officer and to trust himself in God's protection and count that Princes doe not use to punish men for doing well but for doing ill for seditions conspiracies c. and therefore if thou wouldst make a prudent provision for thy self if thou dost desire to be secure from being punished by the magistrate doe not offend against his lawes and thou shalt in all probability receive nothing but reward for it from him 4. For he is the minister of God to thee for good but if thou doe that which is evill be afraid for he beareth not the sword in vain for he is the minister of God a revenger to execute wrath on him that doth evill Paraphrase 4. For that is as considerable a part of the magistrate's office to which he is designed by God and for which thou art to count thy self happy in him to assist and not resist him that God hath set him over thee to secure and defend thee and help thee to a peaceable possession of all God's other benefits which are all worth nothing to thee if thou maist not enjoy them peaceably And that is a reasonable consideration to move thee to adventure the hazard of being injured by magistrates and not to cast off their yoke on every remoter fear of it but to take the possible dangers and certain benefits together and from thence to conclude that 't is for the subjects good that Princes are sâ— over them And generally 't is our own fault if there be any thing formidable in them In that case indeed the Magistrate hath a sword put in his hands by God and 't is his office to be God's executioner of punishment on malefactors and he is obliged to doe so by conscience toward God whose officer and commissioner he is 5. Wherefore ye must needs be subject not onely for wrath but also for conscience sake Paraphrase 5. And consequently our obedience is due to him not onely for fear of punishment from the magistrate for 't is possible a cunning oâ— a prosperous offender or rebell may avoid that but in obedience to the constitution of God whose officer he is and to the command of honouring and paying subjection c. to him 6. For for this cause pay you tribute also for they are God's ministers attending continually upon this very thing Paraphrase 6. For this is the distinct reason why tributes and customes are paid to Kings viz. because they are commissioners sent from God who having full power over all we have as the free donor of all may assign his commissioners what proportion he please and that a liberall one as he did the double portion to the elder brother and this but very reasonable seeing in the discharge of their office they spend themselves with an unwearied patience and constancy attending on it as the hardest and heaviest task that any man in a kingdom undergoes and is therefore in proportion the most richly to be rewarded of any 7. Render therefore to all their dues tribute to whom tribute is due custome to whom custome fear to whom fear honour to whom honour Paraphrase 7. This therefore layes all obligation on you to render to Princes as a debt due from subjects all extraordinary or ordinary payments as also that reverence and honour which by the Law of God belongs to them as well as obedience and diligent subjection v. 1. 8. Owe no man any thing but to love one another for he that loveth another hath fulfilled the Law Paraphrase 8. For ye Christians must not think that your Christian liberty will free or disoblige you from the discharge of any debt or duty to any man inferior or superior that is either of justice to ordinary men or subjection to those whom God hath set over you One debt onely ye must owe all and yet pay that too as oft as occasions are presented that of charity which must be so pai'd that it be alwayes owing and if this be discharged as Christ requires not onely to friends but to all even those that have behaved themselves as enemies to us the persecuting heathen Emperors c. this is that perfection of the Law which Christ requires Mat. 9. 48. 9. For this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steal Thou shalt not bear false witnesse Thou shalt not covet and if there be any other commandement it is briefly comprehended in this saying namely Thou shalt love thy neighbour as thy self Paraphrase 9. For all the six commandements of the second table the five here named and the sixth that hath all this while been insisted on that of Honour thy parents Kings c. v. 1. all these I say are but parts of that great duty of charity or loving thy neighbour c. so strictly now commanded by Christ and so farre from being now evacuated or abrogated that it is rather heightened in each branch and improved by the Gospell and consequently every of those six and particularly that of duty to Kings is still required under Christianity let the Gnosticks advocates and patrons of liberty or rather licentiousnesse under that pretencâ—â—each what they please to the contrary 10. Love worketh no ill to his neighbour therefore love is the fulfilling of the Law Paraphrase 10. That charity that is required of us Christians is so farre from depriving any other of his right that it gives rules of all abundance of mercy and goodnesse to all for in that consists that perfection of the Law which Christ requires Mat. 5. see note on Mat. 12. e. 11. And that knowing the time that now it is high time to awake out of cep for now is our note c salvation neerer then when we believed Paraphrase 11. And that exhortation to keep close to all Christ's precepts to discharge to all men that duty which Christ requires by prescribing us charity v. 18. is now the rather to be press'd because of the particularity of time which should make us watchfull to the performance of all duties the time of our deliverance or escaping by Christ promised and by us so long expected see note on Mat. 10. 9. and 24. 13. 1 Pet. 1. 5. and 2 Pet. 1. 3. being now â—igher at hand which may encourage us to be diligent and persevere to the end then it was when we first received the faith 12. The night is far spent note d the day is at hand let us therefore cast off the works of darknesse and let us put on the armour of light Paraphrase 12. The present dark state of persecution of the pure Christians by the unbelieving Jews and the Gnosticks among you is now well over and the more joyfull lightsome state of quiet and calm is now as the day approaching see 2 Pet. 1. 19. 1. Joh. 2. 8. which is a mighty obligation to us to perform the deeds or the day all actions of Christian purity casting off the doctrines and practices of the Gnosticks and
〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoyles seems remote and alien Another way may be better collected from Hesychius by changing the punctation of a few words in him thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies publick service officiating and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populus signifies publick or belonging to the people Thus is the King call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the officer of God for publick administrations Rom. 13. 6. Hence then is the prime importance of the word for any publick service Of which sort because among both Jewes and Heathens the Priestly office the sacrifices c. of the Temple were the chief the word comes to signifie any sacred office Of this we have these footsteps in the Grammarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius Phavorinus and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the word is used in this place by S. Lu. for the executing the priests office so Phil. 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are joyned sacrifice and sacred office or service and Heb. 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath obtained a more excellent ministery that is priestly service in opposition to the priests office on earth ver 4. so Heb. 9. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the utensils of the priest and Heb. 10. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was daily attending or waiting on the priests office From hence it is brought down to the service of the Christian Church any Christian office as Act. 13. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while they ministred to the Lord that is were about the daily offices praying and fasting c. and so Rom. 15. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I might be a minister of Jesus employed in sacred offices This word though it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publick doth not yet so belong to publick employments but that it signifies domestick also and simply serving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius especially that office of the steward which is most publick of any in the family having the administration of the whole domestick affaire belonging to it Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Pollux to perform the stewards office over the house Now because as Christ saith it is the stewards office to give every man his portion of food in his season and because the diet in an house or family belongs to all is every man's portion only so that the steward assignes it diversly to every one as he thinks fit to dispense it and thence in the Grammarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are set over the diet therefore in the Scripture style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used for the businesse of the collecta or offertory for the dispensing of the oblations and out of them relieving the poor Christians Thus 2 Cor. 9. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the administrations of this liberality which was to supply the wants of the Saints as it followes there and all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberality of communicating v. 13. And so Phil. 2. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the relieving the Apostle and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 25. the reliever of my want So Rom. 15. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministering to them in carnall things is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 26. liberality to the poor saints and so perhaps when the Angels are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. 7. his ministers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14 ministring spirits it may bear the sense of serving so as to feed and relieve and provide for us But because the office of the steward is to govern the family as well as thus to give meat in due season therefore agreeably to this as the word is sometimes used by Christian writers peculiarly for the Lords supper in reference to the feast provided there in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antiently and still in the offertory for the use of the poor in the same manner as 't is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking of bread so also sometimes it is used to signifie the whole service of the Church or exercise of the priest's office and sometimes peculiarly the government of the Church as in Eusebius generally when one Bishop dies another saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undertakes the office or administration or government of it as of Pius the Bishop of Rome l. 4. c. 11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same Chap. of Câ—ladion Bishop of Alexandria V. 28. Highly favoured For the finding out the full importance of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place 't will be needfull first to examine the severall notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nowne from whence the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes One eminent notion of it for the Gospel of Christ is explain'd as it signifies the matter of the Gospel Note on Heb. 13. d. and as it signifies the preaching or promulgating of it Note on Act. 18. e. Another notion as it signifies charity liberality is explained Note on Act. 2. f. and very neer to that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift Note on 1 Pet. 3. e. Beside these it signifies also a reward either that of good words of thanks as we call it or else farther of some real return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius a retribution for a good turn and so 't is oft used Lu. 17. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will he thank or reward that servant so Lu. 6. 32 33 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what thanks or reward is due to you for which there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward v. 35. So 1 Pet. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this shall be or shall yeild a reward all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour the reward of an heroick action v. 20. Fourthly it signifies favour or mercy in this chapter to Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast found favour with God ver 30. and in some other places and in effect in all those where it signifies the Gospel in opposition to the Law that being so styled because there is so much of Gods favour and undeserved mercy discernible in it contrary to boasting or debt Lastly it is taken for virtue goodness in the latitude without restraint to any particular kind of it and that both of the body beauty and of the minde from whence is that gloss of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word gracious signifies either good or handsome for that universall goodness of the mind it seems to be taken 2 Pet. 3. 18. grow in grace that is all kind of goodness and in the knowledge that is practical knowledge of our Lord c. and so in diverse other
she is happier if she so abide in my judgement and I think also that I have the spirit of God Paraphrase 40. But 't is more for her earthly advantages to continue unmarried and more convenient toward the serving of God without distraction v. 35. according to my judgement and I think the spirit of God guides me in making this judgement though I have no expresse precept for it Annotations on Chap. VII V. 3. Due benevolence What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be best conjectured by the use of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 21. 10. mentioned after food and clothing that must not be denied the wife The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accompanying with her the Hebrew word also signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benevolence which is therefore here used as a modeâ—â—er word in stead of the other the Syriack reades the love which he owes and some other Greek copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due honour or worship which perhaps is the ground of the use of the word worship retained by our Church in the form of marriage meaning that kindnesse which is here said to be due unto her but the Kings MS. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely all that by vow of marriage is due unto her V. 5. For your incontinency What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here will be best guess'd by the Context where the reason of the advice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the man and the wife to accompany together being this that the devill tempt them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the occasion or advantage that the Devill takes hold of to tempt must signifie their want of ability to contain Not that it signifie incontinence for that is a sin against the marriage vow and will not agree with the Context which supposes no such sin but I say a want of ability to contain or abstain any longer from the lawful pleasures of marriage as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath himself in his power his own command and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 9. they that have not the command of themselves so as to live chastly without marriage and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the contrary inability to contain which inability or weaknesse is an occasion of temptation and will be an advantage also to the tempter by which when he tempts he may be most probably able to overcome V. 6. Permission That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie advice or counsell will be gathered from the Grammarians Hesychius and Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving counsell and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are perswaded by advice or counsell And then the plain importance of this verse is that in respect of the contrary dangers of fornication c. v. 2 5. he generally gives his advice that men should marry c. v. 2 3. Yet for this he is far from giving any command or laying obligation on any For if upon experience and long tryall there be no fear of those dangers then his advice is to live unmarried For so he had said v. 1 that it is good for a man not to touch a woman and again he subjoyns it ver 8. that it was good for them to continue as he was himself that is in single life And so each of these marrying and not marrying is according to severall circumstances matter of counsell but neither absolutely of precept If there be danger of fornication then it is his advice that for the avoiding of that marriage be chosen v. 2. and to the same purpose rather let them marry then burn v. 9. And because every man hath not the gift of Continence and it is not presently discerned who hath therefore in generall speaking and as farre as belongs to those who doe not discern that they have this gift the contrary danger is so strictly to be avoided that the Apostles advice though not command is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men and women generally v. 1. betake themselves to that safer course But this still far from any universall precept for in case security from that danger of fornication be otherwise to be had then the Apostle's counsell and advice is to follow his example v. 7 and 8. and either in Virginity or Widowhood to remain unmarried That is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I will or would not that he commands or prescribes that but that in case a man hath the gift of containing he preferres the single life For the Hebrewes for want of a word in their language to denote Comparative degrees use Positives in stead of Comparatives and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will signifies here to wish rather or to be more willing to preferre or recommend as better And that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is good both v. 1 and 8 and 26 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better or more eligible if that circumstance of the contrary danger doe not hinder it or outweigh on the other side Of this speech of the Apostles concerning Marriage it is Tertullian's saying lib. De monog am Dixit hoc Apostolus indulgens non praecipiens What the Apostle here said he spake by way of indulgence not by way of command rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indulgence according to that other notion of the word whereby it signifies pardon or forgivenesse of a fault and so saith hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it denotes pity or mercy Thus it is possible Tertullian might interpret the place being by the Montanists infusions somewhat unkind to marriage But against this the Apostle's words are plain even when he advises single life as best at that present If thou marriest thou hast not sinned v. 28. And in this place the Context is no way favourable to that notion For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let every man have his own wife c. ver 2. and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them marry ver 9. in case of the forementioned danger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of fornications and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they have not command over themselves see Note b. is certainly more then this even a free concession of marriage to all and in case of that danger an advice and counsell also To which purpose it is observable that as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 command so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also ver 25. where that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies advice or counsell and not onely permission or indulgence appears by the consequents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 26. I think this is good that is as was said better for the approaching instant distresses and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉
it shall be for meat And c. 2. 22. God took out one of Adam's ribs and made it a woman And Adam said This is now bone of my bone and flesh of my flesh Therefore shall a man leave his father and his mother and cleave unto his wife and they shall be one flesh That by this rule of the Creation the Christian doctrine of the duties of husbands and wives is regulated appears Ma 19. 4. where to that question about Divorces Christ answers Have ye not read that he which made them at the beginning made them male and female and said For this cause shall a man leave father and mother c. What therefore God hath joined together let no man put asunder And so Mar. 10. 6. So 1 Cor. 6. 16. What know you not making this a special piece of knowledge that he which is joined to an harlot is one body with the harlot for they two saith he shall be one flesh And Ephes 5. 31. having said For this cause shall a man leave his father and mother and shall be joined to his wife and they two shall be one flesh he adds v. 32. This is a great mysterie collecting mysteriously or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge that is by the skill of interpreting mysteries of Scriptures all the conjugal love and union as between husband and wife so between Christ and his Church from that one passage in the Creation So 1 Cor. 11. 8 to prove that the wife is to be covered as a token of her subjection to her husband he saith For the man is not of the woman but the woman of the man neither was the man created for the woman but the woman for the man All which are but conclusions drawn by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mystical explication from those passages in the creation of man and woman And so it may be very fitly affirmed here of the several parts of the husbands duty to the wife they are all evidently conclusible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge or by explication of the hidden sense from the words in the Creation First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cohabiting contrary to the infusions of the Hereticks falsly called Gnosticks is the interpretation of the first part of Gods blessing Gen. 1. 28. in these words Be fruitfull and multiply and again of their two being one flesh And this Plato himself appears to have learned from the storie of the Creation writing in Convivio and his Dialogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that antiently male and female were put together in one body and were after by Jupiter cut asunder concluding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one of us is the share of a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ut asunder like the sole-fishes made two of one and this is the reason saith he that every one seeks out and desires a wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one the other part of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endeavouring to reunite the divided parts to make one of two and so to cure the dismembred nature To which fable S. Chrysostome referres when he saith of man and woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are as two halves cut asunder Secondly The womans being taken out of the mans side doth not only with the Jewes in theirs but with Christ and his Apostles in their Christian Cabala signifie that the woman is dependent of the man unable to subsist without him from whence it follows here that he must provide for her honour or maintenance as being the weaker vessel see Noted Thirdly The womans being joined with the man in the dominion over the creatures Gods having given the fruit of the earth for food to them both in common or equally Gen. 1. 28 29. is a direct foundation of what is here added that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coheirs of the gift of life as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life signifies the necessaries of life of which therefore the wife is in all reason to partake with him or if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for life it self then it belongs to the Creation male and female created he them which is again a mystical proof or argument of conviction that they that partake of life equally should also partake of the necessaries of life To which we shall not need to adde a third acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life for eternal or everlasting life which seems not to be looked on here See Note e. Ib. Honour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signifies maintenance so 1 Tim. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour that is maintain relieve the widows and so when the ruling elder is said to be worthy of double honour 1 Tim. 5. 17. that denotes such a proportion of maintenance above others as was wont to belong to the elder brother in the family So Act. 28. 10. of the Barbarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they honoured us with many honours that is made us many entertainments when we were there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when we went away they brought us in all things for our use So in Cicero Medico honos debetur honour is due to a Physitian that is a reward or see And so Aristotle Rhet. l. 1. c. 5. among the parts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts honorarie donatives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a gift is the giving a possession and a signe of honour So Num. 22. 37. Am not I able to honour thee that is to give thee mercedem a reward saith S. Hierome for so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both honour and reward and also the necessaries or provisions in an army opes pecudes supellectilem omnem wealth cattel all kind of provision saith Schindler Jud. 18. 21. And so as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to despise and to take no care of so to take care of to provide for any is expressed by honouring So Mat. 15. 6. and shall not honour his father c. that is shall afford him no maintenance or relief see 1 Tim. 5. d. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to afford supplies or maintenance to the wife as being the weaker vessel taken out of and depending on him for the necessities of life Ib. Grace of life The several notions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace in the Sacred dialect have been often taken notice of See Note on Luk. 1 k. Act. 2. f. Heb. 13. d. Act. 18. â— All of them springing from that primarie notion of it for charity and liberality Thus is the word used 1 Cor. 16. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your charity or liberality to the poor Christians So Ecclus 17. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the charity of a man and c. 20. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the charities of fools for so it follows v. 14. The gift of a fool
as such or else the finding this out will be matter of wisdome a work of sagacity in any and yet possible when the time comes to be observed for the way of numbring here mentioned is that which is of ordinary use among men Annotations on Chap. XIII V. 1. The name of blasphemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name of blasphemy literally signifies such a title as cannot be assumed or owned without blasphemy Now blasphemy is committed two waies either by speaking contumeliously of the true God or giving divine honour to any else which is also the taking that honour which is due to him alone and bestowing it upon others and so as contrary to his being acknowledged the one God as the using him reproachfully is to his being God And therefore it is that Paul and Barnabas having divine honours attributed to them at Lystra they rent their clothes Act. 14. 14. in the same manner as was usual among them when any man was heard to blaspheme signifying thereby that sacrificing to any creature is direct blasphemy against the Creator Now what this title of blasphemy was which is here referred to is specified by S. Jerome Qu. II. ad Algas Aeterna cùm dicitur quae temporalis â—â—st nomen est blasphemiae The city Rome was called the Eternal city So Ausonius Gallus urbis ab aeternae deductam rege Quirino Annorum seriem Haec eâ—it aeternae series ab origine mundi which to be attributed to any thing which had a beginning and shall certainly have an end is a name of blasphemy So in the same words Prosper Aeterna cùm dicitur quae temporalis est utique nomen est blasphemiae cùm mortales licet reges in ea dic antur Divi eisque suppliâ—es dicunt Numini vestro altaribus vestris perennitati vestrae c. For that which is temporal to be called eternal is the name of blasphemy when their Kings though mortal are called gods and their suppliants addresse to them in this style To your Deity your altars your eternity c. See ch 17. Note a. But beside this and what Athenaeus saies of it l. 1. where he enstyles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome the Coelestial or heavenly city it appears by many antient Roman coines set down by Goltzius in Thesauro that Rome was called a Goddesse there being many such inscriptions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome a Goddesse Accordingly the people of Smyrna built a Temple to it saith Tacitus hist l. 3. and other Provinces used the like flattery erected Temples appointed Priests to the Goddesse Rome and at last Adrian raised a stately Temple and called it Templum Romae Augustorum the Temple of Rome and of the Emperors that is dedicated to them as to gods saith Dio in Adriano And accordingly this idolatry or blasphemy is taxed by Prudentius colitur nam sanguine ipsa More Deae Noménque lociceu numen adorant Rome is worshipp'd by sacrifice after the manner of a Goddesse and they adore the Name of the city as a deity And to this it is agreeable that many other Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 names of blasphemy in the Plural more such blasphemous titles beside that of urbs Aeterna the Eternal city that one of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goddesse and the erecting Temples to it containing all imaginable blasphemies in it V. 3. One of his heads What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One of the heads will be judged first by the notion of head secondly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one The head is the uppermost part of a man and so proverbially signifies any thing that is most eminent or conspicuous and so here v. 1. the seven heads are most probably the seven hills on which Rome was built Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that for want of degrees of comparison in the Hebrew language is by an Hebraisme oft taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first as Mat. 28. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one but the first of the week Both these concurre to apply this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Capitol at Rome to which it belongs so properly and characteristically For first the word Capitol cerntainly comes from Caput and head and Livy renders the reason for it that a mans head being found in that place where that was after built Caput Toli the head of Tolus saith Arnobius the Oracle answered Eo loco caput summámque imperii fore that the head and top of the Empire should be there Secondly In this place was the Temple of Jupiter called therefore Jupiter Capitolinus and he being the first or chief of the gods the place where his Temple stood may well be the principal of the heads of this city Now that this head is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slaughter'd or smitten to death this clearly belongs to the burning of the Capitol which fell out twice about these times First It was set afire by those that accompanied Sabinus and Domitian thither and who were there besieged by Vitellius's souldiers a little before the death of Vitellius whose successor Vespasian being returned out of Judaea and having committed the warre against the Jewes to his son Titus in the very next year at which time the Temple at Jerusalem was burnt re-built the Capitol most sumptuously and restored Jupiter's Temple in it Which as it was a kind of recovery of Rome from a mortal disease express'd by a coin of Vespasian's inscribed Roma resurges Rome thou shalt rise again so it was looked on as a great expression of the wrath of God against the Jews that at that time not onely their Temple was burnt but that other of Jupiter at Rome permitted to be re-built and at Jerusalem heathen sacrifices offer'd in the Temple of God by the Roman souldiers and all Gods Priests ferch'd out of their caves or hiding-places and killed by Titus's command O this re-edifying the Capitol see Tacitus hist l. 4. And to this the words here would commodiously enough be appliable But besides this there was a second wounding of this first head another burning of the Capitol in Titus's reign which was by lightning and so esteemed to be sent from heaven And this is more proper to this point of time to which this Vision belongs and being done asâ— from heaven might from thence be more fitly objected to Idolatry as a deadly wound to that worship of Jupiter And this was so sumptuously repaired by Domitian whose time is the subject of the Vision in this chapter that Martial makes Jupiter indebted to him for it Pro Capitolinis quid enim tibi solvere templis Quid pro Tarpeiae frondis honoure potest what can Jupiter pay thee for his Temple in the Capitol And on this 't is said that the whole earth wondred after the beast Where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole earth or land the Roman Territories are most