lord whilst the rest tarried in the Ship till they could step out of it upon Land This occasion St. Peter gave Christ to ask him whether he loved him more than the rest of his Disciples because he came sooner to him than they Vers 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius here has this gloss When thou hast added almost forty years to those which thou hast lived already But out of what Chronology did he learn that from the year of Christ's death to the last of Nero beyond which the death of St. Peter cannot be deferred there was the space of forty years From the year of Christ 33 in which he ascended into Heaven to the 68 th in which Nero died there were only 35 years And supposing St. Peter to have died Anno Christi 65 as the most exact Chronologers think there will be fewer I wonder that Dr. Hammond too should follow Grotius here without any examination Vers 22. Note c. This coming of Christ is very well interpreted by Dr. Hammond who deserves to have almost all the glory of it For few other Interpreters besides him ever discerned the true meaning of it and no body has ever so clearly explained it or so copiously demonstrated it This opinion of his is confirmed by the Church of Ephesus which in vers 24. declares the truth of St. John's Testimony both as to this and all other things If the Christians of that Age had believed the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify till I come to judg the living and the dead as the Apostles had thought they must have judged the testimony of St. John not be true because he was dead and yet that last day was not come Since therefore they thought St. John a faithful Witness both of Christ's Doctrin and Resurrection and knew that he was dead they must have understood this coming of Christ in another sense And nothing happened in all that interval of time which could be called Christ's coming but that remarkable Vengeance which he took upon the Jews Vers 24. Note d. How could the Ephesians say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know that his testimony is true namely not only by those evidences of veracity and prudence which they observed in St. John himself but chiefly by his Doctrin and Miracles the former being a holy Doctrin and the latter God's Seal to the truth of it ANNOTATIONS ON THE ACTS of the Holy Apostles AT the end of the Premon It is much more probable that St. Peter died in the Reign of Nero and that in the year of Christ 65. as A. Pagus has shewn in Baron Epicr ad Ann. 67. CHAP. I. Vers 13. Note d. I Have several Remarks to make on this Interpretation of Dr. Hammond I. That he recurred to this singular Interpretation because he thought that these two Passages of St. Luke could hardly otherwise be reconciled In the last Verse of his Gospel he has not said that the Apostles were always in the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And here he speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an upper room where they abode and pray'd to God But the Doctor himself acknowledges that the Apostles were not in the Temple the whole day but only at the stated times of publick Prayer At other times therefore they were at their own Houses in which I do not see why there could not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which they might retire in order to pray or to spend their time with their Master or in pious Discourses about him And therefore this place may be very well understood thus where they abode when they were not in the Temple or hinder'd by other Affairs where they were for the most part when they kept at home II. It is indeed very true that there were several Chambers or Rooms in the Temple which might be called so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Doctor might have taken less pains in proving it but he should have given us some Examples to assure us that the common People and especially Strangers did not only pray in the Court of Israel but went up also into the Chambers that lay over the Porches in order to pray with the more secrecy For it is not at all probable that the Apostles who were poor men and Galileans and odious for their Master's sake to the Jews dared to do any thing which others could not in the Temple in which they might have been taken notice of by the Priests and Levites Our Author therefore ought to have shewn that it was the custom of pious Men to retire sometimes into the more secret Chambers of the Temple for their private Devotion which I cannot tell whether any body can prove at least I never met with any footstep of that custom III. He perfectly forces the words in Chap. ii 46 as I shall afterwards shew IV. Epiphanius doth not affirm that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here spoken of was where the Temple had been but in Mount Sion upon which as all know was built the Palace or City of David and not the Temple which lay more towards the East and South and stood upon another Hill supposed to be Mount Moriah and commonly called the Mountain of the House He that does not know this let him consult Dr. Lightfoot in Cent. Chorograph premised before St. Matthew Cap. xxii xxiii and xxvii where by Passages taken out of Josephus and the Rabbins he puts this matter out of all doubt It must be acknowledged however that Epiphanius by the inaccurate order of his words gave the Doctor an occasion to mistake For he speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He found the whole City demolished and the Temple of God trampled upon except a few Houses The three last words the Doctor makes to refer to the Temple when they ought to be referred to the City It follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Church of God which was little in the place to which the Disciples returning when our Saviour was caught up from Mount Olivet went up into the upper room for there it was built This Church was not on the ground where the Temple stood but in Mount Sion as Epiphanius tells us in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in a part of Sion which was left undestroy'd and some parts of the Houses that were about the same Sion and seven Synagogues which stood alone in Sion Vers 15. Note e. It is true indeed that the Name of God in Scripture is often put for God himself and that the Rabbins call God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Name with an Emphasis But we never find it set to signify Men or Persons in the Old Testament I am apt to think that it is rather a Latinism than a Hebraism For in Latin Authors nothing is more common than for the word Names to be
knows who has had but the least taste of that Language And therefore Grammarians and Greek Writers make the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promiscuous Hesychius interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suffer to omit but also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grant to remit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission So Dionysius Halicarnass Antiq. Rom. Lib. 2. p. 103. Ed. Sylburg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We forgive them this Offence without setting any fine upon them or if you please we let it go unpunished which is the same with pardoning And Lib. 7. he oppâ—ses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to remission but delaying or putting off p. 446. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did not tho they begged very hard obtain from the Tribunes a full REMISSION but as long a delay as they desired So in Ecclesiasticus Chap. xxiii 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to spare and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are put one for another Sins committed through Ignorance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do thou spare O Lord but the reproaches of those who by profession are Sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not pardon So that all that learned Men have said about the distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and remission comes to nothing Vers 16. Note k. I have before interpreted the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a revenger of Sin but a lover of Righteousness or Gospel-sanctity which agrees very well with the scope of the Apostle For having said that God accounted those Persons just whose Sins he had remitted he adds with great reason that God was nevertheless Just or Holy lest the Jews should perhaps object that by his Doctrin the Justice or Holiness of God was impeached because he justified Men that had lived in a course of Sin But he does but touch upon this here transiently designing in the vi vii and viii th Chapters to speak to that matter more at large So God is said to be just in Deut. xxxii 4 and elsewhere often CHAP. IV. Vers 1. Note a. THO as to the thing it self our Author seems to have reached the scope of this place yet as to all the words he will not satisfy an exact Grammarian For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot without violence be interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or also by human strength both which he seems to think are meant by that Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the places alledged by him signifies according to the course of the Flesh or human Generation as Christ is said Chap. i. 3 to have been of the Seed of David according to the Flesh which signification cannot be pertinent here unless these words be joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father which yet he will not allow of See Chap. ix 3 5. St. Paul's words therefore must be explained thus What shall we say then that Abraham our Father hath found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace according to the Flesh that is in the judgment of Man or according to a carnal Judgment It is certain this alone can be said for if Abraham was justified by Works he hath whereof to glory before Men but not before God So John viii 15 to judg according to the Flesh signifies to judg after the manner of Men. See also 2 Cor. 1.17 which very thing is expressed in 1 Cor. ix 8 by speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The use of the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense being thus known it must be considered whether the Context requires it to be understood in this sense here Now St. Paul shews in the foregoing Chapter that all Men were Sinners and therefore had nothing to alledg in their own defence and that none could boast of their justification before God as if they were therefore accounted just by him because they had never sinned This is the sum of the foregoing Chapter whence it might be justly inferred that Abraham himself was not justified by Works before God and therefore in that sense could not be said to have found or obtained Grace before God but only in the judgment of Men who cannot judg of things exactly and to talk of whose judgment in this case is absurd For which reason to the question proposed that Abraham our Father hath found Grace according to the Flesh the Apostle answers nothing because it is confuted by the bare proposal of it it being manifest that in this dispute he speaks of the judgment of God and not that of Men. And therefore he goes on If Abraham was justified by Works if he was accounted just for his works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the judgment of Men he hath whereof to glory viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before Men but not before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These last words manifestly shew the judgment of God here to be opposed to the judgment of Men of which there should accordingly have been something said before and yet of which nothing will have been said unless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This our Author was in some measure sensible of as appears by his Paraphrase on the 2 d verse but he discerned it as other Interpreters also did just as a Man sees the Moon through the Clouds which put him strangely upon the wrack to find out the sense of these words and the connexion of the Discourse This Verse does not contain any objection made by the Jews who not only said that Abraham was justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Scripture declares It is rather a concession of St. Paul wherein he grants that Abraham might possibly in the judgment of Men for his spotless Life before them be accounted just which is not the thing here spoken to the Discourse being about the judgment of God Vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is him who accounteth one just that was before ungodly because he believes in Christ and obeys his Precepts The Works which are excluded from Justification are those which precede Faith and Repentance and are wicked Works in the room of which succeed Faith and new Obedience which are accepted instead of constant Righteousness and Innocence and therefore Faith is said to be imputed for Righteousness Vers 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our learned Author's Paraphrase on this and other Verses is so very full of his own Additions and Remarks upon what the Apostle says that it is impossible almost to know what to attribute to St. Paul He puts in so many Parentheses and repeats the same thing so often that he makes it very difficult to discern the contexture of the Apostle's Discourse And here particularly in this Verse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might have been explained in much fewer words which refers only to God and signifies a sign whereby God assured
But first this should be proved out of the Old Testament for if it does not appear that the antient Jews had any such apprehensions of it there is no reason to say that Manna signified or prefigured that which it does not appear the Jews understood by it But it may be proved perhaps out of the New If it be asked where out of John vi 31 seqq where Christ opposes his Doctrin to Manna As if a mere allusion or opposition put by Christ between his Doctrin and Manna did necessarily imply that it was the design of God in giving the Israelites Manna to typify the future promulgation of the Gospel by Christ But I further ask for whose sake were these typical representations made Was it for the sake of the Jews This cannot be pretended for that dull Nation hardly understood the plainest and expressest things tho frequently inculcated upon them and much less such as were obscure and intricate And it is not probable that any thing was instituted by God for the sake of the Jews which they did not at all understand But that those Types were given for the sake of Christians is yet far more unlikely because if they were to be believed by us they were to be deduced from the Writings of the Apostles whose Authority alone would move us in this matter when otherwise we should never have so much as dreamt of them So that in order to our understanding that kind of Predictions the assistance of other Divine Persons would have been necessary whom for other reasons we already believe viz. for the excellency of their Doctrin and the Miracles which were wrought in confirmation of it But this being supposed what need is there of Types to those who already believe Christ and his Apostles upon the firmest grounds They illustrate it may be you 'l say the Apostles Doctrin that I deny and say that they would rather obscure it if they occurred in their Writings for the alledged reasons See my Note on Mat. ii 2 Let the Learned judg of these things and consider whether it be not better at last to let all this Doctrin about the Types alone which the Heathens of old derided and the Jews ridicule at this day and only make use of the most convincing Arguments whereby to prove the truth of Christianity But this would be the subject of a whole Volume which I have here but transiently touched intending wherever there is a fit occasion to shew the weakness of all that is alledged in defence of Types out of the Apostles Writings Vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is of that spiritual Water which God made to proceed out of the Rock which Water followed the Camp So Gen. iii. and elsewhere to eat of the Tree is to eat of the fruit of the Tree Which must be carefully observed lest any one think that the Rock it self is here properly called spiritual that Epithet being to be attributed to the Water which flow'd out of the Rock which tho not expressed is yet to be understood For no one will suppose that the Rock from which the Water proceeded followed the Israelites or was carried about with them through the Wilderness But granting may some say that the Rock is here put by a Metonymy for the Water that came out of it yet how is it said that the Water it self followed the Jews The common opinion is that a little River or current of Water proceeding out of the Rock followed the Jewish Camp whithersoever it moved But there is not one syllable about that in Moses who yet it is not probable would have omitted the mention of so great a Miracle if any such had been for it would have been no small Miracle for God to have made a Channel for that Water to run in and follow the Israelites whithersoever they went But there is no need of feigning here a Miracle in order to explain St. Paul's words which may be very well understood without it to wit by supposing only that this Water was carried about by the Israelites through the Deserts of Arabia in leathern Bottles or any other Vessels that followed them with the rest of their Carriage For thus this Phrase is used by Aelian Var. Hist Lib. 12. Chap. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the Convoy that followed Xerxes Which he begins thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among other Provisions full of Magnificence and Ostentation which followed Xerxes WATER also FOLLOWED him out of Choaspes And this was the Custom of all the Kings of Persia if we believe Herodotus Lib. 1. c. 188. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they carry Water with them out of the River Choaspes that runs by Susa of which alone and no other River the King drinks Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is saith Grotius prefigured Christ But it may every whit as well be interpreted And that which might be said of that Rock in a carnal sense may in a spiritual be affirmed of Christ As all the Israelites drank of the Waters of that Rock and yet those among them who rebelled were destroyed in the Wilderness so all are equally enlightned by the Doctrin of Christ but whoever does not regulate his Life according to it shall perish This is the sense of the Apostle which needs no typical Prefiguration to explain it his Discourse not being at all grounded thereon or else this Passage may be rightly paraphrased to the same sense thus And the case was the same of the Water that flowed out of that Rock and those that drank of it and of the Doctrin of Christ and Christians So in the Parables of Christ the parts of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are often called the parts of a Parable because they are compared with one another and the case is the same in both As Mat. 13.19 When any one heareth the word of the Kingdom and understandeth it not then cometh the wicked one and catcheth away that which was sown in his Heart THIS IS he which received Seed by the way side But he that received the Seed into strong places THIS IS he that heareth the Word c. And it is known that the Jews whom the Apostles followed do very frequently borrow Comparisons from the Old Testament and allude to the stories of it so as often to apply the words of them to their purpose not that they thought those places contained prefigurations of that which they accommodated them to but because they thought it a piece of elegance to appear to take every thing out of the Old Testament See Gal. iv 24 25 16. Ibid. Note b. I. Something but briefly and obscurely there is about this matter in Rabbi Solomon on Numb xx 2 perhaps taken from the Christians for it is not easily to be believed that all the late Rabbins say they owe to antient Tradition It 's certain neither the Paraphrase of Jonathan nor the Jerusalem Targum have any thing about the Water which followed
places in Chap. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great cannot be without the small nor the small without the great there is a kind of mixture in all things and every thing has its use Let us take for instance our Body The Head without the Feet is nothing nor the Feet without the Head The smallest parts of our Bodies are necessary and useful to the whole Body but they all conspire and jointly subserve the preservation of the whole Vers 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is we were baptized that we might be called by one name of one Society the Church of Christ See my Note on Chap. x. 2 Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having spoken before of Baptism which is performed with Water the Apostle here keeps to the same Metaphor and says that Christians had drank of the same Spirit Which is to be understood both of the Spirit of Miracles and of the Spirit of Christianity Such another Metaphor is made use of by Cebes in the beginning of his Table where he feigneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imposture making those who enter into Life to drink of her power Vers 28. Note d. I. Of the difference between a Teacher and a Prophet some things must be further observed which our Author having omitted has left us not a little in the dark about this matter The Prophets under the Old Testament had a twofold Office The first and highest consisted in declaring those things which they had received immediately from God or by the mediation of Angels and were such as could not have been known by Men without a Divine Revelation The other was to perswade Men to the observation of the Law already revealed by pious Exhortations Reproofs and Counsels And to this seems to belong those Schools of the Prophets so often mentioned in the Old Testament and particularly in 1 Sam. xix 20 2 Kings iv 38 Because the Worship of the only true God was to be firmly established among the Jews a generation of Men that chiefly regarded the things of this Life and defended against the encroaching Idolatry of their neighbour Nations for several Ages God saw it necessary to raise up Prophets by inspiring them in an extraordinary manner And under the New Testament likewise to establish the Authority of the Apostles God vouchsafed them and others the same extraordinary Inspiration but as the Christian Religion grew and flourished and by growing acquired Strength the gift of foretelling things to come was by degrees more sparingly conferred And because Christianity did not much regard what was to happen in this World but put Men upon the thoughts and expectations of another Life the principal Office of the New Testament Prophets lay in interpreting those things more clearly and at large which were revealed by Christ and his Apostles for the benefit of the common People In which Office there are two things to be carefully distinguished one is their preparation for the exercise of that Office in which besides natural Gifts and Knowledg acquired by Industry they were endued with the Holy Ghost which was conferred on them by the imposition of the hands of the Apostles as appears from 1 Tim. iv 14 Neglect not the Gift that is in thee which was given thee by Prophecy with the laying on of the hands of the Presbytery And tho we do not know how the Holy Spirit influenced their Minds or what change it produced in them yet it appears by what is afterwards said about these Prophets by St. Paul that this was the effect of that divine Inspiration to fit them to preach the Gospel Which fitness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Paul calls it was all at once conferred upon them And when they were thus made fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this Office they executed it not by a particular sort of Inspiration by which such things were revealed to them as they knew not before or which unaccountably and extraordinarily moved them to speak but as they saw fit themselves and those things which they had received from Christ and the Apostles they interpreted after their own manner Which was the ground of those Disorders and Tumults in the Church of which St. Paul speaks in the 14 th Chapter when more Prophets than one would be heard at the same time And hence this Gift did not supersede the necessity of Study and diligent reading as appears by that advice of St. Paul to Timothy Till I come give attendance to reading to exhortation to doctrin Neglect not the Gift that is in thee c. Meditate upon these things give thy self wholly to them that thy profiting may appear to all These are they whom the Apostle calls Prophets the Teachers seem to be those who had qualified themselves for preaching the Gospel only by Study and had not received the extraordinary Gift of the Spirit The Prophets for the most part at least did not teach by Inspiration but had been fitted to teach by Inspiration but these who are here peculiarly called Teachers did not only teach without Inspiration what they had learned but had received no extraordinary preparation from God for the exercise of their Office In which particular they were inferior to the Prophets besides that these did sometimes foretel things to come Unless this Interpretation be admitted it will be hard to understand any thing that St. Paul says afterwards about Prophets II. As for these Teachers in that Age having been always Bishops or Priests of the first Rank in the Church I do not know whence that can certainly be concluded I am sure what our Author alledges to that purpose does by no means prove it nor is there any reason from the thing it self which should oblige us to be of his opinion Ibid. Note e. If the Apostles had shewn any other instances of severity beside that on Ananias in the beginning of their Ministry I do not think but St. Luke would have related them and therefore I suppose they are other Miracles intended in Acts ii 43 But why doth St. Luke say there was such a general fear upon that account To wit because that fear might as well follow upon beneficial Miracles as punishments inflicted on wicked Persons for any Miracles joined with a pious and reasonable Doctrin are capable of impressing an aw upon the Minds of Men and making them afraid to oppose the Teachers of it lest they should be found fighters against God This is a much better Interpretation than to say that the Apostles terrified Men by inflicting Diseases upon them and menacing them with Death which they very seldom did and could not have been frequently done without giving a fair occasion to the enemies of Christianity to cavil both at the Apostles conduct and it And I as little believe that this power belonged to all Governors of Churches which we read of none that used besides the Apostles and those to whom the Apostles did as it were lend it as St. Paul did to
to deny that some Churches were not yet compleatly formed when St. Paul wrote to them in which number seems to have been the Church of Rome But this of Thessalonica must be excepted as appears from Chap. v. 12 13. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the Church of God and Christ The Jews often pleaded that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kehal o hedath Jehovah The Congregation of the Lord a phrase not unusual in Moses of which we have an example in Num. xvi 3 Now to distinguish the Christians from the Jews St. Paul calls them not only the Church or Congregation of God but of Christ The Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be in Christ is to be a Christian and being subjoined to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Christian Church or a Church of Christ See Note on Rom. xii 5 Vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Genitive Case here signifies the relation of a cause to its effect so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a work of which Faith is the cause or such a work as can proceed only from Faith Such was mens renouncing Heathenism and totally forsaking their old Customs and Practices in order to embrace the Christian Religion and regulate the remaining part of their Lives according to its Precepts which could not be done but by those who believed Jesus to be truly sent from God and gave the Apostles a Commission to preach what they did and so the whole Doctrin of the Gospel to be true About the ambiguous signification of a Genitive case see what I have said in my Ars Critica Part 2. Sect. 1. C. xii Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love or Charity creates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is labour to a degree of Fatigue when a Man loves his Neighbour so as to put himself to a great many Hardships and Troubles and resolves to spare no pains whereby he may benefit others Such was the Charity of St. Paul who patiently underwent incredible difficulties in those long Journeys to mention no more which he made that he might rescue multitudes of Men from eternal Destruction And that the Thessalonians followed his example as far as they could he himself teaches us in this place Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That patience of Adversities which Hope produces is never more remarkable than when Christians are persecuted for their Religion and submit to any Sufferings rather than comply with the demands of Heathens For the hope of eternal Happiness makes them most patiently undergo the cruellest Torments The Apostle therefore here teaches us that from the three great Vertues of Faith Charity and Hope proceed as all kind of good Works so particularly an officious Diligence which declines no Labour and submits to any Calamities whatsoever Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is God looking on as an Agonotheta or Overseer of the Games who confers a Crown on those that exercise themselves in Christian Vertues and persevere in them to their lives end The Arabick and Syriack seem to have omitted these Words because they could not connect them with the foregoing when other Copies have them But they might have been left out without disturbing or altering the Sense Vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is knowing and seeing that upon your embracing the Gospel God has actually distinguished you from other People See Note on Eph. 1.4 They who rejected the Gospel when preached to them were not discriminated from other people but lay buried still among the unbelieving multitude of Mankind as before Vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having received the Word which was in much affliction that is the Preachers of which were grievously afflicted with joy of the Holy Ghost that is with a pious chearfulness preferring a good Conscience and the hope of eternal Happiness to carnal Joy joined with a course of Sin and worldly Possessions Vers 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See what I have said on this Word on 1 Cor. x. 7 Vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza and Grotius think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be prefixed to the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the Sense should be For from you not only sounded forth the Word of the Lord in Macedonia and Achaia but also in every place your Faith is spread abroad But if we carefully consider these words we shall perceive that the opposition here is not between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sounding out of the Word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Thessalonians Faith but between Macedonia and Achaia which were parts of Greece and every place that is all the places of the Roman Empire in which there were any Christians For the Discourse ascends in this manner The Gospel is become famous not only in some Countries of Greece by the means of your Faith whereof they have heard but also through all the Christian Churches your Faith is spread abroad The Word of God is said to have sounded out from the Thessalonians in Macedonia and Achaia that is to have been made famous by their Faith And this is what is meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the going out of their Faith for to go out is to be spread abroad See Psalm xix 4 and Interpreters Vers 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Alexandrian Copy here reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we had which is better than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follows and the Discourse is about a thing past So that it must be read either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius thinks this is the Present tense for the Future but without any necessity for he at present frees us from the Wrath to come that sets us upon such a Course of Life which if we constantly follow we shall have no reason to fear that Wrath. Dr. Hammond thinks the Destruction of Jerusalem is also here intimated but I am not of his opinion CHAP. II. Vers 1. Note a. I had rather retain here the usual signification of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for vain or light For St. Paul shews in the following Verse that it was not any Rashness or Vanity that had put him upon preaching the Gospel which he himself did not believe to be true in Macedonia because notwithstanding the fierce opposition and despiteful usage which he met with from the Jews at Philippi he had constantly persisted in his Work For rash and vainglorious Men do indeed easily sometimes undertake difficult things but they as easily lay their Designs aside if they meet with any great difficulties in their way But those who have throughly considered things and think for very good reasons they ought to do that which they have undertaken cannot be deterred by any Difficulties from prosecuting their first Purpose They may apply to themselves that Saying of Aeneas to the Sybil in Virgil Aeneid
becomes all Hope And therefore those Impostors and beliers of God perswaded the miserable People This excellently well agrees with the 10 th 11 th 12 th verses where the condition of the unbelieving Jews is represented by St. Paul almost in the same colours Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is highly probable that St. Paul has a reference to the words of Christ in Mat. xxiv 24 whence it may be inferred that the Discourse here is about Judaea and the Jews as it is there CHAP. III. Vers 2. Note a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when spoken of a Man signifies lewd base villanous and belongs no more to a Gnostick than any other wicked Man such as there were a great many among the Jews and Heathens who opposed the Gospel which makes it unnecessary to recur to the Disciples of Simon whom our Author supposes like so many Shadows to have followed or gone before the Apostles without any certain ground from the History of that Age. What he says that Simon is described by Polycarp is also his own Conjecture not the Affirmation of Polycarp who speaks of any one possessed with those errors and does not mention Simon by name But this does not belong to this place Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked base things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baseness wickedness The old Glosses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flagitium facinus A villany a wicked Action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facinorosus villanous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facinorosus flagitiosus Vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr. Hammond in his Paraphrase interprets these words so as if he thought that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith here signified true Faith in opposition to pretended Which interpretation he seems to have invented for the sake of the Gnosticks who feigned themselves to be Christians when they were not and of whom he understood these words of St. Paul But St. Paul says nothing here about the Gnosticks but speaks of any bad Men who through their wicked Dispositions did not only refuse to believe the Gospel themselves but also hindred others from embracing it Such were the Jews who had a greater regard to the Ceremonies of the Law than to true Vertue and every where opposed the progress of the Gospel with all their might as appears from many places in the Acts and the Epistles of the Apostles Such were the Epicureans and other Pseudo Philosophers who lived in the practice of the greatest Vices which they cover'd with a philosophical Cloak and could not endure the sanctity of the Christian Doctrin or being blinded by Pride and a false conceit of their own Wisdom thought it would be a disgrace to them to confess that Men so universally learned as they could learn any thing from Barbarians as the Greeks called them or acknowledg that they had all the while before been studying and philosophizing in vain Such were those who heard St. Paul at Athens as St. Luke tells us in Acts xvii And seeing no one can doubt but that these Adversaries of the Gospel were dispersed almost in all places throughout Europe and Asia what need is there of imagining to our selves the Gnosticks every where opposing the Apostles of whose being so universally spread we have no account in any credible Author And therefore setting aside the Gnosticks let us say that the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Apostle in this sense all Men indifferently are not qualified to embrace the Gospel but only those who are lovers of Truth and Vertue tho they are not sufficiently acquainted with them before the Gospel is preached to them Such a disposition as this is excellently described by Dr. Hammond on John vi 37 and elsewhere Vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is an example of that ambiguity in the signification of a Genitive case of which I have largely spoken in my Ars Critica Part 2. Sect. 1. Cap. 12. Grotius interprets the Love of God to signify that Love which is terminated upon God and so makes the Genitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have the relation of an object to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I acknowledg to be a sense worthy of the Apostle But if we interpret it of a Love commanded by God so that the Genitive be understood to signify a Cause the sense will be altogether as proper and agreeable to the Gospel So again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius thinks is meant that patience of which Christ is the efficient and there is no doubt but that is frequently the signification of the Genitive case as I have shewn in my Ars Critica But yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be interpreted of that patience of which Christ was a Pattern and perhaps more fitly And if by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we understand not so much constancy as waiting for the coming of Christ then Christ will be the object of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so this Phrase is taken in Revel i. 9 I John your Brother and companion in Tribulation and in the Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expectation of Jesus Christ Vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That this Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to withdraw your selves signifies to excommunicate as our Author interprets it in his Paraphrase I do not believe the properest word for that being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius thinks if there had been a Presbytery at Thessalonica St. Paul would have commanded these disorderly Men to be excommunicated but because there was not he only commands the rest to avoid all familiar Conversation with them which every particular Christian had a power to do But when he says there was no Presbytery at Thessalonica he is mistaken as I have shewn on 1 Thess i. 1 That double Admonition which our Author in his Paraphrase finds to be intimated in these words and which ought to precede Excommunication few doubtless would have perceived without being advertised of it Nor can I for my part perceive it yet I grant the Apostle had twice admonished the Thessalonians about this matter but does it presently follow that those Admonitions which were twice read in the Church of Thessalonica were accounted as forerunners of Excommunication Does it follow also that St. Paul had a respect to it in this place I think not Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not barely to be idle but to do that which Idleness especially in young people is the cause of that is to live wantonly and irregularly The Old Glosses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquietus inordinatus petulans troublesom disorderly wanton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tumultuosiores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinatè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enormitas tumultuatio Vers 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the Bread which they shall get by their Labour for that is every one 's own which he acquires by lawful Industry This perhaps may lead us into the true meaning of
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath appointed Jesus Heir or Lord of all things by whom also he made the Worlds that is having heretofore by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason or eternal Wisdom which resided in Jesus and was most nearly united to him created all things In the Paraphrase that which distinctly agreed to each of these should have been distinctly expressed that the meaning of the Apostle might be the clearer For want of which our Author's Paraphrase is often obscurer than the Apostle's Text it self Vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there are a great many things common to the Writer of this Epistle with Philo Alexandrinus has been observed by the great Grotius on Chap. iv and elsewhere He might have added these expressions which Philo also has in Lib. de Creatione Mundi pag. 25. Ed. Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Man in respect of his Vnderstanding is allied to the Divine Reason being an IMPRESSED IMAGE or abstract i. e. a Particle broken off or BRIGHTNESS a Ray of that blessed Nature The expressions in both places are so like one another that hardly any two can be more like The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same in both places and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one in sense For as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to engrave and is properly a graven Image so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to impress or express and signifies such an Image as is made by the impression of a Seal And hence these words are joined together as synonimous in the Writer de Mundo who passed under the name of Philo pag. 892. Ed. Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whatever each of the senses intromits like a Ring or Seal it impresses its own Image or it viz. the sense retains the impressed Image on it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore being the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be also the same And indeed the Son of God even as Man is the brightness of his Fathers Glory because he expressed the divine Power in the greatness of his Miracles and the impressed Image of his substance because he resembles him in his Perfections And it must be the humane Nature which this sacred Writer spake of that the Jews might understand what he said was true for that alone is visible and nothing but what is such can be called the Image or Brightness of any thing among Men. Other things might be alledged to this purpose which for brevity sake I forbear to mention CHAP. II. Vers 3. Note b. IF these places which our Author here wrests comprehend eternal Salvation it is needless to recur to that temporal Deliverance which they cannot be applied to without Violence For as for his saying that the design of this whole Epistle is to confirm the believing Hebrews in the hopes of a sudden deliverance from the persecutions of their Countrymen if it be denied he will not prove it unless by some wrested places as he too often endeavours to do Vers 7. Note c. I. Tho Men in Psal viii are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and those words usually signify the meanest sort of Men yet whoever attentively reads that place will see that all Men without exception are intended who upon the account of their meanness are so called and that they are compared with the Angels than which they are said to be a little less II. I cannot see why Grotius and our Author interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a little while contrary to the signification which it has in Psalm viii For doubtless Jesus was a little less than the Angels whilst he conversed here on Earth because he was liable to death and did actually die to which Infelicity the Angels are not subject But this was but for a short time I grant it but neither the Psalmist nor the Apostle have any respect to that Vers 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is not well rendred to consummate or make perfect because the Discourse is about a Priest who is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he is consecrated for the exercise of his Office The Jews call this to fill the hands implere manus which the Septuagint often render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Exod. xxix 10 33 35. Levit viii 35 xvi 32 xxi 10 Num. iii. 3 The Glosses of Philoxenus have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saâ—ro to consecrate Christ was consecrated a Priest not by any outward Ceremonies but those grievous Sufferings which he constantly endured See afterwards vers 17. and Chap. vii 28 CHAP. III. Vers 3. Note a. THIS observation our Author took out of Grotius and is very true See my Notes on Gen. xvi 1 and Exod. i. 21 Vers 11. Note c. I. In the time of Moses Canaan was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mnouhhah because it was a place in which the Israelites after so many and great Labours were to rest To enter into rest was all one as to enter into a Land where they should be at rest Nothing else is to be look'd for in that word See my Note on Gen. xlix 15 II. Psalm xcv 11 has nothing prophetical in it nor is the Discourse so much as about David's times The Psalmist only relates what had happen'd in the time of Moses and endeavours to disswade the Men of his Age from imitating the Israelites of those times who had provoked God to that degree that he had sworn they should not enter into the Land of Canaan This is so manifest that I wonder our learned Author should study for any thing else for what he adds about the Ark there is no mention of in the Psalm It is a mere guess of our Author who often adds to the sacred Writers what he pleases tho the series of the Discourse requires no such thing III. As the Rest promised to the Jews in the Wilderness was the Land of Canaan so the Rest promised to Christians is Heaven or a place of eternal Happiness Nothing can be more natural nothing more agreable to the Apostles Doctrine on the contrary what our Author here says is forced and far fetch'd nor is it needful to confute it all particularly They are the fancies of a Man looking into the Clouds and seeing what he pleases IV. Of the Halcyon Days which our Author so often repeats we shall see what may be said on the place in the Revelations to which he refers us CHAP. IV. Vers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is into Heaven of which the Land of Canaan was a Representation not the time when the Jews did no longer persecute the Christians who nevertheless were despitefully used by the Heathens Our Author here wrests every thing Vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is we have received a gracious
these were as so many ornaments of the Christian Religion particularly among the Jewish Allegorists which if we had lost we should have missed nothing necessary But on the other hand the Doctrin of Repentance Faith the Resurrection of the Dead and the Judgment to come are so necessary that being unknown the Christian Religion is also unknown as on the contrary being understood nothing necessary escapes our knowledg Nay if any one could write of these things which belong to the nature of Christianity wholly omitting Judaism as if there had never been any such thing in that manner as they deserve nothing could possibly be devised more divine more excellent more sublime We must understand therefore by the name of solid Food some difficult interpretations of the Old Testament which the Jews mightily valued and did not use to propose if I may so speak to Novices or fresh Men. Such is that representation of Christ which the Author of this Epistle finds in the History of Melchisedek Such is also the comparing of the Priesthood of Christ with the Aaronical Priesthood None of these could well be proposed to Men newly initiated because they supposed this viz. that the Priesthood of Christ was already very well known But they are not sublimer than those things which are taught concerning Christ's Sacrifice separately from Judaism or the rest of the Doctrins peculiar to the Christian Religion I am sure as I said before they are not so useful Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words seem to be taken from the use of the Philosophers and especially the Stoicks who defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the avoiding of vain things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a habit reducing Fancies or Visions to right Reason as we are told by Diogenes Laertius in Lib. vii S. 47. The same Men taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Persons who had unexercised Fancies fell into Absurdity and Vanity CHAP. VI. Vers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this word the Apostle means not a more useful knowledg than of those things which he presently after enumerates but some Doctrins which might be added to them to render Christianity more perfect So a building has several things added to it not necessarily belonging to a Building and without which it cannot stand firm but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make it the more complete such as are several kinds of Ornaments Yet no allegorical Interpretation of whatever sort it be is any wise comparable either for its Usefulness or Wisdom with the elements of Christianity taught by our Saviour in Mat. v vi vii What Dr. Hammond adds in his Paraphrase of this Verse about his Gnosticks he inserts purely of his own head the Sacred Writer did not give him the least occasion for it Vers 6. Note a. I. I acknowledg Baptism is very frequently in the Fathers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that use of theirs seems to be grounded upon this very place where they thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which because they might be mistaken I do not think the Apostle's Language can be understood by their use And here I had much rather take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be meant of the enlightning of the Mind than the external rite of Baptism See Grotius about this word which I may also here add is to be understood of spiritual illumination in the Old Testament in the version of the Septuagint See Psalm xii 4 xviii 9 cxix 129 according to the Greek distinction II. It is very uncertain whether ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the times of the Messias and tho those may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter days yet compared with former they are no where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called And in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more probably signifies the Life to come the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or foretasts of which Christians have in this when they are weary of all earthly things and nothing moves them but the expectation of eternal Happiness in which they sweetly acquiesce This is indeed to tast the powers of the World to come when the hope of that only accompanied with a contempt of all other things affects and delights our Minds Of this and the other words consult Grotius Ibid. Note b. I. The signification of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken from the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not from another compound of the same Verb. For all that understand Greek know that the compounds of the same root have sometimes very different significations So that tho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to dedicate it does not follow that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same Besides who but Dr. Hammond that had accustom'd himself to a barbarous and intolerable way of speaking could endure this phrase to dedicate to Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as every one knows new and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make new whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to renew or to make new again They who first took upon them the title of Christians with a sincere resolution to live piously and vertuously were so very much changed from what they were formerly that they are called new Men and new Creatures by the Apostles See 2 Cor. v. 17 Gal. vi 15 Ephes ii 15 iv 24 Consequently those who forsaking these first purposes fell off again to the weak elements of the Jewish Religion or to Heathenism must if they would return to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be made new again or become new Men that they might repent I alledg the Authority of St. Paul for this interpretation who speaks thus in Coloss iii. 10 Lie not one to another putting off the old Man with his Deeds and putting on the new Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is renewed to knowledg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That renovation the same Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. xii 12 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. iii. 3 Nor let it be said that the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify just the same See the former in the Version of the Septuagint Psal cii 5 ciii 31 Lament v. 21 And the Old Glosses have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innovat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innovatio So Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I believe it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the repetition of like words was the cause why one of them was omitted and the decay of a Letter corrupted the last which is observable in many places of that and other Lexicons II. This being supposed the genuin and proper signification of the Verb the series of the Discourse is clear which otherwise is something intricate The Apostolical Writer saith that the Jews needed to be instructed in that part
past his review before they were published as also that there were some things mixed with them by another hand contrary to his real sentiments But it appears both by Grotius his Epistles lately published and others that the learned J. Mercer a man of unquestionable integrity received all these things from Grotius himself and his Widow to be set forth and published them as he had received them But Grotius is here and elsewhere mistaken As if that Learned man had been exempted from all danger of error It 's plain all these things have one and the same style and are written in the same strain and I do not think it would have been an easy matter in France or elsewhere to find a man that could have obtruded his own works instead of Grotius's upon the more judicious sort of Readers II. Besides why did Dr. Hammond not take notice that there are other reasons for which both antient and later Writers have suspected this Epistle drawn from the stile which is not like that of the former Epistle Did not he know that Jos Scaliger also who was afterwards followed by Cl. Salmasius thought this Epistle to be supposititious Methinks all this may much extenuate Grotius his error who only studied for new arguments to confirm the opinion of those great men III. What our Author alledges out of Chap. iii. 1 to prove that this is a second Epistle of St. Peter is of no force if that Chapter it self be a second Epistle of Simeon as Grotius conjectures whom he ought to have confuted IV. The comparing of Grotius his Annotations on Mat. xvii with those he has on Chap. i. 17 of this Epistle does not prove that these were written by another hand because Grotius might have changed his Opinion as he plainly here acknowledges If Dr. Hammond had lived longer and carefully reviewed his own Annotations I doubt not but he would have alter'd a great many things which I have corrected in him V. They that have rejected this Epistle as falsly attributed to St. Peter have not stuck to say that the Person of that Apostle is here ill represented Scaliger having adventured to affirm that it is commentum veteris Christiani otio suo abutentis The invention of some antient Christian who did not know how to employ his time better VI. Grotius did not infer from Simeon Bishop of Jerusalem's writing this Epistle as he supposed that it was written after the destruction of Jerusalem but on the contrary from its being written after the destruction of that City that we must find out some Writer who survived it to whom this Epistle might be attributed and whom he thought to be this Simeon because of the likeness of the name VII It cannot be denied that the Christians who had read Mat. xxiv did not expect the consummation of all things before the destruction of Jerusalem but it did not therefore follow that the last Day of all the World was immediately to follow that Destruction So that tho the Christians were here commanded to wait patiently for the last Judgment it would not follow that this Epistle was written after the demolishing of Jerusalem This I had rather say than deny there is any mention here made of the last Judgment as Dr. Hammond does with the greatest confidence in opposition to most other Interpreters VIII Our Author followed as he ordinarily does Caes Baronius as to the year of Christ in which St. Peter suffer'd Martyrdom But Ant. Pagus contends that it happen'd in the year of Christ LXV and Dr. Pearson in LXVIII whom I chuse to follow But if we suppose St. Peter died at Rome in the Year which Dr. Hammond thinks and that he wrote this Epistle a little before his Death it cannot be said that the Jewish War was then approaching which began in the xiith of Nero and in the ii d of Cestius Florus President of Judea and of Christ LXVI and in the Month of May. See Dr. Pearson's Annales Paulinae CHAP. I. Vers 3. Note a. INstead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Alexandrian Copy and others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his own Glory and Vertue propria gloria virtute as the Vulgar Latin also hath it Which way soever of these we read it the sense will be the same Christ namely hath called us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the extraordinary Miracles which he wrought as Dr. Hammond well observes and by his Virtue that is by his most holy Example whereby we are as much affected as by his preaching nay without which all his preaching would be vain and insignificant They are mistaken who by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here understand God the Father because it is to be understood of Christ who himself called the Apostles and first Disciples whom he won to himself not only by the excellency of his Doctrin but by the Miracles he wrought and the Sanctity of his Life Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no where signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power Vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Miracles and Vertue of Christ are said to be given unto us great and precious Promises because they accompanied the Word he preached and added weight to it without which it would have had no greater influence upon Men than the Doctrins of Philosophers which did not work upon many because there were no Miracles wrought in confirmation of them and they themselves often contradicted them in their Lives Ibid. Note b. I. No one will doubt but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifies a desire of unlawful fleshly Pleasures and if the Discourse be about that of those which are contrary to nature but that it may be thought to have those extraordinary significations the circumstances of the place must require it Otherwise it may be reasonably thought that word is taken in general for any Desire or Lust whatsoever The same may be said of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifying any corruption of Manners does sometimes peculiarly denote what our Author here supposes to be refer'd to But I see in this place no circumstance which should oblige us to take those words in any other than a general sense For the Apostle speaks of that amendment of Life to which Christ called all Men and therefore it is probable that the Corruption through Lust which is in the World signifies any sort of Vice which Christ would have us renounce II. To corrupt a Youth where the Discourse is about a Man and unnatural Lust signifies what our Author says but when young Men are said to corrupt a Maid all we can think is meant by it is the deflouring her as in the Passage cited out of Palladius The corruption which Socrates was accused of was nothing but a depravation of Manners and Temper not that peculiar Wickedness which our Author speaks of This appears from the Apology of Socrates written by Plato And in the same sense we must
liable and which I do not understand how he could have satisfactorily answered There might that also be said against the Notion he affixes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which would be sufficient to overthrow it but which for brevity sake I pass by I rather think the Apostle here addressed himself to some Christian Matron whose name for the reason mention'd by Dr. Hammond he concealed It 's known that the word Elect is often used to signify all Christians as Grotius and Dr. Hammond have several times proved ANNOTATIONS ON THE Epistle of St. Jude Vers 4. Note a. I. I Had rather understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the common use of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Composition for before for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also does not seem so much to signify if we urge the proper Notion of the word that which is set forth as that which was before written but with a design that afterwards it may be publickly set forth to be read For an Edict or an Advertisement was first written on Paper or a Board before it was exposed to be read publickly and to that end fixed up in some open place So likewise in Gal. iii. 1 I chuse to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been before delineated rather than set forth St. Jude here alludes to Laws which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishments to Malefactors as a means to deter Men from transgressing His meaning is that such Men as he speaks of were already expresly condemned by the divine Laws because Punishments were clearly prescribed to their Crimes So that I do not think there is a respect here had to any prediction of Christ II. I don't see the necessity of interpreting what St. Jude here says of none but the Followers of Simon when we may very well understand him of any wicked Men whatsoever who had joined themselves to the Christians both Jews and others such as afterwards was that Peregrinus spoken of by Lucian For the great Charity of the Christians who suffer'd none that joined with them in their Worship to want necessaries and their frequent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love feasts drew to them not only those that were good but also many wicked Men. If Dr. Hammond will call these Gnosticks I shall not be against it because I won't contend about a name but wonder from what credible Author he came to understand that all the bad Christians of those times espoused the opinions of Simon Magus III. He thinks that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the destruction of Jerusalem which that it may be true he must suppose that this Epistle of St. Jude was directed only to the Christians of Judaea for these alone were destroyed with the Jews who had joined themselves with them in taking up Arms against the Romans But I see no sign in this Epistle by which it may appear that it was written to the Christians of Judaea rather than to others And then if it be not evident that in this Verse Condemnation signifies the destruction of the Jews it will not be certain that the common Salvation spoken of in the Verse before is the deliverance of the Christians out of the hands of the Jews by whom they were persecuted I had rather understand both Salvation of eternal Happiness and Condemnation of everlasting Punishment which God was about to inflict upon them And so Men prescribed to this Judgment are Men condemned by the divine Laws to suffer perpetual Misery for the Sins which St. Jude enumerates Ibid. Note b. I don't believe the Apostle here speaks of a positive and open denying of the points of Faith mention'd for how would the Christians have endured in their Agapae Men who had denied God the Father or Jesus to be the Christ He could not be accounted a Christian that denied those Doctrins But he means a denying of them before the Heathens in case they were vehemently urged to it so that it was only to avoid Persecution that they denied themselves to be Christians which they thought they might very lawfully do They no more believed Simon or the Priests of the Heathens than they did Christ nor opposed him any more than others but according to the time and place they were in feigned themselves to believe what it was their Interest to appear to believe Vers 7. Note c. But there is another more proper if namely we understand these Punishments of that Fire with which in St. Jude's time all the Coast of Sodom did still burn for which reason it is called eternal because it continued burning for so many Ages Upon this account the Sodomites will be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is before set to be an example and still so to be See what I have said about this matter in a Dissert de subversione Sodomae Vers 8. Note d. Tho I prefer the Apostles before all the lesser or greater Powers of the Roman Empire yet I do not think they are here respected who are no where else called by that name for as for their being said to be stiled the glory of Christ in 2 Cor. viii 23 that is foreign to this place because it is a quite different thing Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being very frequently used among Greek Writers to signify Honours and Empires or Magistrates it is better to follow here that notion And so I am apt to think the Apostle has a respect not so much to the Gnosticks as to the Jews who bore the Yoke of the Roman Magistrates very impatiently and said that it was unlawful for a Jew to serve any but God whom they called the only Lord and Ruler This was the Opinion of the fourth Sect of the Jews founded by Judas Gaulonita of whose followers Josephus speaks thus Lib. 18. cap. 2. Antiq. Jud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all other things they agree with the Pharisees but they have an unmoveable love for Liberty thinking that God alone is their Lord and Ruler and reputing it a small matter to suffer various kinds of Death and the Punishments of their Kindred and Friends for refusing to call any man Lord. This Doctrin was by many greedily embraced as we are told by Josephus in the beginning of the same Book and indeed if not openly at least in their Thoughts it was favoured by most of the Jews and that some such Men as these had joined themselves to the Assemblies of the Christians is not at all strange Vers 9. Note e. I. The words here attributed to Michael being the very same that are found in Zachar. iii. 2 it is with reason thought by Dr. Hammond in concurrence with other Interpreters that St. Jude alludes to that Vision And because the Angel there is represented as disputing with the Adversary about the restoring of the Jewish Commonwealth it is consequent that the same is here signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of Moses in St. Jude which Phrase St. Jude took
his Paraphrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barnabas in Ep. Cathol cap. xv calls the eighth For after he had said that the six days of the Week signify six thousand Years during which the World was to continue and the seventh the last thousand in which God would put an end to it he speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mind how he speaks The present Sabbaths are not acceptable to me but those which I have made when putting an end to all things I shall begin the eighth day that is another World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore also we spend the eighth day in expressions of Joy in which Jesus both arose from the Dead and having shewn himself ascended into Heaven Vers 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is before whom no Man ever was that which I am nor ever shall be who neither had any Predecessor nor shall have any to succeed me This is a Phrase taken out of Isa xli 4 where it is used of God the Father It is explained in the same Prophet Chap. xliii 10 in these words before me there was no God formed neither shall there be after me and Chap. xliv 6 I am the first and I am the last and besides me there is no God God seems to have had a respect to the Opinion of the Heathens who feigned Successions of Gods of which some came and dethroned others and reigned in their stead and which seems to have prevailed among the Eastern Nations as it did among the Greeks whose sentiments are thus expressed by Prometheus in Aeschylus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Grotius thus interprets Annon hos duos Ego ipse conspexi evolutos arcibus Brevi videbo tertium faede quidem Et derepente Vers 20. Note h. It were to be wished that our Author had reconciled what he says here of single Bishops in the Churches of Asia with that which he elsewhere says of a twofold Bishop of which one was set over the Jewish and another the Gentile Christians see his Premonition to the 2 d Epistle of St. John Did he think that these Epistles were written only to the Assemblies of the Circumcised CHAP. II. Vers 2. Note a. IT is not necessary we should know who these Impostors were of which St. John speaks there being so many other things in antient Ecclesiastical History of much greater moment as the Travels and Martyrdoms of most of the Apostles altogether unknown to us either because none committed them to writing or because the Records of them are lost And therefore I had rather confess my ignorance in this matter than violently bring in here the Gnosticks I might with more probability say that the Apostle has a respect to some Jewish Deceivers who boasted that they had been familiar with Christ and therefore said that they were Apostles It is not certain that Cerinthus called himself an Apostle or pretended to have received what he asserted from a great Apostle It is said indeed by Gaius in Eusebius Lib. iii. cap. 28. that Cerinthus proposed his Doctrins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by revelations as written by a great Apostle But this may be only the Judgment of Gaius and not Cerinthus his own words Vers 4. Note b. I. What our Author here says about Elxai out of Eusebius shews that some of the Jews for Elxai was a Jew were possessed with an Opinion before the Apostles time that it was lawful to dissemble their Religion yea to renounce it to avoid Persecution So that whenever that Doctrine is opposed by the Apostles we need not presently think they have a respect to the Gnosticks the Followers of Simon Magus as our Author often inculcates not without tiring his Reader II. Our Author seems to have thought that Elxai was a Christian Heretick but he was rather an Essene which was the name of a Jewish Sect as we are told by Epiphanius and took a great many more things from Judaism than from Christianity Dr. Hammond whilst he makes him to be a Christian changes the words of Epiphanius for instead of that which he calls to worship Idols 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he writes in English to abjure the faith and adds as out of the same Author From these came the Helkesaitae c. Which I could not in find him nor do I believe they are Epiphanius his words Vers 13. Note i. I do not commend Mr. Brightman but I wonder Dr. Hammond should so easily assent to the Menology which Grotius has shewn to be unfit to be here credited Vers 26. Note o. I I have shewn on 2 Thess ii 3 that it is erroneously thought that Simon was look'd upon as a God by the Romans I have alledged also on the same place a passage out of Eusebius in which he affirms that the followers of Simon were alive in his time And that we ought to believe him rather than any other the thing it self shews seeing the Valentinians and other Gnosticks flourished under the Antonini and afterward as we are told by the same Eusebius out of Irenaeus Hist Ecclesiast lib. iv cap. 2. II. It is not necessary that the name Jezabel should be thought to signify any Sect whereas it might be the name of some Woman that took upon her the title of a Prophetess at Thyatira Considering the great scarcity of Records of that Age is is no wonder there are many things which we cannot understand in such kind of allusions CHAP. III. Vers 14. Note a c. IS there then any difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none certainly But these are the false and vain subtilties of I know not whom which our Author collected on this Chapter that he might not seem too short See the verses about Antipas alledged by him on chap. ii 13 in which a Bishop is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 15. Note d. I. Tho the Gnosticks might justly be charged with lukewarmness and pride if they were such as the Antients describe them yet we must not therefore think that all the primitive Christians that were guilty of those vices were the Disciples of the Gnosticks I am sorry our Author should recur to those Hereticks without any certain marks of their being here referred to II. Lukewarmness here is not the opposite to gold tryed in the fire or a white garment but to poverty which the Laodiceans are ubpraided with in the verse immediately foregoing But our Author who never took any care to speak properly confounds every thing Vers 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is as he entertains me at his house and table when I knock at his door so I will receive him when he comes to me Otherwise it would be an idle tautology if these words were understood of the same Supper for if we sup with any one he cannot but sup with us But he is said to sup with us whom we
〈◊〉 〈◊〉 〈◊〉 〈◊〉 founders and interpreters of the Christian Religion that for a thousand Years after Constantin the Church was purer than it was before or that there were fewer false Doctrins by publick Authority establish'd in many Churches In that interval of time there were not only many Heresies which created almost perpetual differences but very great Errors crept in among Christians which were openly approved by the Governors of Churches so that the Church-Discipline which our Author so much boasts of was used only to confirm those Errors and with the consent of Princes to kill or at least abuse those who dared to oppose them So that if this Kingdom be to be extended to the thousand following Years it must not be thought consist in sanctity of Life and purity of Doctrin but only in the Liberty which the Christians should enjoy in the greatest part of the Roman Empire so that they might be good and pious Men without being envied or persecuted by the Heathens Vers 7. Note e. I. I wonder our learned Author here took so much pains to confute very weak Objections and yet took no notice of the Heresies which disturbed the Eastern and Western Churches at the time when he supposes the Christians reigned as I have before observed II. He takes it for certain that not only Alaricus spared the Christians and destroyed none but Heathens but also that Gensericus and Attila did the same which he does not prove This should have been shewn and not that which he proves of Julian in so many words when no one can deny it who has read any thing of the History of those times III. I confess I don't approve of the opinion of the Millenaries but I wonder Dr. Hammond here objects against them the condemnation of the Church and gives them the odious name of Hereticks For as that is but a small Error if the rest of the Doctrins of Christianity be retain'd as they were by Irenaeus so the Church had not received any Revelation about that matter from the times of the Apostles Vers 8. Note f. I. That Gog and Magog signify the People who dwelt about the Mountain Caucasus has been so clearly shewn by Sam. Bochart Geogr. Sacr. Lib. iii. c. 12. that it is impossible to doubt of it And the Turks having invaded Asia from those places our Author might hence have confirmed his Interpretation which I wonder he did not seeing he alledges that Writer elsewhere For what is said here by Grotius cannot in the least be compared with what we may learn from Bochart as to this matter II. It is true indeed that Gyges was sometime Ruler of Lydia but the Kings which succeeded him were not therefore as I remember called Gygae tho it be affirmed by Grotius and after him by Dr. Hammond who absurdly deduces it from this place whereas Gyges and his Posterity were in part antienter than Ezekiel and partly his Contemporaries and therefore sure that name could not be taken from the Revelation III. If the Empire of the Turks be here referred to I had rather interpret the beloved City and the Camp of the Saints of all the Eastern Church than Constantinople alone But vers 9. seems to oppose it in which a sudden Victory over Gog and Magog seems rather to be promised than the taking of that City by those People threatned Yet this and all other things of that kind I leave undetermin'd CHAP. XXI Vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicero Tuscul Quaest Lib. ii c. 15. having defined labor and dolor Labour and Sorrow adds haec duo Graeci illi quoram copiosior est lingua quam nostra uno nomine appellant These two things the Grecians whose Language is more copious than ours call by one name He means the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as what he says afterwards as well as the thing it self shews So in Epictetus Enchir. Cap. xiv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Sorrow present it self you will find patience In this place also Sorrow seems to be intended Vers 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words seem also to signify the Apostles as may be gather'd both from the number here specified and from this that by them all Nations enter'd into the Church If this and the like things be to be applied to the Church in later times as Dr. Hammond thinks it must be remember'd that the praises here given to it must be understood comparatively so as for that Church to be opposed to the Jews and Heathens in comparison of which it is not unworthy of these Commendations But we must not measure its Doctrins or Practices by the perfect Rule of the Gospel from which Dr. Hammond himself did not think but it had departed tho he would not acknowledg it Vers 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To wit from the bottom of the Mountain on which the City stood to the top of its Walls for the Walls themselves were not so very high It is somewhat uncertain whether all the sides of this Square were twelve thousand Furlongs in length so as that the whole Circuit was forty eight thousand Furlongs as also the height of the Mountain joined with the height of the Walls or whether a fourth part only of that number is to be assigned to each of the sides that is three thousand Furlongs The former is most likely so as that an exceeding great City should be described nothing but what is great and spacious being here to be thought on Vers 17. Note f. By a man's Cubit here I rather understand an ordinary Cubit as in Deut. iii. 11 where without doubt Moses speaks of a Cubit of six handbreadths In Ezekiel also the Discourse is not about a Cubit of a Foot but of six handbreadths as is evident from vers 5. Chap. xl where the Angel is said to have had in his hand a measuring Reed of six Cubits by the Cubit and an handbreadth that is six Jewish not Babylonian Cubits See Dr. Cumberland of the Jewish Measures CHAP. XXII Vers 1. Note a. IT was sufficient to say that by the Authority of the Lamb sitting upon his Throne Baptism was instituted which is very true and is here signified granting that the Water in Baptism is meant by the Water proceeding out of the Throne The rest Dr. Hammond adds of his own Invention to find out here the power of the Keys as he does in other places where no one else would think them referred to The same he does afterwards but being in hast to make an end of this tedious work I shall not particularly examin what he says nor would it be worth while For who but he could here mistake He describes to us for instance the happy Condition of the Christians from Constantin to the Year MCCC living under the Discipline of Church-Governors and a most pure Church during that interval and most worthy of Christ Which that we might believe either the New Testament must have been many
for a Feast Mat. xxv 21 Judas his indignation against the Woman that anointed Christ what pretence for it besides his Covetousness Mat. xxvi 7 the manner of his Death Mat. xxvii 5 p. 92. Judges among the Jews whence they took their name Mat. iii. 2 To Justify what in St. Paul's dispute with the Jews Rom. iii. 4 Justin Martyr his Authority not much to be regarded 2 Thess ii 4 K. Kabbalistical interpretations of Scripture of what kind 2 Pet. i. 5 Key of David what Mat. xvi 9 Kingdom whether the condition of the Christian Church could be called such after the destruction of Jerusalem Rev. i. 6 Kingdom which a Nobleman went into a far Country to receive how to be understood Luke xix 12 Kings Manuscript whether properly a different Copy or rather a Paraphrase of the New Testament Mat. xx 29 Acts x. 25 Kiss Holy with which the Christians saluted one another Rom. xvi 16 L. Labour of Love what 1 Thess i. 2 Lake burning with Fire and Brimstone whence the Phrase is taken Rev. xix 20 Laodiceans whether St. Paul wrote to them Col. iv 16 Last days which Acts ii 17 Law taken in a larger or stricter Notion John x. 35 Law of Sin and the Spirit what Rom. viii 2 Law of Moses in what sense possible or impossible to be kept Gal. iii. 10 11. the Jews only freed from the Curse of it not the Heathens Ib. v. 13 how it was a Pedagogue to bring us to Christ Gal. iii. 24 why called Elements of the World and weak and beggerly Elements Ibid. iv 3 Letter of the Law what Mat. v. 17 Mar. xii 14 Rom. ii 29 2 Cor. iii. 6 Levi the Publican whether the same with St. Matthew Luke v. 27 Light in a metaphorical sense what 1 Joh. i. 5 To Live with Christ whether it signifies to be in Prosperity 1 Thess v. 10 Lord of Hosts why God is often so stiled 1 Tim. i. 18 M. Malchus a Syrian name John xviii 10 Martyrs their several denominations for distinction sake trifling Rev. iii. 14 Man of Sin whether the Gnosticks or the rebellious Jews 2 Thess ii 3 Melchisedek how said to have been without Father or Mother and to have represented Christ Heb. vii 4 Messenger of Satan what 2 Cor. xii 7 Metropoles their Privileges as to Civil Government Rev. i. 4 Metropolitans whether any in the Apostles times Phil. i. 1 1 Tim. iii. 15 Rev. iv 4 6. Morning Star for the Doctrin of the Gospel 2 Pet. i. 19 Mystery of Iniquity whether the secrets of the Gnostick Sect or the hidden Counsels of the seditious Jews 2 Thess ii 7 N. Nard an Herb or Ointment and why of great Price Mark xiv 3 Name above every Name what Phil. ii 9 to ask in the name of Christ what Joh. xiv 14 Nature for that which is opposed to instruction 1 Cor. xi 14 by nature Children of Wrath spoken of the Jews what Ib. and Eph. ii 3 Neapolis in Palestine confounded by Dr. Hammond with that in Macedonia Acts xvi 13 Number and name of the Beast what Rev. xiii 18 number of a Man what Ibid. O. Oaths why said to be paid to the Lord tho made to others Mat. v. 33 Offering might be said to be sanctified two ways Rom. xv 16 To Open the Eyes or Vnderstanding what Luke xxiv 16 45. Oracles whence so called Rom. iii. 2 living what Ibid. counterfeit Oracles cited by Dr. Hammond Heb. vi 9 Outward darkness what Mat. viii 12 and xxv 30 P. Palestine whether subject to Syria in Herod the Great 's time Luke ii 1 Parables of Christ whether before vulgarly used by the Jews Mat. xx 15 do not always allude to a Custom Chap. xxii 2 nor observe a perfect decorum Chap. xxv 24 every thing in them not allegorical Luke xv 22 Parents whether Magistrates are included in that word Eph. vi 1 4. Passions evil hinder Men from acknowledging Truth John iii. 19 Passive Verbs often used in an Active sense James ii 4 St. Paul how a Roman Citizen Acts xxii 25 whether a single Man 1 Cor. ix 5 some of his Writings may be lost 1 Cor. v. 9 whether conversant in Heathen Writers 1 Cor. xv 33 whether Eloquent 2 Cor. xi 6 Gal. ii 6 disputes with the Jews upon their own principles Gal. iii. 10 16 24. Chap. iv 3 12. St. Peter how it is said the Gates of Hell and Death should not prevail against him Mat. xxvi 18 whether he prophesied of the destruction of Jerusalem 2 Pet. iii. 3 c. the time of his Death John xii 18 Prem to 2 Pet. Phenice a part of Syria whose Inhabitants were therefore called Syro-Phaenicians Mat. xv 22 Philippi a Roman Colony and Metropolis of Macedonia Phil. i. 1 Pilate could have put Christ to Death without the consent of the Jews Mat. xxvii 15 Platonists thought the Devils roved about Mens Sepulchres Mat. ix 28 believed the Immortality of the Soul 1 Cor. xv 29 Plural number put for the Singular Mat. xxi 7 and xxvii 44 To Pray in any ones name what Joh. xiv 14 Preexistence of Souls believed by the Jews John ix 2 High Priesthood when joined with the Dignity of Emperor Heb. vi 9 Prisoners the Custom of releasing them on Festival days Mat. xxvii 15 Prophecies antient of two kinds Mat. ii 15 of the Revelations like the Antient Rev. iv 2 why so obscure Rev. xiii 18 To Prophesy of any one for saying what may be fitly applied to him Mat. xv 7 Prophets cited instead of an allegorical Interpretation of some Passages in them Mat. ii 23 whether they commonly express dismal things covertly Rev. xvi 17 among the Heathens whether they taught the People Vertue Luke i. 67 many false Prophets during the Siege of Jerusalem 2 Thess ii 9 Prophetical expressions not always to be understood in a proper sense nor every particular Phrase to have a special meaning assigned it Rev. iv 2 and ix 17 Propositions universal for particular 1 Cor. xii 28 Publicans of two sorts Mat. xi 19 Purifying by Fire and Water common among the Heathens to signify the cleansing of the mind Mat. iii. 11 Python Spirit of Python what Acts xvi 18 R. Redeeming of time for delaying Rev. v. 16 Regeneration the Stoicks notion of it Mat. xix 28 To Remit and retain Sins spoken of the Apostles what John xx 23 Repetitions for emphasis sake 2 Cor. xi 22 Resurrection of the dead whether it ever signifies no more than a second State or Subsistence Mat. xxii 31 Rest of God under the Law the Land of Canaan under the Gospel Heaven Heb. iii. 11 Revelation of the Sons of God what Rom. viii 19 Riches whether promised under the Gospel 2 Cor. ix 8 9. Righteous for Merciful Mat. i. 19 Right hand of God where mention is made of sitting on it what Mark xvi 19 Rock that followed the Israelites how it is said to have done so why called Spiritual and how said to have
could rescue him out of all those dangers if he pleased He has a respect to Psalm xvii 7 where the Psalmist speaks thus Make thy loving kindness marvellous O thou Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred of them that believe for to hope and believe when the Discourse is about a thing which is matter of Joy and that yet future signify almost the same thing So as others have observed God is said to save Man and Beast in Psalm xxxvi 6 So the Author of the Book of Wisdom chap. xvi 7 speaking of those who looked up to the brazen Serpent and were healed says he that turned himself was not saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that which was seen but by thee the Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all Men. Vers 15. I will not deny but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in an Agonistical sense but there being nothing said here of those Exercises I rather think it ought to be rendered mind or take care of these things so as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not neglect which went before So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesiod signifies care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 380. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where saith Proclus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so he calls care And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same Poet is used for to take care as in vers 316. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know in Prose the word rarely occurs in this signification but as long as it very well agrees to this place nothing should hinder us to admit I◠Out of this which is the proper signification of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appears by its coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resulted that other mention'd by Dr. Hammond for they that exercise themselves in any business are careful and diligent about it CHAP. V. Vers 17. Note d. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies unquestionably sometimes Wages or Reward according to the signification of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to pay or requite and I doubt not too but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be interpreted double Wages But the other places alledged by our Author to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to reward or something of that kind do not seem to prove it For tho there were Rewards joined with the Honours there spoken of it does not follow that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressive of those Rewards which undoubtedly were not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honour it self but an outward signification of Honour and are joined with Honour as its Consectaries II. It is true also what our Author says about the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here it seems to signify not only to receive but also to be judged worthy to receive which is the most usual signification of the word In the place of the Exposition of the Faith printed with the Works of Justin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not simply they have or have had but they have been endued with that dignity or excellency of Nature as to be partakers of the same Divinity That is the perpetual signification of the word which is hardly ever used but in a good sense and to signify that he of whom it is said enjoys that of which he is worthy Vers 22. Note g. Dr. Hammond in this Annotation has ingeniously cleared the order of the Discourse but has omitted one thing which he ought first of all to have proved viz. That the Gnosticks forbad not only Matrimony but the use of Wine For tho the former be universally charged upon them yet I cannot tell whether any did ever accuse them of prohibiting the use of Wine It is certain neither Irenaeus nor Epiphanius object any such thing against them and later Writers we need not trouble our selves about who for the most part copy after them Tho those Fathers omit nothing whereby they may render the Gnosticks infamous and odious so that we can scarce believe all they say Nay there is a passage in Epiphanius which if true shews the Gnosticks did not abstain from Wine in Haeres xxvi which is that of the Gnosticks Sect. 5. where he speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Night and day sorry Fellows and Wenches employ themselves in taking care of their Bodies anointing washing feasting whoring and making themselves drunk And they curse all that fast saying that People ought not to fast because fasting belongs to the Maker and Prince of this Age and they must feed that their Bodies may be strong and able to bring forth fruit in its proper season There were indeed afterwards other Hereticks who taught it was unlawful to drink Wine as the Eneratites as we are told by Epiphanius in Haeres xlvii But all the Doctrines of all Hereticks cannot be attributed to the single Sect of the Gnosticks unless perhaps the Gnosticks were of several sorts CHAP. VI. Vers 2. Note a. IT is strange that those who have written about the Heresy of the Gnosticks did not upbraid them with this That they attempted to deprive Masters of their Servants and I do not well understand why Dr. Hammond if any Vice be reproved presently imputes it to the Gnosticks without any Authority from the Antients By this way of interpreting a wide door is opened for innumerable Fictions Vers 19. Note h. St. Paul seems to have attributed to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same signification as to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lye viz. in a Storehouse unless it is to be read in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a very usual word whereas the former no where occurs in the notion of a Treasure or a pretious thing It is certain there is no great difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeks use also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 20. Note i. Seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified Knowledg and such Knowledg as the Jews boasted they had received not from the Scriptures but by Tradition from their Ancestors there is no doubt but Men endued with that sort of Knowledg might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnosticks But it may not without reason be doubted whether even from the Apostles time that name was peculiarly attributed to one particular Sect of Heathens who feigned themselves to have embraced the Christian Religion and that owed its beginning to Simon Magus as it was afterwards Our Author has not said any thing to prove this latter and I have elsewhere observed many things which overthrow his Conjectures I am apt to think the Gnosticks of the Apostles times were Jews either by Birth or Profession who because they conversed among the Greeks mixed a great many things out
of their Philosophy with the Jewish Divinity and by that mungril Doctrine interpreted Scripture and Religion Afterwards the name of Gnosticks was appropriated to a certain Sect of Heathens mention'd by Irenaeus and Epiphanius In Barnabas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more than once used in a good sense for the knowledg of the mystical sense of Scripture In chap. vi after he had alledged words out of Moses in Exod. xxxiii 1 and Lev. xx 24 in which the Jews are commanded to enter into the Land of Canaan he presently subjoins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and understand what saith Knowledg hope in Jesus who is to be manifested to you in the flesh Afterwards he interprets the words of Moses allegorically and says that by the Land was meant Jesus See also Chap. x. towards the end where that word occurs twice in this signification Some persons seem as they easily might to have abused that way of interpreting whose knowledg St. Paul here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to whom he often alludes in this Epistle But we must beware of seeking such Allusions where it is not necessary as our Author does in many places who yet sometimes seems to have hit the nail on the head as in Chap. iv 4 seqq ANNOTATIONS On the Second Epistle Of St. Paul the Apostle to Timothy AT the end of the Premon Notwithstanding all that is here said by our Author it is much more probable that St. Paul wrote this Epistle after his last Bondage in the year of Nero XIII and of Christ LXVII a little before his death as it is thought by Dr. Pearson who has easily solved all the Difficulties which our Author here objects against that Opinion I shall say something to them on Chap. iv CHAP. I. Vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sense of these words seems to be this I thank God that he gives me cause to make perpetual mention of you in my Prayers that is because thou adherest to the Gospel for the Apostle did expresly make mention of those in his Prayers for whom he had a particular Affection and whom he knew to be faithful to Christ This may be gather'd from the beginning of most of his Epistles See especially that to Philemon vers 4 and 5. Vers 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of a long time God had purposed to give us by Jesus Christ. He means the Gospel which God had purposed should be preached both to Jews and Gentiles as appears from vers 10. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for a long time is evident from Tit. i. 2 where see our Author and Grotius upon this place And that is said to be given which is by a certain and immutable Counsel decreed to be given So Virgil Aeneid 1. vers 282. represents Jupiter speaking thus concerning the Romans His ego nec metas rerum nec tempora pono Imperium sine sine DEDI See Note on Ephes i. 4 CHAP. II. Vers 16. Note b. THE place in Tertullian is in Chap. xxxiii de Praeser Haeret. where he speaks thus Paulus in prima ad Corinthios notat negatores dubitatores resurrectionis Haec opinio propria Sadducaeorum Partem ejus usurpat Marcion Apelles Valentinus St. Paul in his first to the Corinthians marks those who denied or doubted of the Resurrection This opinion was peculiar to the Sadduces Part of it is espoused by Marcion c. And a little after Aeque tangit eos qui dicerent factam jam resurrectionem id de se Valentiniani asseverant He likewise takes up those that said the Resurrection was already past which the Valentinians affirm of themselves The rest which our Author says in this Annotation about the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and its Derivatives and about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a mere Medley and perfectly useless I will not say to those that understand the Greek Language but those also who can consult Lexicons in which they may find these words more largely and better explained than they are here I shall note only a few things concerning them I. Because while Cattel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are feeding they wander out of one place into another therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies to wander as on the contrary the Latin word errare signifies to feed as in that Verse of Virgil Mille meae Siculis errant in montibus agnae The same I may say of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we find in Numb xiv 3 where the Vulg. Interp. renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rohim by vagos Wanderers The Nomades in Scythia and the Numidians in Africa were really both Shepherds and Wanderers so that they might be denominated from both which every one knows But what is that to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Gangrene Our Author ought to have produced Examples which shewed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the eating of a spreading Ulcer of which there are several given by H. Stephanus The Doctor alledges a Verse as out of Hesiod which is Homers in Iliad Υ. v. 249. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a profusion of words with which any one feeds himself as Eustathius on that place observes Yet that word occurs in Hesiod in the same sense in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 403. where the Poet admonishes Persa that if he did not labour there would come a time when he should beg with a great many words in vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A profusion of words will be useless II. There was no need of recurring to the Septuagint to shew that the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes to shun that being the use of it in the best Greek Writers as Lexicographers will shew And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to shun because if we meet with any thing in our way which we would not run upon and we cannot remove we go round about it Or if we would come nearer the proper signification of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be to stand about that is to stand still when we meet with any stumbling block for fear of falling upon it Suidas interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flying from or avoiding and then he produces the place concerning Moses alledged by our Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he always avoided a multitude and Tumults especially CHAP. III. WHat our Author says here about Simon 's Contest and Flying he took out of Caesar Baronius as also other things of no great moment See Baron Annal. ad A. C. LXVIII of Nero the 12 th But these things I have already elsewhere confuted See especially what I have said on 2 Thess ii 3 I shall only add that the place which our Author refers to in Suetonius does not at all belong to this matter it is in Chap. 12. of the Life of Nero and
where that Author speaks of Alaricus he immediately adds This being done in the time of Honorius making as the Reader might suppose Bellisarius contemporary with Honorius which he knew to be false but designed by the word THIS tho no body would think so to refer to what he had said before the mention of Totilas and Bellisarius for the burning of part of Rome by Totilas was after the time of Honorius and Innocentius IV. A little after he says that Innocentius was not at Rome after the first taking of it before the second but he would have said Siege of it for he knew that Alaricus twice besieged Rome and took it but once V. I have set down the place cited out of Orosius Lib. vii c. 38. more at large in my Latin Translation than it is in the English because the words which Dr. Hammond omits make more to his purpose than those which he alledges And they are these Rhadagaiso Romanis arcibus imminente fit omnium Paganorum in urbem concursus bostem esse cùm utique virium copia tum maxime praesidio Deorum potentem urbem autem ideo destitutam maturè perituram quia Deos sacra perdiderit Magnis querelis ubique agitur continuo de repetendis sacris celebrandisque tractatur fervent tota urbe blasphemiae vulgo nomen Christi tanquam lues aliqua praesentium temporum probris ingravatur When Rhadagasus drew near the Roman Towers all the Pagans ran together into the City crying out that an Enemy was come against them who besides a powerful Army had also the Gods to assist him and that the City was destitute of all hope and would soon be destroyed because they had lost the Gods and forborn to do sacrifice to them There were heavy Complaints made in all places and presently they enter'd offering them all the City was filled with loud Blasphemies and the name of Christ was reviled and inveighed against as some present Plague CHAP. XVIII Vers 2. Note a. IT is much more natural to think that the Jews groaning under the Roman Tyranny and believing they should be deliver'd from all manner of Evils by the Messias did upon that ground conclude that the Romans should be destroyed by him that being agreable to their most noted sentiments than to suppose against all probability that they learned it from the Revelation For nothing is more certain than that the Christians and their Writings were detested by the Jews So that what is here said of the perswasion of that People being nothing at all to St. John might have been omitted without any loss to the Reader Vers 8. Note b. I. If the desolations that were brought upon Rome by Alaricus Gensericus and Totila be all put together without doubt the misery of that City will be the greater but all these are not comprehended in the Testimony of Palladius who speaks only of the sacking of Rome by Alaricus which happen'd An. Chr. CCCCX when Gensericus took it in An. Chr. CCCCLV and Totila An. Chr. DXLVII Which times our Author should have distinguished and not spoken of them confusedly II. It is true what he says about the sense of prophetical Expressions of which see the Examples I have alledged on Rev. iv 2 and elsewhere But he ought not to have said that after the Prophecies of Jeremiah the Dominion of Babylon was translated to the Medes but to the Persians as every one knows but the confused Memory of the four pretended Monarchies put him out Vers 13. Our Author took almost all this out of H. Grotius as many other things without ever looking into Julius Pollux by whom he would have seen that Grotius his Animadversion was false Pollux in Lib. iii. c. 8. S. 2. where he reckons up the names of Slaves says that those were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 changed for Money and a little after he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must not say Bodies simply but servile Bodies In which he corrects the common but barbarous Custom of those who called a Slave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he does not say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Freemen which hire themselves for Money It is true indeed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of any Man whether a Freeman or a Slave as Lexicographers will shew But when the Discourse is about Wealth or buying or selling Slaves then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Slave not from the proper Notion of the word but because of the Circumstances Examples are alledged by Is Casaubon on Athenaeus Lib. v. c. 10. A hireling was never called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore the reason of that Appellation invented by Grotius is groundless But Slaves are stiled Bodies when in reckoning up Possessions men are opposed to other things which do not use to be called by that name They are stiled also Souls by the Jews and by the Greeks because as many Slaves as there are so many Souls there are or as the Lawyers speak Persons Nor is it any thing against this signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there are Souls of Men afterwards mention'd which are Slaves for such repetitions are not avoided by these Writers Vers 23. Note d. As our Author before rashly followed Grotius whom he transcribed without examination so here he rashly forsakes him For it is the wealth of the Romans and not that of Strangers which is extolled in this place Grotius had produced a Passage out of Isa xxiii 8 where there is the like Phrase whom the Reader may consult CHAP. XIX Vers 8. Note a. IT is a mistake that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in these Books for the Ordinances of the Mosaical Law as I have shewn on Rom. viii 4 In this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Saints righteous Actions or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are aptly described by a white Garment whiteness being a Symbol of Innocence Nothing could be devised more violent than Dr. Hammond's interpretation Vers 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have said in my Dissertation about the destruction of Sodom that these Phrases are taken from the Lake Asphaltites which is a Lake burning with Fire and Brimstone Which seems to have been observed also by Dr. Hammond as may be gather'd from his Paraphrase So it is usual with the Rabbins to banish any thing that is abominable and the use of which they think to be profane to the salt Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is observed by Mr. Lightfoot Cent. Chorog on Mat. Cap. v. CHAP. XX. Vers 5. Note b. I Confess indeed ingenuously I do not understand the sense of this Prophecy concerning the Persons here mention'd reigning a thousand Years But notwithstanding that I could if I pleased confute what is here said by Dr. Hammond He will never perswade any one who believes that Christ and his Apostles were the only arbitrary 〈◊〉