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
Just as the Greeks and Latins frequently borrow passages out of their own Poets not to prove any thing by their Authority but to express their mind in their words more elegantly than they could do in their own and to the same end likewise the Hebrews frequently alledg the words of the Old Testament And as the Greeks and Latins make no difficulty of applying the sayings of their Poets to a different purpose than they intended them provided they do not apply them absurdly the same is observable also among the Hebrews Of which there are innumerable Instances to be met with in the Talmudists and the mystical Interpreters of the Scripture and before them in Philo who seldom ever cites the Scripture but in that manner And this being a usual practice in the time of the Apostles it is no wonder if they followed the custom of the Age wherein they lived there being no harm at all in that custom A very remarkable instance of such a Citation we have in Rom. x. where the discourse is about the Righteousness of the Gospel But those passages are carefully to be distinguished from others by which any thing is proved or any conclusion drawn from them I don't think St. Paul did so subtilly examin the agreement of the words of Isaiah with what he designed to say as Dr. Hammond CHAP. II. Vers 4. Note a. WHAT our Author says here about the several Arguments that might be used to procure credit to the Gospel is all very true and undeniable but the greatest part of it is besides the scope of this place For by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is meant only the Gifts of the Holy Ghost which were used by those who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this very Chapter in the Church as the Gift of Tongues which was no small evidence of the truth of Christianity Achaia at that time being a place of great commerce a great many Jews and Gentiles out of Africa Egypt and other places where the Inhabitants were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I may so speak resorted to it And these could not hear the Apostle speaking properly in their several Languages without the highest admiration knowing that he had never learned them See Chap. xii of this Epistle where the word Spirit often signifies such Gifts And by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Grotius rightly observes is meant the Gift of healing Diseases or the like See the same Chapter vers 10 28 29. St. Paul's meaning therefore is that he did not come to the Corinthians as a Philosopher to perswade them to believe what he said by argument and reasoning but endued with miraculous Gifts such as the Gift of Tongues and the like and a power of curing the diseased that the credit they gave to him might not be as to a Philosopher who confirmed the truth of his Doctrin by probable reasons but as to God's Messenger demonstrating by Miracles that he had a Command from Heaven to say what he preached to them and did not discover it by reasoning The Arguments for the truth of the Christian Religion taken from Prophecies which Grotius and our Author would have to be partly here intended were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrations to any but the Jews who had already fixed a certain sense upon them and believed them but they could not in the least move the Heathens The rest also were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinct from reasonings but to those that had seen them It is present Miracles that are here meant whereby the Apostle without any long arguing proved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was sent from God Our Author in his Paraphrase on this Chapter puts in so many things foreign to the sense of St. Paul's words that it is rather he himself than the Apostle that reasons in it Vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the Power of God from which he received an ability to work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word in the foregoing Verse signifies the effect of the divine Power but here the divine Power it self which was the cause of those Miracles That Faith which relies upon Miracles wrought by a divine Power relies upon the divine Power it self by which those Miracles are wrought Dr. Hammond here according to his manner makes a difficulty where there is none Vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This Verse should be paraphrased thus All that throughly understand what is true Wisdom will easily perceive that the Gospel is so It is not I confess such Wisdom as that of Philosophers or Orators who by their subtilty and eloquence render themselves so acceptable to the great Men of the World which Wisdom is made vain by the preaching of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Philosophical Learning which is vain in the account of those that are perfect or that throughly know what it is to be wise as Christians do And by the Wisdom of the Princes of the Age seems to be meant Eloquence which in that Age the Nobility of Rome did diligently study as appears by both the Seneca's Quintilian both the Pliny's and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I render the Nobility to make that word comprehend not only the Roman Emperors but also lesser Powers such as the Presidents or Governors of Provinces Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is not to be referred to the Authority of the Roman Magistrates which at that time prevailed and afterwards continued but to their Wisdom or Learning which was vain and empty because it could not make them happy or lead them to the knowledg of the true Religion Vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I don't think this Phrase signifies the chief Men among the Jews excluding the Heathen Magistrates or these latter only and not the Jews For both may be intended it being manifest that some multitude is designed in this expression NONE of the Princes of this Age c. Vers 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to spiritual Men speaking spiritual things For that after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are to supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appears by the next Verse where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to them And spiritual things are such as agree with the spiritual Nature of the Gospel according to the usual notion of that word not Arguments deduced from Prophecies which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where else used to signify this appears further from the following Verse which makes me wonder that both Grotius and Dr. Hammond who follows him should talk here of Prophecies of which St. Paul does not speak one syllable in this place Vers 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I don't think that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is meant a Man that makes use of nothing but reason as our Author supposes after Grotius such a Man should rather have been stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for reason is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not
Clay and thence by a Metaphor was applied to Animals covered with a certain Shell which for the hardness of it might be compared to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet I affirm nothing positively but this I affirm that in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undoubtedly signifies earthen Vessels because that is the perpetual signification of this Phrase and the other alledged by Dr. Hammond is without example Besides the place it self necessarily requires the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be so understood for it is manifest that St. Paul compares the Apostles to frail and contemptible and not precious or artificial Vessels such as are made of the finest sort of Shells There is a clear opposition here put between the great Excellency of the Gospel and the meanness of its Preachers or between the Power of God which exerted it self in the Gospel and the Infirmity of the Apostles Vers 8. Note c. I fully agree with our learned Author in interpreting St. Paul's words here by the customs of the Heathens in their Agones But there are some things to be observed on this Annotation I. It is strange he should confound the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek with the Latin algeo when the Greek constantly signifies to grieve to be tormented and the Latin to be cold Yet he has elsewhere committed the same mistake lest any one should think it was by mere accident It is manifest that St. Chrysostom interprets the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this latter does no more signify to be cold than the former but to be grieved or afflicted II. In the place of St. James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not an Agonistical term The words of the Apostle are Let patience have its perfect work that ye may be perfect and entire deficient in nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the thing spoken of is manifestly a defect and not any Victory which might be gained over the Christians III. It would have been worth observing that the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition carries a greater emphasis with it than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies only to be perplexed but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to despair utterly So Aristophanes in Nubibus Act. 4. Sc. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith he will destroy and utterly ruin or undo me Vers 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is saith Grotius Habentes communem nobiscum Dei Spiritum qui non datur nisi credentibus Iterum hic genitivus causam significat id est conditionem requisitam Having the common Spirit of God with us which is not given to any but Believers Again here the Genitive Case signifies a Cause that is a necessary Condition But I should rather interpret the Spirit of Faith of a disposition of Mind sutable to what we believe or to the Faith which we profess So the Spirit of Jealousy and the Spirit of Bondage c. are the dispositions of jealous Persons or Servants Which Interpretation agrees better with what follows for because the Apostles were so disposed as Persons who did not doubt of the truth or excellency of the Gospel ought to be therefore they boldly preached it and could not be deterred from so doing by any danger CHAP. V. Vers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I don't think this is an Hypallage whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza supposed and therefore without necessity inverted the words in his Translation But an House of a Tabernacle is a Hebraism for a House which like a Tabernacle is easily dissolved a House that is built of Boards which maybe easily taken asunder in opposition to a House of Stone which abides firm after its Tenant is removed So that the Genitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is equivalent to an Adjective which would signify like a Tabernacle such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it were in use for then it might have been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if our earthly House like a Tabernacle were dissolved Which the Greek not permitting it is no wonder that St. Paul after the manner of the Hebrews supplied the place of an Adjective by a Substantive Hippocrates in Aphorismis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul having left the Tabernacle of the Body Vers 10. Note a. The Vulgar Interpreter read also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appears by his translating it propria and the sense is not improper but have a care of thinking that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Man himself See what our Author has said about that matter on Rom. vi 6 and what I have there objected against him Vers 11. Note b. Tho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be often joined with a great opinion of the Person who perswades and he that desires to perswade must above all things endeavour to get the approbation and good opinion of his Hearers yet the use of the Greek Language will not permit that word to be taken in the sense which our Author here fixes upon it The Accusative case to the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must be repeated from what goes before The sense is knowing how much the Judgment of God ought to be feared we perswade others to fear it that we may induce them to a Holy Life of which God is our witness and you also if am not mistaken conscious Nor is it to be expected that the Doctor will any where else prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any thing but to perswade It is common with him to impose significations upon words collected from mere uncertain reasonings whereas Use is that which ought to be principally regarded and nothing else when a word may be conveniently taken in its usual sense Nothing is more dangerous than those kind of reasonings which ought never to be recurred to but when it is impossible to apply the ordinary signification of words to any particular places in which they occur CHAP. VI. Vers 2. Note a. I Have already elsewhere said that out of Judaea the Christians had no reason to fear the Jews in those times and therefore the day of Salvation here cannot reasonably be referred to the Jews the Apostle writing to Persons that lived in Achaia But Grotius and others more fitly understand it of eternal Salvation But I am not against thinking that the Apostle here opposes his own and the rest of the Apostles Life to the ill Manners and Effeminacy of false Teachers provided the 2 d verse be not interpreted of a Deliverance from them by a sudden destruction which was to befal them For what deliverance could this be from Hereticks when the Heathen Persecutions daily encreased from this time throughout all the Roman Empire Vers 14. Note b. Our learned Author who finds fault with Budaeus and Stephanus for taking up with a conjecture rather than attending to the use of the
for the Sons of Men where the Septuagint who yet have very ill translated these words have right enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is nor waits for the Sons of Men or puts Confidence in them For those Interpreters must often be understood by the Hebrew words which they endeavour'd to illustrate in their Translation Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never signified to subsist III. Our Author in his Paraphrase interprets the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Conviction or Perswasion but he should have brought us an example wherein it appeared that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified a certain disposition of Mind and I cannot tell whether any can be found But till such an instance be alledged I chuse rather to interpret this word according to its usual signification that is argumentum an Argument as it is rendred in the Vulgar The firm and constant Faith of wise Men has that weight and influence upon others as to be an Argument for which they believe with them the reality of things which they do not see So St. Paul in 1 Cor. xv to prove the certainty of the Resurrection to those who had not seen it argues from his own and the rest of the Apostles and Christians Faith Else what shall they do saith he who are baptized for the dead If the Dead rise not at all why are they then baptized for the Dead And why stand we in jeopardy every hour If after the manner of Men I have fought with Beasts at Ephesus what advantageth it me if the Dead rise not c. These things may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is arguments proving the truth of the Resurrection of the Dead it being not at all probable that wise and good Men would have rashly and without reason submitted to such things The same may be said of those examples of Faith mentioned in this Chapter of the Epistle to the Hebrews Vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Author in his Paraphrase rightly interprets the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the best for this Verse is taken out of the Greek Translation of Genes iv 7 where Cain is said to have offer'd indeed rightly but not to have divided rightly that is to have kept to himself what was Gods See my Notes on that place Vers 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Grotius rightly refers to Jerusalem which our Author interprets in a mystical sense I know not for what reason for if we read Genesis we shall be perfectly of Grotius his Mind nor does the series of the Discourse here require any other interpretation Vers 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words are rightly understood by Grotius and Dr. Hammond so as if the Apostolical Writer had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they desired a better Country which was an antitype of Heaven that is the Land of Canaan For it appears from Gen. xxiii 7 xlvii 9 that the only meaning of the Patriarchs in saying they were strangers and sojourners in the Land was that they had no ground of their own in the Land of Canaan but dwelt in it merely by the courtesy of the Canaanites Vers 20. Note d. What our Author says in this Note is very ingenious and if not true seems highly probable as far as the last period beginning with and this perhaps Because that which follows is plainly forced for who would say that the Edomites were Lords of the Jews because when their Commonwealth was overthrown by the Chaldeans they did no longer obey them Is it all one to be any Mans Lord and not to serve him I think not So that this last remark should have been blotted out or rather not at all written Vers 21. Note e. See my Notes on Gen. xlvii 31 We had better here acknowledg the hand of a Writer who did not understand Hebrew and followed without examination the Septuagint than endeavour to reconcile inconsistencies Our Author commits here another great mistake in seeking in Gen. xlix for that which is in Gen. xlvii and joining the words of Chap. xlix belonging to another Story with the words of Chap. xlvii 21 See the places and you will think it strange that our learned Author who so diligently studied the Scripture should commit such an error Vers 29. Note f. This also is a Dream plainly contrary to the History and owing to the false reasoning of Interpreters as I have shewn in a Dissertation de Maris Idumaei trajectione added to my Commentary on the Pentateuch Numb iv Ibid. Note g. All this is true but had been observed before by Grotius and others See also Davidis Clerici Quaest Sacr. x. Vers 35. Note h. I. Mr. Gataker has treated largely concerning this word in Adversar cap. xlvi who may be consulted From the places by him alledged it sufficiently appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Discourse is about an instrument of Torment was properly a Club so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beat and secondarily the place or torment it self of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was deduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to strike with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Club till the Person accused made Confession or else died which Verb was afterwards used to signify any kind of painful Death But here where there are particular kinds of Death mention'd I think it is to be understood properly of those who were beaten to death with Clubs So that what our Author conjectures of I know not what Engine that was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on which Malefactors were hanged is vain Mr. Gataker also very truly observes that Lexicographers often attribute to words those significations which either precede or accompany the thing signified and that shews the reason why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said by Hesychius and Suidas to signify to be flea'd or hanged II. I do not see why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Yoke mention'd in Jerem. xxviii 14 should be reckoned the same For from the beginning of the foregoing Chapter it appears that those Yokes are consider'd as representations of slavery which the Prophet foretold to several Nations not of Torment or a Prison The only similitude between them we have any certain knowledg of is that they were both put upon the Neck III. Tho in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are joined together it does not follow that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho tympanum sometimes signifies a Wheel among Architects It is sufficient that the Wheel was an instrument of Torture as appears by the Fable of Ixion that in the description of Hell there might be mention made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not safe to deduce Consectaries from the order of words See Lucian Tom. i. p. 334. Ed. Amstel IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very
understand the words of the counterfeit Epistle of Heraclitus to Hermodorus as appears only by the Passive voice used by the false Heraclitus for such an abuse could not be put upon Heraclitus who was then well stept in Years In the places of the New Testament there is no reason why we should depart from the general signification of Corruption So that it would have been better if Dr. Hammond had here followed Grotius Vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Author after Grotius and others seems to have rightly interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Note on vers 3. But he did not carefully enough read the place of Euripides in Stobaeus his Florileg Tit. vii for the first Verse is produced out of his Bellerophon the last out of Euripides his Aegeus and should be divided into two Dimeters as it is in Grotius his Edition Ibid. Note c. Because our learned Author often speaks of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Gnosticks to whom I have shewn that he refers a great many things without necessity and in this place sets himself more particularly to explain the original of their Name it will not be amiss if I also treat here of that matter in a few words I. I cannot deny but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a general name for any sort of Knowledg or Learning is sometimes taken properly for Christian Knowledg and where the Discourse is about the Mystical sense of Scripture for the understanding of Mysteries It is used several times in this sense in the Epistle of Barnabas as I have thereon observed But I should not compare the Gift of the Holy Ghost by which the Minds of the Evangelical Prophets were fitted to understand obscure places of Scripture with the Jewish Cabbala For this without any regard had to the literal sense taken from the proper or metaphorical signification of words and the series and occasion of the Discourse deduces any thing out of any place of Scripture and relies either upon trivial reasonings to prove what it asserts or very uncertain Tradition so that if any deny it there is no means left to convince them and those that believe it do so upon insufficient grounds and may be made to believe any thing tho never so unreasonable But the Christian Prophets who received their Knowledg from the Spirit of Truth alledged nothing out of Scripture that was not in it and could not be deduced out of it by Grammatical Reasons Otherwise Prophecies must have been explained by Prophecies and the new Prophets attested to by Miracles to make it believed that such a thing was contained in the Old Prophets because they affirmed it to be so which otherwise no Man could have seen in them which method of acting does not seem worthy of the Spirit of God as I have shewn out of a learned Man on Matt. i. 22 I acknowledg that in the Writings of the Apostles there are several interpretations of places of Scripture more like Cabbalistical than Grammatical ones but wherever we find them they are used only as Arguments to convince the Jews and in compliance with their Opinions and Practices not as demonstrations to Persons of different Sentiments II. I◠is very true that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies a profound knowledg of the Christian Religion and so is taken in a good sense as manifestly appears from Clemens Alexandrinus who often so uses that word both elsewhere and in Strom. Lib. vi out of which I shall produce a few words so much the rather because from them we may gather the reason why the Apostle here joins Knowledg with Faith and Vertue Now he in pag. 648. speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we dare say for here is the Faith enlightned with Knowledg that a true Gnostick knows all things and understands all things having a firm comprehension even of those things whereof we doubt such as were James Peter John Paul and the rest of the Apostles Then he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Prophecy is full of knowledg as having been given by the Lord and by the Lord again manifested to the Apostles And is not Knowledg a property of a reasonable Soul trained up to this that by Knowledg it may be entitled to Immortality Afterwards he shews that Action must be preceded by Knowledg and contends that nothing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incomprehensible which is true if we speak of things necessary For whatever it is necessary for us to understand to attain Salvation we can undoubtedly understand At length he thus describes a Gnostick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Gnostick of whom I speak comprehends those things which seem to others to be incomprehensible believing there is nothing incomprehensible to the Son of God and therefore nothing which cannot be taught If any desire the knowledg of many things he knows what past of old and conjectures what will be hereafter A Disciple of Wisdom can discover the deceitfulness of words and unfold Riddles he foreknows also Signs and Wonders and the events of Times and Seasons So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for a more exquisite degree of Knowledg and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Person profoundly knowing Hence St. Peter exhorts Christians to join to their Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the highest degree of Knowledg possible III. It appears indeed from the Writings of the Apostles that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such a Knowledg but I don't know whether it hence follows that the Disciples of Simon were by an Antonomasia called even at that time Gnosticks or assumed to themselves that name There is no place alledged from whence this can be concluded Besides I don't know whether all that Epiphanius says of the later Gnosticks be true much less do I believe him in every thing concerning the Antient Epiphanius is not a Person whose affirmation should easily be credited where he accuses and inveighs against the antient Hereticks Yet I do not take upon me to defend the cause of these Men of whom there are no Records come to our hands But I leave the matter undecided IV. It is true indeed that in the Epistle of Barnabas many places of the Old Testament are explained Allegorically and several Mysteries unfolded which otherwise no one would have discerned in them But they are interpretations much more like the Jewish Cabbala and the greatest part of them undoubtedly vain if not also false but yet fit for the Jews of that Age according to whose Opinions rather than to Truth Barnabas reasons So that I should not account this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his the same with that Christian Knowledg which is so highly extolled by Clemens I would alledg some examples out of him but that the Epistle of Barnabas was this last Year M.DC.XCVII published at Amsterdam with
A SUPPLEMENT To Dr. HAMMOND's Paraphrase and Annotations ON THE New Testament IN WHICH His Interpretation of many important Passages is freely and impartially examin'd and confirm'd or refuted And the SACRED TEXT further explain'd by new Remarks upon every Chapter By Monsieur LE CLERC English'd by W. P. To which is prefix'd A LETTER from the Author to a Friend in England occasion'd by this Translation LONDON Printed for Sam. Buckley at the Dolphin against St. Dunstan's Church in Fleetstreet M. DC.XC.IX A Letter from Mr. Le Clerc to a Friend in England occasion'd by the English Translation of his Additions to Dr. Hammond on the New Testament with something relating to his Ars Critica HAVING perus'd several Sheets of an English Version of my Additions to Dr. Hammond on the New Testament which were sent me over I was well satisfied with the care and faithfulness of the Translator not doubting of his exactness in the other Sheets which I have not yet look'd over but considering how unfit Judges of such kind of Writings those who can read them only in their mother Tongue often are I could not tell whether I had any occasion to rejoice For hereby those things are submitted to the Censure of the Vulgar which are in part above a vulgar Capacity for there are several things in this Volume which tho render'd into English cannot be understood but by those who have some skill in the Greek Language and in Heathen and Ecclesiastical Antiquities No others can safely enough judg of them because the force of Arguments many times entirely depends upon knowing the use of the Greek Tongue or Ecclesiastical or Profane History Yet no Men determine more confidently of these things than those who want that knowledg because they think themselves competent Judges of every thing that is written in their own Language And therefore I have often wonder'd that the learned Man whose Annotations I have translated into Latin did not chuse rather to write in Latin than in English when he very well knew that a great many nay all the best things he had written in them were such as could not be understood by mere English Readers Besides I did not know whether some learned Men of your Church-Clergy might think well of a Translation of my Additions not because I have any where opposed the Doctrins of the Church of England but because many I can't tell why are displeased that the Books of Strangers should be read by their Countrymen I have found this by experience both before and not long since when one that was a perfect Stranger to me without my Knowledg and Consent turned into English the Lives of some Fathers that I had written in French a considerable time before in the Bibliotheque Vniverselle For those English Lives which I have not yet seen stirred up against me the learned Dr. Cave who perhaps would have said nothing about the French Lives at least he was till that time silent when in truth he had no reason to reflect upon me for any thing I had said in them as I shall some time or other and perhaps soon shew And yet there is no man it may be in the Continent that has a greater value for the English Clergy and other learned Men of that Nation than I or that speaks or writes oftner in their praise and this not out of Flattery for what Advantages have I or can have from thence who have long since settled my self in Holland but because I am really of that mind And this I have testified also by my Actions having translated several of their Writings into more known Languages than English that every one might have the benefit of the Learning of the English Nation What therefore can be the reason why some English Gentlemen are unwilling to have my Writings read in English I do not know nor do I think my self concerned to be very inquisitive into it But as I am a lover of Peace and utterly averse to all Contention it would perhaps have been more for my satisfaction if I had continued under the shelter if I may so speak of the Latin Tongue and so neither feared the rash Censures of the ignorant nor provoked the displeasure of those learned Men who would have no body heard but themselves Yet since I am forced to take my Chance and the Bookseller has thought fit to make me appear to his Countrymen in English I shall say a few things to you as my Friend by which I may perhaps remove the prejudices and misapprehensions of some People Since my Latin Version of Dr. Hammond was published I find he is become very famous by that multitude of Copies which have been dispersed into all parts of Europe and are much used by all that study the Scriptures But notwithstanding the eagerness of Buyers and Readers there have been divers Censures passed upon this my Undertaking And some of them are come to my knowledg to which I shall briefly reply There are some who would not have had me taken up so much time and pains in translating Dr. Hammond but rather my self have written a new Paraphrase on the New Testament adding those things which I thought were omitted by other Interpreters These think too favourably of me and not honourably enough of the learned Doctor But I who know my self and him better and understand what it is to keep within compass count it an honour to have my fragments added to his completer Labours if I may but do it with the leave of those who are of a contrary opinion And that I speak herein sincerely and not out of any feigned Modesty sufficiently appears by the great trouble I have taken upon self more for Dr. Hammond's sake than my own for if I had not had a great esteem for his Writings I should never have translated such a large Volume nor would I have added any thing to idle Fictions or spent time in confuting things the weakness of which every one might see And indeed as there are three things requisite in an Interpreter without which nothing extraordinary can be expected from him and which if any one has he does ill except he employs them for the publick good those in my judgment were all found in Dr. Hammond To wit a knowledg of the Tongue wherein the Author writes whom we undertake to interpret and the Subject of which he treats a continual and careful reading of that Writer so as to become perfect Masters of his Stile and Method and lastly a sort of Critical or Grammatical Habit acquired by long Custom and confirmed by reading the best Interpreters so as to be able to apply what we know of the Language and Things skilfully and pertinently whenever there is occasion Dr. Hammond was not only a very skilful Divine but an excellent Grecian and likewise Hebrician the Idioms of which Language are often mixed by the Writers of the New Testament with Greek Expressions They that understand
only speculative Divinity often stumble in particular Passages and many times look for Doctrins true indeed in themselves but nothing at all to their purpose in places where they are not and know not how to make a right use of those places whence they may really be deduced They are contented not to oppose the received Doctrins and think they cannot do amiss in seeking them any where provided the words do not too plainly oppose it By which means we see the Antient Interpreters of Scripture both Greek and Latin because they had no regard to Words or Grammar but minded only truth of Doctrine have strangely mistaken the genuin sense of Scripture Hence in part came innumerable vain Allegories which I do not call vain because they contain false Doctrins but because they are grounded upon no certain reason Hence proceeded the violent Interpretations and pitiful Subtilties with which the Writings of those Interpreters abound We need but read St. Austin's Commentaries on the Psalms where we shall scarce meet with a page that has not some examples of this kind Which if it were a true way of interpreting any thing almost might be proved or disproved out of any place whatsoever This Dr. Hammond carefully avoided and would have avoided more if some particular things had not a little too often occurred to his thoughts as the Heresy of the Gnosticks the Destruction of Jerusalem and Church-Discipline which three things he frequently sought for where no body acquainted with the Apostles stile had ever before look'd for them and few again ever will Yet as I said before Dr. Hammond does not near so often dash upon this Rock as the Antient or most late Interpreters especially those who have written in the last Age. I might add this also which is no small commendation of his Annotations that he follows mostly that scheme of Divinity which is more agreable to Scripture than the Opinions of many Interpreters keeping a middle way between those who deduce a sort of fatal Necessity from all eternity of which necessity the Mind of Man is a mere Instrument and those who like the Heathens are said to deny that Vertue is at all owing to God No Man that reads his Annotations can doubt whether he had that other faculty of an excellent Interpreter which I said lay in an exact knowledg of the stile of Scripture and cannot be acquired but by a constant reading of it We shall find but few Interpreters so well acquainted with the Sacred Writings That frequent and exact comparing of the words and expressions of Scripture with one another which the Reader upon the first opening of the Book may observe puts this matter beyond all doubt The third Qualification which I said was a Critical Habit of judging concerning the meaning of places tho it was not so great in him as the two former was however considerable And this I doubt not he attained by a diligent reading of the best Writers especially Grotius and he would have acquired it in a much greater degree if the constant trouble of defending the Church of England against several sorts of Adversaries had not diverted him But if we compare him with the Antient Interpreters or with the greatest part of those who have written in the foregoing Age we shall find none among the Antients and but few among those of late that can be thought his Equals For the Antients tho they understood Greek trusted more to their skill in Rhetorick than Language and took more pleasure in running out into common places or Allegories than in seriously interpreting words and expressions Origen and St. Jerom who besides understood Hebrew did also much more seldom use their knowledg in that kind than a sort of Eloquence which took much in their Age. And later Interpreters have been more industrious to fill up their Commentaries with their own Divinity and Controversies with other Sects of Christians than with strict enquiries into the signification of Words and Phrases But Dr. Hammond considering what is expected from an Interpreter and knowing the difference between a Preacher or a Divine and an Expositor of Scripture sets himself to perform the part of an Interpreter and seldom concerns himself about any thing else Which being so it cannot reasonably be said that I have spent my time ill in translating Dr. Hammond's Annotations or in illustrating correcting and enlarging them But as mens Judgments commonly are proceeding not from love to Truth but from Passion I find there are others who whether really or seemingly affirm that I am not indeed to be blamed for translating Dr. Hammond but for annexing those things to his Annotations wherein I often charge him with Error or do otherwise contradict his Opinion as if I were bound to assent to all that he says or ought to have so great a reverence for him as to be afraid of professing that I think he was mistaken in his interpretation of some Passages But to give these Men satisfaction if they are willing to be satisfied I would fain know which of the two ought to be most valued Dr. Hammond's Honour or Truth The Reputation of a Man long since dead and whose Opinions no Law divine or humane obliges us to follow or the defence of immortal Truth which we cannot forsake without offending both God and Men If they are of that humour that they had rather maintain the Honour of a learned Divine as I before said but subject to error than Truth they are not fit to be spoken with I will have no contest with such Men as profess themselves enemies to Truth but shall leave them without any reply to the Mercy of their own perverse Temper But the Errors they say of great Men ought to be conceal'd rather than aggravated I answer I have no where aggravated any thing but confuted him in the softest terms whenever I supposed him in a mistake However I don't think the greatest Mens Faults ought to be conceal'd who the greater they are thought to be the more liable unwary men are to be deceived by them and therefore whenever they are out of the way they ought above all others to be set right again It is just we should forgive their Mistakes and bear with their Defects in consideration of their greater Vertues and the notable Service they have done the learned World but we ought not to let Errors pass under the disguise of Truths It becomes all Candidates of Learning especially those that study the Scriptures to endeavour all they can and contend earnestly that Truth upon all occasions may appear not that it may be concealed out of respect to any man or Error receiv'd instead of Truth The only thing justly blamable in those who take upon them to correct the Mistakes of great Men is if they charge them falsly passionately or maliciously not for the manifestation of Truth but to lessen their Reputation or if they endeavour to obscure their great Excellencies and severely inveigh
that have the Administration of publick Affairs are stirred up to persecute those that differ from them in matters of Religion However that first Doctrin might be born with because if any Man rashly shuts others out of Heaven and erroneously reflects upon the Goodness and Justice of God provided he does not persecute those that differ from him and force them to profess themselves of his Opinion he does more hurt to himself than others because God is nevertheless Gracious and Merciful But he that is for being cruel to those that differ from him does mischief both to others and to the Truth He makes himself a Beast and forfeits eternal Happiness which is promised to reasonable Creatures not to Savages he persecutes the innocent and exposes them to innumerable Calamities in fine he disparages Truth if he defends it by such Methods and if he opposes it he profanes the most Sacred thing in the World and fights against God who is its Author And this is no vain fear about what perhaps will never be we have reason to be afraid lest St. Austin's Authority should move Christians to persecute one another for differences in Religion The thing is actually come to pass already for a certain great and powerful Monarch in whose Kingdom many thousands of Protestants lately lived was chiefly by that Father's Authority moved to attempt and execute those things for which all Europe has justly rung with the loud Complaints of poor wretches that have been forc'd to fly their Country It 's certain the French King who is otherwise no Tyrant could not by any means have been induced to cancel all his past Edicts in favour of the Reformed and make use of the barbarity of Souldiers to extort from them a confession which none of the Clergy of that Kingdom could by all their false reasonings bring them to unless it were after the foremention'd Letters of St. Austin had been read to him whose Authority being imposed upon by Flatterers he thought he might safely follow Let my Censurer go now and resent my being so hardy as to say the truth of St. Austin I speak in that manner who do not use like many others to calumniate the Living and speak untruths in favour of the Dead My Censurer pretends that in Chap. ix where I said that Philosophers and Divines often use words that have no meaning in them and which if any one desire them to interpret they can give no solid answer for which I instanc'd in the words Transubstantiation and Consubstantiation My Censurer I say pretends that I have a respect also to the Trinity and other particular points belonging to the same matter This forsooth is that modest Censurer otherwise called searcher of Hearts who can divine what other Men think tho they are never so profoundly silent Were I to make a Conjecture from what he has written I should say that he did not only exterminate Charity but even Justice and Truth out of the number of Christian Vertues But I had rather think he erred through I know not what Passion that hurried him to the violation of those Duties of Religion which he himself accounted the most sacred My Interpretation of the words Righteousness of God in Chap. xii 17 for God's righteous Precepts has no affinity with the peculiar Doctrins of the Socinians unless it be in the brains of a Man that sees things where they are not and has conceived such a dreadful Notion of the Socinians that upon the least noise he presently imagins a whole Army of them to be coming upon him I am sure Crellius and Schlictingius their chief Leaders give us a quite different interpretation of this place In Chap. xiv I did not say that St. John had the same thoughts of the eternal Reason as Plato but only called the Divinity which dwelt in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Platonical manner and added that it remained to be enquir'd whether S. John understood that word in a Platonical sense plainly intimating that I thought the same word might be taken in different notions I said also that if that word were to be understood in a Platonical sense in St. John we should be forced to go over to the Arians which according to the opinion my Censurer represents me to be of no Man in his wits would say it were necessary to do But this searcher into Heresies forgot that Platonism or Arianism was very different from Socinianism And he knows not or makes as if he did not know that I have in a particular Dissertation explained the beginning of St. John's Gospel in a sense contrary to Platonism Whereas I said that all Christians do at this day very much differ from the Opinion of the Nicene Council he knows that can be manifestly proved from English Books not to mention Latin He knows very well that the learned Dr. Cudworth has proved that the Nicene Fathers and others thought the three Hypostases to be three equal Gods as we should now express it Let him read also the Life of Gregory Nazianzen which I have written and has been translated into English if he does not understand French and he will find that Gregory was undoubtedly of that Opinion The thing is so clear that it cannot be question'd by those who have consider'd it But of this elsewhere In Chap. xvi I rejected the mystical and high flown interpretations and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Antients which are destitute of reason and I still reject them with all the best Interpreters of Scripture I value Rhetorical Arguments which depend only upon the Speakers fancy and are not to be tried by the rule of right Reason no more than my Censurer's Calumnies which are the products of his own fruitful brain Such is his saying that I rejected the Rhetorical Discourses of the Fathers because I think all things to be clear and plain in Christianity and that no Mystery is to be admitted Of which there is not so much as one word in that Chapter where I speak of vain Rhetorick and not of the obscurity or perspicuity or Religion I never thought we had a clear and perfect Notion of all things revealed as I have sufficiently shewn in the 2 d Part of my Ars Critica where I treat of clear and adequate Notions My Censurer who knows the secret Thoughts of mens Hearts ought to have known what I had written in a Treatise he took upon him to censure But he read it only to find matter of Calumny not to do himself any good by it What I said about Concrete and Abstract Notions in Part. ii c. 5. let my Censurer read over again a little more sedately and he will find I had great reason to say that the names of Synods were names of abstract Ideas because many attributed to them things which rather should have been in them than which really were so to heighten their Authority to the prejudice of Religion The Council of Trent is alone
there are a great many such like Orders in Cod. Theodos where the Jews are not mentioned See the Collections of Sam. Petitus in the place before cited 'T is oftner than once that Dr. Hammond either adds or diminishes the sayings of the Antients which he thought by being a little changed would better illustrate the Writings of the New Testament But yet I do not believe he did it designedly who was so good a Man and so great a lover of Truth but rather was misled by others who were not so faithful as they should have been in their Citations Vers 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is true indeed that the Consuls and Pretors wore Gowns of divers colours or such as were used in Triumphs when they made any publick Shows as has been shewn by Oct. Ferrarius Part ii Lib. 2. cap. 8. but that which is respected here is the Custom of Kings who thought it lawful for no body to wear Purple Robes but themselves Thus it is observed by Hirtius cap. lvii de Bello Africano Cum Scipio sagulo purpureo ante Regis adventum uti solitus esset dicitur Juba cum eo egisse non oportere illum eodem uti vestitu atque ipse uteretur Scipio using to wear a Purple Coat before the King's arrival they say that Juba reproved him and told him that he ought not to wear the same Garment that he wore About this sort of Robe called Chlamys consult Ferrarius Vers 34. Note f. Tho it be very true what our Author observes concerning the abuse of the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Translation of the Septuagint yet he perfectly forces the place which he cites out of Rev. xiv 10 as the Reader would easily have perceived if he had set it all down For these are the words The same shall drink of the Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Wrath of God which is mixed with pure Wine in the cup of his Anger See Isa li. 17 Vers 44. Note h. I confess that this latter Interpretation carries no repugnancy in it but yet it has not the least shadow of likelihood For who can conceive that a wicked wretch who had just before reviled Christ should be so changed in a moment of time as to acknowledg him to be the Messias Yes they say because it was effected by a secret divine Power But who reveal'd this to them The Evangelists say no such thing It is much more likely that Thieves being many times punish'd not only for Crimes which they have lately committed but also for old ones this Man had already had some knowledg of Christ and repented and believed on him before he was cast into Prison and then being afterwards apprehended and convicted of Theft was crucified by the Romans without any regard had to his Repentance I do by no means therefore think that this Thief railed at Christ Nor do I think that St. Matthew spake figuratively when he said Thieves for Thief It is a meer Impropriety as the Examples cited by our Author shew to which add those words in Chap. ii 20 where speaking of Herod's being dead it is said they are dead that sought the young Child's Life Vers 15. Note i. I. Whether any such Earthquake is mentioned by Macrobius I do not know but there is mention made of it in Tacitus Annal. lib. 2. cap. 47. and Suetonius in Tiber. cap. 48. See Interpreters upon the place II. Since our Author reckons the Tombs amongst the parts of the Temple he had done well to tell us what persons were ever buried in that Mountain upon which the Temple stood for nothing being more unclean according to the Jewish Statutes than a Sepulchre which polluted those that went over them as has been observed upon Chap. xxiii 27 it is too strange to be true that there were any Sepulchres in a place of the greatest Sanctity I know St. Jerom in Catal. Script Ecclesiast tells us this of St. James who was thrown down by the Jews from the Pinacle of the Temple out of Hegesippus Juxta Templum ubi praecipitatus fuerat sepultus est Titulum usque ad obsidionem Titi ultimam Hadriani notissimum habuit He was buried near the Temple and in the place where he had been thrown down and had a Monument erected for him which continued famous to the siege of Titus and the last of Hadrian Hegesippus's Testimony is extant in Eusebius's Hist Eccles lib. 2. c. 23. But this very thing renders the History suspicious as has been well remarked by H. Valesius to pass by others that have very little appearance of truth in them CHAP. XXVIII Vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is well interpreted by our Author of a concussion in the Air for in the Septuagint also the Whirlwind by which Elijah was caught up into Heaven is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 King xi 11 So Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Storm a Whirlwind And thus the Latins also say coelum tonitru concuti to signify the concussion that is made in the Air when it thunders Vers 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is by Baptism make them the Disciples of Father Son and Holy Ghost and willing to be so called For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to make Disciples and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be baptized that we may be called by that name The Jews might have bin called the Disciples of the Father because they professed themselves his Disciples the Apostles before they had received the Holy Ghost and the rest of Christ's Disciples might properly have bin called the Disciples of the Father and the Son but those who were afterwards baptized by the Apostles were the Disciples of the Father as revealing his Will in the Old Testament and of the Son as speaking in the Gospels and of the Holy Ghost as more clearly explaining the Precepts of the Father and Son by the Apostles The Hebrew Phrase for this would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. they were baptized that they might be called by their name That this is the true importance of this form of Speech may appear by 1 Cor. i. 12 and seqq where the Corinthians saying I am of Paul and I of Apollos and I of Cephas and I of Christ i. e. calling themselves their Disciples and as it were distinguishing themselves from one another by the names of their several Masters or Teachers Paul says Were ye baptized in the NAME of Paul I thank God that I baptized none of you but Crispus and Gaius lest any should say that I had baptized IN MY NAME that is that ye might be called my Disciples and distinguished from others by the Title of Paulites So in the Writings of the Rabbins to be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of Servitude is for the Person so baptized to become a Servant and to take that name upon him And on the contrary
God to the Jews to shew them in whom that LIGHT resided and by bearing witness to him openly to induce them to believe on him 8. He was not the LIGHT but was sent to bear witness of the LIGHT 8. But John had not this LIGHT in himself nor was it the end of his Coming to make Men partakers of that LIGHT but only by his Testimony to procure Credit and Authority to him who had that LIGHT among the Jews 9. That LIGHT was the true LIGHT which came into the World and lightneth every Man 9. In that Man and no other resided this LIGHT which in the most excellent Sense deserves only to be so called and which now shines among Men so that every one who will but follow this Light may be sure of being brought to eternal LIFE 10. REASON was in the World and the World was made by it but the World knew it not 10. And he in whom that LIGHT was conversed for some time among Men but they notwithstanding their having been created by the Divine REASON which dwelt in that Man did not distinguish him from false Teachers 11. It came to its own but it s own received it not 11. Nay he lived amongst those who alone were called the People and Children of God and yet they did not know the Doctrin of their God 12. But to as many as received it it gave power to become the Sons of God even to them that believe on its Name 12. But all that embraced his Divine Revelations were thereupon made God's People and taken tho they were not Jews into the number of his Children 13. Who were born not of Blood nor of the will of the Flesh nor of the will of Man but of God 13. Tho they were neither Jews by Birth nor by Marriages nor Proselytes yet God was pleased freely to honour them with that Title 14. And that REASON was made Flesh and dwelt among us we beheld its Glory the glory as of the ONLY BEGOTTEN of the Father full of Grace and Truth 14. That REASON which I before spake of and asserted to have been with GOD from the beginning yea to have been GOD himself and in which was LIFE and the LIGHT of Men did not always as I said conceal it self from us but by the Man in whom it was became conspicuous and dwelt for some time among us We saw the majesty of the Divine REASON which was never before beheld discovering it self in that Man as it became him who is the SON of God not in that manner that we are but in a manner peculiar and proper to himself alone That Eternal REASON made it self visible and manifest to us in him and shewed it self Merciful and Gracious to us 15. John bare witness of him and cried saying This was he of whom I spake He that is to come after me is preferred before me because he was before me 15. John bare witness concerning this Man openly and declared him to be the Person whom he had described in these words He that is to come after me shall be greater than I. 16. And of his Fulness have we all received and Grace for Grace 16. From that Knowledg wherewith the divine REASON hath MOST FULLY enlightned that Man all the Knowledg that every one of us have is derived and by him we are assured that the Mercy and Goodness of God to us is such as that for all the GRACE and Favour which he resolved to shew us and those great Benefits which flow from his Love towards us he requires nothing in return but a GRATEFUL Mind 17. For the Law was given by Moses but Grace and Truth came by Jesus Christ 17. For whereas Moses published Laws in which he imposed most grievous and burdensom Rites upon the Jews and threatned with Death those who did not punctually observe them Jesus who is the true CHRIST and in whom the Divine REASON resides came to assure us of the Goodness and Mercy of God in pardoning all our past Sins and easing us of that intolerable Mosaical Yoke 18. No Man hath seen God at any time the ONLY BEGOTTEN SON which is in the bosom of the Father has been his Interpreter 18. Before that Will or Purpose of God was not fully uuderstood by any but he of whom I spake the ONLY BEGOTTEN SON of GOD who was singularly and peculiarly beloved by his Father was sent by God to declare it to us BEFORE I come to enquire severally into the sense of the words here made use of by the Evangelist I must endeavour to ascertain some things on which the Interpretation I shall afterwards give of them will in a great measure depend As first I shall examin whether this Gospel as I my self think it is and all the Antients universally almost affirm be justly attributed to the Apostle John there being some in our Age who treading in the steps of the antient Alogi a sort of Hereticks so called and described by Epiphanius in Haeres 51. endeavour to bring that opinion into question Secondly I shall enquire into the time when it was written And lastly where St. John writ it and what was the occasion and design of his beginning his Gospel in this manner 1. That the Apostle JOHN was the Writer of this Gospel the Antients do universally as I said affirm whose Testimony in a matter of this nature cannot by any one be rendered invalid unless he can plainly make it appear that the Antients were all mistaken and shew us at the same time the occasion and original of their mistake For to justify our dissent from the most antient Christian Writers who saw the Disciples of St. John and testify that they heard this affirmed by them and to charge the Christian Churches of that Age with Error who read this Gospel as the genuin product of the Apostle John it is not sufficient to propose some slight conjectures or shew a Metaphysical possibility if I may so speak of their erring But to make it credible that they were all really mistaken and that so soon after St. John's death there must be those evident proofs given of their mistake as none of the weighty reasons I shall hereafter alledg can be thought sufficient to cope with For it is absurd against most probable Arguments and such as in another case we should acquiesce in to object bare suspicions or conjectures which have not the least appearance of likelihood in them and prefer these to the former merely because the opinion which we have espoused and are resolved to maintain makes it necessary for us to think that those conjectures are of great weight It is just as if one that was accused of writing bad Latin upon comparing and examining it with Livy's who was certainly a very clean Writer should therefore begin to doubt whether the History which goes under Livy's name and which all the Antients with one consent attribute to him were really his and proposing some very
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
received in that Age in which there might have been a mistake than that he was inspired by the Holy Ghost to speak as he did because it signified very little whether the year of Abraham's departure were exactly known and the force of St. Stephen's reasoning or the truth of the Christian Religion did not at all depend upon that Chronology And I suppose the reason of this mistake in the common account of the Jews viz. that Abraham set out from Charran not till after his Father was dead was because Moses in Gen. xi made mention of the death of Terah before he spake of Abraham's departure And it is no wonder that the Jews who took little or no care to improve in any sort of Learning were so mistaken in matters of Chronology and overlooked those things which later Writers on Gen. xii 1 have observed Just such another Error I have taken notice of in Josephus on Gen. xxv 20 Those who correct the Mosaical Chronology by St. Stephen's discourse of which number is Lud. Cappellus think that Abraham was born not in the sixtieth but in the hundred and thirtieth year of Terah's Age. But if this were so why did Abraham think it so strange that a man of a hundred years of Age should be able to get Children when he himself had been begotten by his Father when he was thirty years older See Gen. xvii 17 But then they on the other hand ask us whether it is likely that Terah who accompanied Abraham out of Vr should rather chuse to stay five and sixty years at Charran than go to Abraham Why not since he had his Son Nachor there with him who had a numerous Family But at least say they after the miraculous birth of Isaac he should have gone to Abraham This cannot according to them be any such great Miracle and their inference from it is weak For Terah might have a great many reasons for his staying at Charran more than we know of Vers 14. Note g. Col. 2. lin 12. after the words Jacob's going into Egypt Our learned Author is mistaken See my Notes on Gen. xxviii 1 Vers 51. Note i. See my Notes on Exod. xxxii 9 CHAP. VIII Vers 32. Note g. GGrotius justly rejects the Opinion of Beza who thought that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was made out of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho there be no great difference between them either in sound or signification Nor is Dr. Hammond's Conjecture any thing more probable which relies upon the same grounds with that of Beza Grotius has shewn out of Cicero that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a genuine Greek word which signifies periodus a Period For it comes from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contain or comprehend which is used by St. Peter 1 Ep. ii 6 where citing a place of Scripture he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is contained in the Scripture I confess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has other significations belonging to it but amongst those significations there is one that has a near affinity with this So in the Old Glosses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argumentum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argumentum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tenore leg tenoris all which signify what may be otherwise barbarously called in Latin contentum in French le contenu the Contents Vers 33. Note g. If St. Luke spake Hebrew there is no doubt but that he cited the words of Isaiah as they are in the Hebrew and that therefore his meaning is to be understood by the signification of the Hebrew words But the Septuagint do not differ much from the sense of the Hebrew if their words be but rightly pointed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his humility was his judgment he was taken away That is Christ appearing to be a person of a mean and low condition the Jews and Pilate passed judgment on him as an inconsiderable contemptible man who ought to be put to death to prevent any Seditions being made upon his account And so in effect he was by Pilate's order The words in the Hebrew are to be rendered thus By reason of force and punishment he was taken away or by reason of restraint and punishment for the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to force and to restrain The Prophet's meaning is that Christ suffered that punishment of death by reason the Jews hindered Pilate to pass an equitable judgment upon him or forced him as it were to condemn him It appears by the paraphrase on vers 35. that Dr. Hammond was of Grotius's opinion or one very near it for he thought that this Prophecy was literally fulfilled not long after Isaiah's time I wish he had spoken more plainly It is not as the Doctor tells us the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hotser in the Hebrew but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hatsarah that is render'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they may I confess be used promiscuously and therefore I will not quarrel with him about that CHAP. IX Vers 31. Note d. THE 9 th Similitude in the 3 d Book of Herma's Pastor is worth our reading upon this Subject CHAP. X. THE Hebrew word alledged by our Author signifies Incense or Perfume not an Offering See my Notes on Levit. ii 4 Vers 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cambridg Copy which was formerly Beza's reads this Passage thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is manifestly a Paraphrase on St. Luke's words and not a various reading taken out of any antient Copy for the Greek is purer and the stile more natural and fluent than is usual in the New Testament Writers There are in this Book a great many Passages paraphrased by the Author of that Copy See Chap. xi 1 2 16. and xiii 44 and xiv 1 and xxiii by which places it will evidently appear that the Writer of that Manuscript being more skilful than St. Luke in the Greek Language has every now and then changed the Phrase to make the construction more elegant Those who affirm these notwithstanding the contrariety of them to all the other Copies and the agreement of the most Antient Fathers with those Copies to be various readings and that too older than any in our Copies were certainly never any great masters of Criticks CHAP. XI Vers 30. Note b. COL 1. lin ult after the Cit. out of Deut. xxxi 28 Our Author would have said what was more likely if he had told us that old Men signified Magistrates because publick Trusts were generally committed to aged Persons upon the account of their great experience and the Government which they have over their Passions above the younger sort CHAP. XII Vers 1. Note a. YEA and which is more than that it signifies to do a thing for in Gen. iii. 22 by putting forth the hand and taking we are to understand taking and not merely an attempt to take Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
same word ought to be so taken in Chap. i. 11 of this Epistle as appears by his Paraphrase For St. Paul did not write this Epistle in the name of the Church of Rome so that when he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he should be understood to speak of the Christians who dwelt in that City And besides nothing could be said more flat in the name of the Roman Gentiles than among whom also we all had our Conversation c. seeing every body knew that the Romans had lived in the same Vices with other Heathens yea had been worse it may be than their Neighbours as the Inhabitants of great Cities are generally most devoted to the Vices of the Age. But that might very fitly be said of the Jews whom St. Paul would otherwise have seemed to distinguish from other Nations as to the course of their Lives in which as he would not have declared the truth so he might have offended the Gentiles And for this reason he says here we all that is Jews as well as Gentiles Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning of this expression I have shewn at large in my Ars Critica Part 2. Sect. i. cap. 7. to be no more than this that the Jews were a People of as wicked Dispositions and deserved as much the Wrath of God as other Nations Vers 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have set down the whole Verse to shew that the sense of the last words is different from what is vulgarly thought They render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by quae praeparavit which he hath prepared and I do not deny but that according to the Greek Construction it may be so rendred but the thing it self and the Phrase ought to have admonished Interpreters that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was rather to be understood and that it should be rendred for which he hath prepared us or made us fit The foregoing words in which Christians are called God's workmanship and said to be created by Christ shew that St. Paul speaks of a change made in Men who of bad and indisposed to good Works were made good and fit for the exercise of Christian Vertues And therefore the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should have been referred to them It 's certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There can scarce be a harsher Phrase and more destitute of examples than this to prepare good Works that Men might walk in them But Men themselves are frequently said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in Rom. ix 23 where St. Paul speaks of a like matter God is said to make known the riches of his Glory on the vessels of Mercy which he had before prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Glory whom he also hath called not only us of the Jews but also of the Gentiles God is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have prepared us to good Works because the knowledg and belief of the Gospel has that influence upon us as to fit us for the performance of vertuous Actions So in the Book of the Son of Sirach Chap. ii 1 all that intend to serve God are exhorted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare their Souls for Temptation See vers 18. of the same Chapter and Chap. xvii 25 Vers 14. Note a. The place in Ecclesiasticus is nothing to this business which perhaps our Author did not look into in the Book it self because he quotes it wrong out of Chap. xix 29 whereas it is in Chap. xxix 30 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an honorable Man and the discourse there is about another thing Nor was the stranger commanded to go out of the Sanctuary of Israel but forbidden to enter into it Vers 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here our Author tells us in the Margin that the Kings Manuscript reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he renders together but to express that St. Paul should have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 19. Note b. It is truly observed by Dr. Hammond that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here refers to the Jews but there was no necessity of recurring to Procopius for the reason of their being so called The Jews are stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints because they were consecrated to the true God and not because their Forefathers were holy in their Lives See Exod. xix 6 and my Notes on that place CHAP. III. Vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The same thing which is here said in other Ages not to have been made known to the Sons of Men is said in vers 10. to have been unknown also to Angels Which being so I confess I do not well understand how those who are neither Prophets nor Angels can find out so many places in the Prophets in which the calling of the Gentiles is manifestly and directly foretold For certainly if it was of old revealed to the Prophets they understood it for that which is not understood cannot be thought revealed And if it could have been gathered from the literal sense of any Prophecies the Angels might have understood it by those Prophecies But the event you will say which is the best Interpreter of Prophecies has unfolded the sense of them But I demand whether such an event can be easily supposed to be respected in Prophecies which are so obscure that neither Men nor Angels could before understand them to contain any such sense If that can be supposed I do not see what event may not be found in them But you will say again the Apostles and so the Angels came to know that they had a respect to such an event by divine Revelation But as I said before that cannot be called a Revelation which no body understands and therefore it was of no use to the Prophets See what has been alledged out of the learned H. Dodwell on Mat. ii 2 From hence all that I here infer is that we ought not presently to condemn those who look for other events which happen'd before Christ in the antient Prophecies of which number the great Grotius must be reckon'd the chief otherwise this matter would deserve to be more exactly discussed CHAP. IV. Vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a conjecture of a Friend of mine that by Captivity here is meant the dead bodies of Saints which were held captive by Death but were raised with Christ at his Resurrection and ascended with him into Heaven Mat. xxvii And accordingly he thought that St. Paul says Christ descended into the lower parts of the Earth because he descended into the Grave that he might bring them out from thence And there is nothing in the thing it self nor in the words repugnant to this Interpretation Ibid. Note a. I. Marcus Aurelius gave nothing to the common People of Rome in the time of Triumph nor any thing of his own accord The story is thus related by Xiphilinus out of Dio 〈◊〉 〈◊〉 〈◊〉
provoked them that they utterly refused to obey him and when Agrippa would have perswaded them to submit patiently to his Government till there was another sent in his room 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a great rage they reviled the King and commanded him to go out of the City yea some of the Seditious were so bold as to fling stones at him And the King seeing the fury of the Innovators to be VNRESTRAINABLE departed into his Kingdom They are the words of Josephus in cap. 29. Afterwards he relates the beginning of the Rebellion to which the Priests and all the leading Men in vain opposed themselves being no longer able to hold in the enraged multitude as they had done in former times Yea many of them were killed as Ananias Ananus Jesus and others whose Authority being once despised those wicked Captains of the Seditious discover'd their minds and shewed that it was a tyrannical Power and not the Liberty of the People that they had aimed at At the same time they set upon the Romans and took courage from the cowardise of Gessius as Josephus declares at large in lib. ii c. 31. seqq So that the Authority of the chief of the Jewish Nation and the fear of the Romans were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the thing that withheld the Jews Which obstacle being removed the Seditious thought the time was now at length come in which they might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 openly declare their purposes and act as the Loaders of the People of the Jews That Simon the Son of Giora who affected to become a Tyrant and robb'd and plunder'd the Acrabatena Toparchia was repressed by Ananus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an Army sent against him by Ananus and the Rulers but he fled to the Robbers which were at Massada and stayed till Ananus and the rest of his Enemies were killed as we are told by Josephus in the last chap. of the 2d Book See lib. iv and v. where the Villanies of these wicked men are at large related This is much move probable than what Dr. Hammond has invented about the dissembling of Simon and the Gnosticks whilst the Jews and Christians did in some measure agree with one another for which he alledges no Argument out of History Vers 7. Note i. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which began to work at this time consisted in this that under the pretence of setting the people of the Jews at liberty yea and of a more strict observation of the Law of Moses a most treacherous and wicked Design of domineering was concealed till the strength of the Conspirators being increased it appeared at last what they aimed at So the Zelots behaved themselves who as an unlawful thing rejected the Sacrifices which used to be offered up for the Romans tho the Priests shewed that it was not a crime to receive Sacrifices from the Gentiles See Josephus de Bello Judaico lib. ii c. 30. who affirms that this was the beginning of the Jewish War In the mean while the Zelots did not think it unlawful for them to commit any villany whatsoever after they had laid aside the fear of punishment The same Historian speaks of them thus in lib. vi cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eleazar the Son of Simon who had first separated the Zelots from the People and carried them into the Temple as offended with the continual bold attempts of John who did not cease from shedding of blood but in truth not enduring to be subject to younger Tyrants than himself went off through a desire of Superiority and thirst after Dominion And in lib. vii cap. 30. after he had said that the Edomites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had introduced into all places the highest Iniquity he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which that sort of men called Zelots had arrived to the highest pitch who stained their Title with the foulness of their Actions For they imitated every evil work even that which had never been done before in the memory of man they did not leave unimitated Tho they imposed on themselves a specious Name borrowed from the love of virtue either their savage Disposition made them deride those whom they injured or they thought the greatest Evils to be Virtues This was a Mystery which was concealed under the name of a Virtue viz. Zeal but in reality it contained the vilest Iniquity which principally discover'd it self when Gessius Florus was President of Judea towards the end of Nero's Reign But there was a Mystery as I said in this also that these desperate Villains made the Liberty of the People of the Jews a pretence for their Robberies whilst their design was to tyrannize over their Countrymen as appeared afterwards by their Actions Of this number were the Sicarii who opposed the Taxing of Judea by Cyrenius and as Josephus a little before says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspired against those who were willing to obey the Romans and exercised all manner of Hostilities against them spoiling and carrying away their goods and setting their houses on fire for they said there was no difference between them and Strangers who so basely gave up the Liberty of their Country for which they ought to fight and professedly chose to be in bondage to the Romans But this was a meer PRETENCE and said only to cover their Cruelty and Avarice as their Actions plainly shewed Hence it appears that before ever S. Paul wrote this Epistle the Mystery of Iniquity began to work among the Jews Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was not one man who withheld the Jews from breaking out into open Rebellion but on one side they were restrained by the Roman President on the other by the chief men of the Nation King Agrippa and a great many Priests as I have before shewed But after these were expelled out of the City or slain the Seditious were at liberty to do what they pleased and accordingly committed the most abominable Outrages and acted contrary to all Laws both of Religion and Humanity See Josephus de Bello Judaico from cap. 28. lib. 2. Vers 8. Note k. I. Our Author truly observes that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are the same wicked persons which were before called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but those I think are the Seditious Jews not Simon and the Gnosticks notwithstanding the mention made afterwards of lying Wonders as I shall presently shew II. The destruction of Simon which he relates out of Arnobius is a meer Fable which Arnobius had taken out of the Clementine Homilies a Book full of Fables This was the fault of Men and the Times not of the Christian Religion which is grounded only upon Truth to take up right or wrong every thing that offer'd it self to their Minds and make use of it against the Heathens whom otherwise they might have overcome with very good reasons and really did so Tho it is manifest that the foremention'd Book is supposititious
not St. Clements and abounds with falsities yet a great many have cited it as the genuin product of St. Clement and confidently transcribed Fables out of it for certain Truths Which I know not whether we ought to attribute to want of judgment or unfaithfulness yet one of them it must needs be But now after the revival not only of good Learning but also the cultivating and restoring of right Reason to give credit to such Fables is to prefer the darkness and deceits of former Ages to Light and Truth III. It is strange that Dr. Hammond was not sensible of this but no less strange that he should use the Authority of the Antients so as to trust them whenever they speak in his favour and lay a great stress upon their Testimonies when they seem to confirm his Conjectures but not regard them at all when they speak against him For if they have any Authority at all distinct from probabilities of truth taken from things themselves it is as great in one thing as another and if their Authority be none in it self let probabilities of Truth be alledged and not vain Testimonies Dr. Hammond produces a saying out of Eusebius whom he would have believed about the destruction of the Gnosticks because if that be not thought true a great many of his Interpretations must necessarily be rejected But that Eusebius was mistaken I shall shew out of Eusebius himself and the thing it self at once After he had mention'd the Heresies of Menander the Disciple of Simon and the Arch Heretick Cerinthus and the Nicolaitans in Lib. iii. Cap. 26 27 28 29. he concludes this last Chapter thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so much for those who having attempted to corrupt the truth about the forementioned times were in a moment destroyed But if we believe Eusebius himself the followers of Simon were not utterly destroyed even in the reign of Constantin that is when Eusebuis himself lived who in Lib. ii c. 13. speaking of Simon says thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From whence according to H. Valesius his Interpretation till our Age those that profess his Heresy pretending to have embraced the Christian Religion which is so famous for its Modesty and Sanctity have yet relapsed again to the superstitious worship of Daemons which they seemed to have cast off falling down before the Pictures and Images of Simon and the aforesaid Helena and not scrupling to worship them with Incense Sacrifices and Drink-offerings This shews that the Disciples of Simon did not perish with their Master nor were destroyed in a moment of time It is certain Menander Basilides and Carpocrates who were either his Disciples or Imitators did not die with him but together with their Followers flourished in the second Age as every one knows III. Which being so it is strange that Dr. Hammond should contend for the extinction of the Gnosticks at that time after which they chiefly flourished and were most known viz. after the destruction of Jerusalem Nay if any of Simon 's followers happen'd to perish with the Jews in Jerusalem or Judaea it is not probable that their obstinate adherence to the party of the Jews was the occasion of it because the Gnosticks as our Author himself often tells us made no scruple when it was for their safety to comply with the Heathens in their Worship and it was easy to conjecture that the Romans would be Conquerors So that neither History nor Probability is on our Author's side IV. I will not repeat that what he says about the Conflict which St. Peter and St. Paul had with Simon is a meer Fable but shall observe that by the Spirit of the Mouth of the Lord is meant not the Gospel but the great Ease with which Christ should destroy the obstinate Jews So Psalm x. 5 he shall blow upon all his Enemies in omnes hostes suos sufflabit that is he shall easily destroy them as Interpreters will shew So in Plautus in Milite Glorioso Act. 1. Sc. 1. v. 17. a certain Flatterer to intimate the great ease with which a Victory is obtained expresses himself thus Cujus tu legiones difflavisti spiritu Quasi ventus folia aut panniculum tectoriam So Valerius Maximus Lib. ix cap. 1. Exemp 5. inter Externa speaking of the Egyptians saith Quapropter deliciis tam enerves animi SPIRITUM exercitus nostri sustinere non potuerunt The same thing is otherwise here expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the mere brightness of his Coming as we say of an Army which is easily defeated that it could not so much as abide the glittering of the enemies Arms. And God is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he gives the Victory See Grotius on this place and Dr. Hammond on Mat. xxiv It 's certain the attempts of the Magicians of which afterwards were easily defeated and the Jewish War finished by Vespasian in little more than a Years time Vers 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. These words are thought by our Author to be so clear a description of Simon that he often repeats it as the chief ground of his Interpretation of this whole place But there were also other Impostors of whom this might be said by St. Paul which are frequently mention'd in Josephus to prevent all doubt of which I shall alledg the words of that Historian who in Lib. xx c. 6. Antiq. Judaic where he relates the transactions of Felix saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Country was filled again with Robberies and Magicians who deceived the Multitude And not long after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Magicians and Deceivers perswaded the People to follow them into the Desert saying that they would shew them mighty Signs and Wonders which were wrought by the Providence of God and many hearkning to their Perswasions suffered for their Folly Afterwards he mentions the Egyptian who is spoken of in the Acts. The like he says in Lib. ii de Bello Judaico c. 23. To the same purpose is what he relates in Lib. vii c. 30. about six thousand Men that were burnt in the Porch of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cause of these Mens destruction was a certain false Prophet who had declared that day to those who were in the City that God commanded them to go up into the Temple in order to receive signs of their safety And there was a multitude of such false Prophets as Josephus tells us in the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there were many Prophets at that time suborned by the Tyrants to admonish the People to wait for the assistance of God that they might not go over to the Enemy and to confirm the hope of such as needed not to be watched and were above fear And a Man is soon perswaded to any thing in Adversity But when he that deceives promises him also deliverance from the evils he is under he that suffers
Such another Expression there is in St. John's Gospel chap. xvii 3 where see my Note So also St. Paul 1 Cor. xii 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is no Man can say that Jesus is the Christ but in the Holy Ghost In St. John's words there are three things contained first that Jesus the Son of Mary who was called a Nazarene was the Messias which the Jews denied secondly that Jesus was come in the Flesh that is was truly a Man and subject to the inconveniencies of human Life which many of the first Hereticks denied if we believe the Antients thirdly that they could not be rejected as Impostors who said that Christ was the true Messias and a Man like us But it may be enquired whether there could not be Impostors who confessed both and yet maintained other pernicious Errors There might without doubt but at that time all the Impostors offended in one or other of these points and to them St. John's marks must be referred not to all Impostors which might be or which afterwards appeared Vers 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is it appears by the love which we have for one another that our love to God is most perfect which otherwise is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we have some degree indeed of Piety towards God but do not heartily enough love our Neighbour Such were the Jews who professed to love none but those of their own Religion and were not sincere even in that see Cap. ii 5 Our Author in his Paraphrase of this and the following Verses is very harsh and scarce knows how to speak his own Thoughts so far is he from happily expressing the mind of the Apostle CHAP. V. Vers 6. Note a. I. IF I should undertake to examine particularly all the foregoing medly I should be obliged instead of short Additions to write a long Dissertation And therefore I shall touch only upon the chief things I do not disagree with our Author about the interpretation of the 6th verse but I wonder he spends so many words in endeavouring to make out the Connection of vers 7. with that and the meaning of the words are one or are to one before he had shewn or endeavoured to shew that this Verse and those words are genuin Of such an order in discoursing it may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to pass by this Dr. Hammond does but wrangle with all the most learned Interpreters who interpret are one of consent And the reason why they understand those words of consent is first because they are so taken in John x. 30 xvii 21 secondly because here the Discourse is about a unity of Testimony and not about a unity of Nature But why is this consent otherwise expressed in the following Verse I answer for variety sake or also by mere accident for in this simple stile words must not be so subtilly scanned or watched All our Author here alledges besides is foreign to the purpose and the scope of the Apostle II. As for his saying that tho the Alexandrian and many other antient Manuscript Copies omit the 7 th Verse yet it is read in many other Manuscripts and all the printed Copies except one that to say no worse of it is not accurately said For in the old Greek Copies that is which were written seven or eight Ages ago and older it is no where read and seldom in those that are later In the most antient Latin Copies likewise it is not read tho frequently in the New Beza alledges a British Greek Copy mention'd by Erasmus and a Spanish Complutensian Edition and several Copies of R. Stephanus which have this place But besides that these do not sufficiently agree with one another they are by no means to be equal'd with the most antient Copies which with great consent reject this Verse and are confirmed by the Authority of all the Greek and Latin Fathers until St. Austin who never used this place against the Arians or other antient Antitrinitarians tho they often make mention of the three Witnesses on Earth as learned Men have long since observed For as for our Author 's objecting St. Cyprian Jerom and Ambrosius that is to no purpose as we shall presently see There are more printed Copies than one which omit this place but tho they all had it their Authority would signify nothing against the Manuscript Copies and the consent of Antiquity III. The conjecture about the omission of some Scribe because of the repetition of the like words as it takes place elsewhere so it cannot here be allowed first because it must be supported by another Conjecture and secondly because it opposes all Antiquity For who will believe that such an omission was admitted in all the Copies which the Christians used privately and publickly for several Ages and afterwards was discovered by I know not whom without the help of any antient Copy Who but those who have no regard to truth and think that Truth may be defended by the help of Falshood Our Author 's reasonings against the suspition of this place being supposititious are insignificant because they cannot be opposed to the joint Authority of the antient Copies Fathers and Interpreters Besides who does not know that tho Truth may be well defended and relies upon solid grounds yet the Orthodox as well as others invented innumerable falshoods to support it Whence came so many supposititious Books in antient times but from this perverse practice But here it is to be observed that it might easily be that these words were inserted into the Context not out of any design to deceive but some Body having in the Margin of his Copy over against the 8 th Verse noted that the Father Son and Holy Ghost was signified in this place others afterwards put that into the Text as is conjectured by Ric. Simon who has set this matter in a clear light in his Critical History of the New Testament P. 1. c. 18. and his Dissert concerning the Manuscript Copies of the New Testament added to the 3 d Part to whom I refer the Reader The places our Author here alledges to prove the Doctrin of the Trinity might have been found in any Theological System and in greater number nor do they make any thing to confirm the ordinary reading for every thing which is agreeable to the Christian Faith is not presently the true Reading Whereas he adds that if this place had been corrupted by the Orthodox the Arians would have taken notice of it tho that should be admitted as a forcible Argument it would signify nothing to this place which seems to have been inserted very lately seeing none of the antient Fathers Greek or Latin till the time of St. Austin ever alledged it against the Arians Consult the foremention'd Monsieur Simon IV. The passage cited out of St. Cyprian does not prove that he read this place as we read it in the printed Copies but
have in many places forborn to confute Dr. Hammond's interpretations because I did not think it worth my while to shew that others were unfortunate in their Conjectures when I my self could produce nothing more certain But here I thought fit to say something about the Conjecture of Dr. Hammond concerning two sorts of Bishops in the Apostles time in single Cities because that may make for the illustration of Ecclesiastical History II. It appears indeed by Acts xv and other places that there was some disagreement between the Jewish and Gentile Christians and that these latter had a Letter sent them which is there set down But that there were two distinct Churches and two sorts of Bishops can be gather'd from no sign Nor is it at all probable that after this Apostolical Decree the Jewish Christians refused to unite with the Gentiles especially Jerusalem being destroyed and St. Paul having written so many Epistles about the unprofitableness of the Mosaical Rites There are no credible Records by which it may appear that Evodius and Ignatius were together Bishops of the Antiochian Churches In the Apostolical Constitutions Lib. vii c. 46. it is said indeed that Evodius was ordained by St. Peter not by St. John as it is said by the Doctor and Ignatius by St. Paul But not to say that we cannot easily believe that Writer as being a notorious Impostor he does not say that they were made Bishops at the same time and of several Congregations as is well observed on that place by J. Bapt. Cotelerius who has also other things worth reading about this matter III. What is said here about St. John's ruling the Jewish Churches in Asia while St. Paul and after him Timothy ruled the Gentiles is a mere invention of our Author There is no footstep of a twofold Episcopacy in those places and that Timothy was first Bishop of Ephesus is also very uncertain because he might be left these by St. Paul as an Evangelist not as a Bishop for the late Catalogues are not worthy our regard which reckon up the Bishops of antient times according to the opinion of the Age in which they were written and not according to any certain knowledg They tell us indeed that the Apostles themselves were Bishops which is absurd tho Dr. Hammond also speaks in the same manner But granting him that Timothy was Bishop of Ephesus still there are two things that remain doubtful One is that John was at Ephesus or somewhere near it when Timothy was left there by St. Paul And secondly that both of them performed the Office of Bishop in different Congregations and that St. John did not come thither after Timothy's Ordination and exercise only the Office of an Apostle not of a Bishop It 's plain the Writer of the Apostolical Constitutions whose Authority the Doctor elsewhere makes use of says that Timothy was constituted Bishop of that City by St. Paul and John by St. John IV. What is said here of the Church of Rome was I believe invented by Dr. Hammond to reconcile the Antients that disagreed among themselves about the first Bishop of Rome after the Apostles but he never found in any credible History that two Apostles were Bishops of the Roman Church and had each their Deacon whom they left in their place The Apostles could not be Bishops of any particular Church and they are mere Dreams which are related concerning the Deaconship of Linus and Clemens Whoever desires to be informed about those beginnings of the Church of Rome may consult Dr. Pearson and Mr. Dodwel's Dissert about the first Bishops of that City I wonder our Author who had such sharp adversaries to deal with ventured to propose such things without proof The conjunction of two Churches at Rome under Clemens is also another Fiction of which there is nothing at all said by any of the Antients The Author of the Apostol Constit affirms that Linus was ordained by St. Paul and Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the death of Linus On which place see Cotelerius V. That after the restoring of Jerusalem by Adrian or a little before there were two Bishops of Jerusalem none of the Antients ever said Eusebius in Hist Eccles lib. 4. c. 5. where he sets down the succession of the Bishops of Jerusalem tells us that the time during which they were Bishops was unknown but that fifteen sat till the Siege of Adrian which were all Jews by descent Then he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all the Church under them was made up of believing Jews who had continued from the Apostles to the Siege which then happen'd By this it appears that there were not two Congregations at that time in Jerusalem nor indeed does Eusebius mention those fifteen Bishops as if some of them had been Bishops together but all one after another That there were many Bishops within a short compass of time may as well be attributed either to their being of a great age when they were elected or the sudden death wherewith some of them were overtaken as to a multiplicity of Bishops in one City The same Historian in the next Chapter after he had spoken of the Calamities which befel the Jews under Adrian and related how Jerusalem was restored and called Aelia in honour of Aelius Adrian subjoins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Church of the same place being composed of Gentiles Marcus first after the Bishops of the Circumcision undertook the Priesthood over them that were there He does not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church being composed of Jews and Gentiles as he ought to have said according to Dr. Hammond's Opinion VI. Diversity of languages could be no reason for the Jewish and Gentile Christians keeping up distinct assemblies because the Jews of old as also now understood the languages of the places in which they lived or at least the Greek which obtained in all Asia as well as in Greece and for that reason there were so many Greek Translations made of the Old Testament for the sake of the Jews that of the Septuagint Aquila Symmachus c. And whatever were the Customs of the Jews there are extant no Records whereby it appears that after the Apostles times they refused to meet in the same Assemblies with the Gentiles nor can any such thing be gather'd from the writings of the Apostles as that they were forced in every particular Town or City to constitute two Bishops and two Churches For all Differences are not open Schisms So that there is no reason why we should assent to Dr. Hammond obtruding upon us a raw Conjecture almost for a certain Truth It would be easy to find any thing in antient History if we might be allowed to reason after the same rate and interpret the Antients by supplying what is wanting in them with Conjecture as if they said in so many words what we infer only by guessing from doubtful signs CHAP. XII Vers 6. Note c. OUR Author
Tim. iv 7 Cubit of a Man for an ordinary Cubit Rev. xxi 17 Curse in what sense Christ is said to have been made it Curse Gal. iii. 13 Cymbals their form use and matter 1 Cor. xiii 1 D. Day of Christ not always to be understood of the Destruction of the Jews 2 Pet. i 19. Daily Bread what Mat. vi 11 Darts fiery what and why so called Eph. vi 16 Deacons in the Church whence so called Luke viii 3 Delivering to Satan not to be confounded with the ordinary Censures of the Church 1 Cor. v. 5 2 Cor. vii 8 and x. 4 5. whether it has any reference to Satan's desiring to have Men deliver'd to him 1 Cor. v. 5 To Deny himself what Mat. xvi 24 Devil whether any reverence be due to him as a Prince Jude 9. To Die unto Sin an ambiguous expression 1 Pet. iv 1 Diogenes Cynicus his Character Luke i. 67 To be Drawn of God what John vi 4 Drowning not us'd as a Punishment among the Jews Mat. xviii 6 E. Earnest of the Spirit what 2 Cor. i. 22 and of the Inheritance Eph. i. 14 Ebimites what Hereticks and whence so called Gal. iii. 1 Ellipses many in the Apostles stile Heb. iv 8 how they are to be supplied Ibid. examples of Elliptical expressions Gal. i. 10 Elxai a Jew his Heresy Rev. ii 4 Epimenides why ciced us a Prophet Luke i. 67 Epistles of Recommendation from one Bishop to another their original 2 Cor. iii. 1 Epistle to the Hebrews why rejected for some time but afterwards admitted Heb. v. 6 p. 548. whether written by St. Paul or another Ibid. ix 2 and x. 34. and xi 21 Eternal why the Gospel so called Luke i. 70 Evangelists relate the same thing variously and why Mat. v. 1. Excommunication ordinary not to be confounded with the Punishments inflicted by the Apostles 1 Cor. v. 5 2 Cor. vii 8 and x. 4 5. Excommunicate Persons whether debarred all kind of Commerce with the rest of Christians Gal. i. 8 Eye how said to be evil i. e. covetous or single i. e. liberal Mat. vi 22 opening the Eyes the meaning of that Phrase Luke xxiv 16 F. Faith taken in several Notion Mat. viii 10 the object of it John xxi 29 to ask in Faith what James i. 6 Famine foretold by Agabus when it happen'd Rev. vi 4 Figs at what time ripe in Judaea and of how many sorts Mark xi 13 The First and the last why Christ is so called Rev. i. 11 Flesh according to it what Rom. iv 1 to be in the Flesh what Rom. vii 5 Fulfilled in what sense places of Scripture are sometimes said to be so Mat. iv 14 Future state upon what grounds believed by the Heathens 1 Cor. xv 19 G. Gates of Hell what Mat. xvi 18 Genealogy of Christ why defective in St. Matt. and how St. Matt. came to divide it into three fourteens Chap. i. 8 Genealogies of the Valentinians owing to whom 1 Tim. i. 4 Gentiles their vocation unknown to the Angels before the event Eph. iii. 5 Glory of Kingdoms what Mat. iv 1 glory for miracles Joh. i. 14 glory of God for God himself Rom. i. 23 why the Man is so called and the Woman the glory of the Man 1 Cor. xi 7 To Glorify God is to confess the Truth Luke xxiii 47 Gnosticks whether they had any reason to fear the Jews out of their own Country 1 Cor. iii. 15 and Prem to Galat. whether they were the troublers of the Churches in Galatia Gal. 1.7 whether they were all suddenly destroyed with the rebellious Jews 2 Thess ii 8 whether they abstained from Wine or forbad others the use of it 1 Tim. v. 22 or attemâ—ted to draw away Servants from their Masters Ib. vi 2 whether there was any one Sect in the Apostles times peculiarly so called Ibid. 20. Gog and Magog sigâ—ify the Turk Rev. xx 8 Grace for Grace what John i. 16 Great God whether he be so called with a respect to the Cabiâ—i or great Gods of the Heathens Tit. ii 13 Grotiâ—s his Posthumous Annotations without reason suspected by Dr. Hammond Rom. xiv 23 and Prem to 2 Pet. Guardian Angels see Angels Gygae whether the Kings of Lydia that succeeded Gyges were so called Rev. xx 8 H. Happiness of Heaven why represented under the similitude of a Feast Mat. viii 11 Head the Custom of Mens having it bare when they appeared in publick and Women veil'd 1 Cor. xi 4 7. head of the Beast which had received a deadly wound to be understood of the burning of the Roman Capitol Rev. xiii 3 Heart how the Law is said to be written in it Rom. ii 15 Heaven whether it can be taken for a name of God Mat. xxi 25 how it is said to have opened Mat. iii. 16 to fall from it what Luke x. 18 Rev. xii 10 the Phrase Heaven and Earth whether it signifies only this Earth or sublunary Region 2 Pet. iii. 7 all things in Heaven and Earth whether they signify Men Col. i. 20 Hellenists who Acts vi 1 Heretick properly who Tit. iii. 10 of what fâ—rt to be avoided Ibid. how said to be condemned of himself Tit. iii. 11 Herodes Antipas Tetrarch of Galilee not Procurator of Judaea Mat. xxii 16 Luke iii. 1 Holy why the Infants of Christians are so reputed 1 Cor. vii 14 Hours how counted by the Jews and the Romans John xix 14 Humanely to speak so what Rom. vi 19 Husband of one Wife in what sense it is said a Bishop ought so to be 1 Tim. iii. 2 I. St. James reconciled with St. Paul James ii 24 Idiotick or rude stile what 2 Cor. xi 6 Idle word which Mat. xii 36 Idolatry whether always joined with unnatural Lusts 1 Cor. v. 10 2 Cor. xii 21 Jerusalem when taken Mat. xxiv 17 whether the Destruction of it was so very sudden and unexpected as is supposed by Dr. Hammond 2 Pet. iii. 16 Jezebel whether it need be understood of any Sect of Hereticks Rev. ii 2 Jews their zeal to make Proselytes became a Proverb Mat. xxiii 15 acknowledg'd their Destruction to be from God Mat. xxiv 3 the Vengeance taken on them by Christ represented by his going out to battel against them Luke ix 31 how they hoped for Justification by the Law Gal. iii. 10 whether they were in so great favour with the Roman Magistrates as to be able to put them upon persecuting the Christians 2 Thess i. 5 and Prem to Rev. whether they were so numerous as Josephus affirms Rev. vii 4 Image of the invisible God how Christ is said to be Col. i. 15 and the express Image of his Person Heb. i. 3 Immortality of the Soul believed by the Platonists 1 Cor. xv 29 Impostors how they were to be known in St. John's time 1 John iv 2 Impossible for what is very difficult Heb. vi 6 Interrogation equivalent to a Negation Mat. iii. 7 Joseph of Arimathaea one of the Sanhedrim Mar. xv 43 Joy
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
Egyptian but Judaicos ritus the Jewish Rites as we are told by Seutonius in the Life of Tiberius Cap. xxxvi Judaeorumque juventutem per speciem Sacramenti in provincias gravioris coeli distribuit reliquos gentis ejusdem vel similia sectantes urbe submovit sub poena perpetuae servitutis and distributed the Youth of the Jews under the pretence of a military Expedition into Provinces of an unwholsom Air forbidding the rest of that Nation or any that were of the same Sect to make their abode in the City upon pain of perpetual Slavery Claudius also a very little while before the writing of this Epistle Judaeos impulsore Christo as the same Author speaks in the Life of Claudius cap. xxv assidue tumultuantes Roma expulit that is I suppose cast the Jews disagreeing among themselves about Christ or the Christian Religion some standing up for it and others opposing it upon which account Christ may in some sense be said to have been the impulsive Cause of their Banishment out of the City This might be confirmed out of Philo and Josephus but the thing is so clear that it needs no further proof Vers 7. Note b. Whatever our Author here says all these things may much more fitly be understood only of the last Judgment of which see Grotius and other Interpreters Tho St. Paul speaks of the Judgment as of a thing near at hand it does not follow that it is not the last Judgment which he speaks of because not knowing the time when that was to be he was obliged to speak of it as of a thing not afar off that so the Christians might be always ready considering Christ might come when he was least expected CHAP. II. Vers 1. Note a. I Have shewn on the former Epistle that the places which our Author applies to the Destruction of the Jews may very well be understood of the last Judgment And what St. Paul says here being written on occasion of what he had said before must be referred to the same coming of Christ Ibid. Note b. As the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or coming of Christ both in the first Epistle to the Thessalonians and this is his final coming to judg the living and the dead so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as Grotius has well observed the gathering together of good men to him that they may be made Copartners with him of eternal Happiness in Heaven See Mat. xxv 31 Our Author should have produced an Example in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified to be assembled for the Worship of Christ Vers 2. Note c. All that our Author here says may as fitly agree to those who through a misapprehension of St. Paul's Words should have thought that the end of all things and the coming of Christ to judg the World was at hand And so there is no need of recurring to any other coming of Christ Vers 3. Note d. I. To speak the truth I confess none of the various Interpretations which I have read of this place fully satisfy me But as I can easily find something to object against others so there is nothing which I can propose my self as certain The Interpretation which our Author prefers before all others is grounded only on this supposition that there was a vast number of Gnosticks before the Destruction of Jerusalem who were destroyed together with that City which he has no where solidly proved When the Christians are admonished not to believe Impostors it is not necessary to understand it as a Caution to them to avoid the Errors of the Gnosticks for there were a great many Jewish Impostors which Josephus makes mention of in the History of that Age and there might be many more which he passes by It does not appear by any certain account that all or most of the Samaritans who had embraced the Christian Faith fell off to the Heresy of the Gnosticks Our Author has not so much as attempted to prove this and indeed it would have appeared by the Vanity of such an Undertaking that he had not carefully enough examined the Histories of those Times See my Note on his following Annotation II. Tho I acknowledg I can think of nothing here which may be satisfactory I shall however propose to the Reader a Conjecture which seems to be much more probable than either Grotius's or Dr. Hammond's And that is that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle means that great and famous Defection of the Jews when they endeavoured tho to no purpose to shake off the Roman Yoke This Christ in Mat. xxiv foretold before the end should come first of the Jewish Commonwealth and then of the whole World and by this the Christians might know that the end was not at hand because that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had not yet happen'd For the beginning of the Jewish Rebellion was about the end of the Reign of Nero of which see Lib. ii de Bello Judaico cap. 30. according to the Division in the Greek And such a defection is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josephus in the same Book cap. 31. represents the chief of the Jews as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being offended with the boldness of the defection and a little after it is said of Agrippa that he was willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to spare the Rebels and in cap. 33. the seditious are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have revolted from the Romans The same Words frequently occur afterwards in that signification in Josephus and other Writers The old Glosses have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellio segregatio abitus defectio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discessio discidium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellis rebellio transfuga Ibid. Note e. I. I acknowledg that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho in the singular number must be understood to signify not one Man but a Multitude who yet were to be headed by some one notorious Villain to whom this and the like Characters should of special right belong Nor do I deny but Simon Magus deserved to be thus signalized or rather branded but I do not believe it is he whom the Apostle here has a respect to nor is there any certain History which relates all that is said of him by Dr. Hammond or agrees with his conjectures It is affirmed first by Eusebius out of Justin that Simon went to Rome under the Reign of Claudius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Author interprets of the beginning of the Government of Claudius because it seemed to agree better with his conjectures Justin and out of him Eusebius say that Simon was accounted a God and that a Statue was erected to him as such In which learned Men have long since shewn that Justin was mistaken and it may be probably conjectured that that Journy of Simon to Rome was a Fiction of some ignorant Man who had not a due regard to Truth and misunderstood the
Inscription of that Statue At least that St. Peter came to Rome in the time of Claudius there are very important Chronological Reasons to disbelieve tho I do not doubt but he came into that City and suffer'd Matyrdom in it under the Reign of Nero. Justin further adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that almost all the Samaritans worshipped Simon but perhaps he speaks hyperbolically perhaps Justin relates a thing which he was not sure of who wrote all whatsoever he heard without making any difference That which he says about the deifying of Simon is alone enough to shew that he is not an Author whose bare Affirmation may be safely trusted And hence perhaps Irenaeus would not positively affirm a Claudio Caesare statua honoratum propter magiam that Simon was honoured with a Statue by Claudius Cesar for his magick but prefixed to this Story dicitur it is reported What our Authot says about his concealing himself and contending with St. Peter is taken ex Clementinis and unworthy of any credit The rest which he relates concerning his Followers should have bin particularly proved by the testimonies of good Authors because it is the ground of what he says here about the revelation of the Gnosticks and that being uncertain the other must be so too Any one may easily deduce what Interpretations he pleases out of feigned Circumstances II. Now to give my own opinion concerning the Man of Sin seeing I have interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Rebellion of the Jews it follows that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be the rebellious Jews themselves and especially their Ringleader Simon not the Magician but the Son of Giora spoken of by Josephus towards the end of his 2 d Book of the Jewish War and afterwards often Which Simon gathering together a Company of Robbers in the Lordship of Acrabatena began to play the Tyrant but first more secretly till at last despising the Authority of the chief men of the Jewish Nation he violated all Laws both divine and human in Jerusalem it self as Josephus in the following Books declares at large And that such a man or any who were like him should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not strange Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A son of Perdition is one that deserves to be destroyed or is condemned to Death as our Author well observes and how properly this Title belonged to Simon and his Companions Josephus will inform us who in Lib. vi c. 36. speaking of all the People of the Jews observes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was God who had condemned all the People and turned all means of safety into Destruction And in Lib. vii c. 7. speaking of Simon himself after he had related how he shewed himself out of a Vault under ground where the Temple had stood and was taken by the Romans he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God therefore delivered up Simon for the punishment of his Cruelty towards the Citizens over whom he had bitterly tyrannized into the hands of his greatest Enemies not taken by force but throwing himself of his own accord upon punishment God so ordering it because he had cruelly put a great many others to death bringing false Accusations against them of a defection to the Romans For Wickedness can never escape the Vengeance of God nor Justice ever be enfeebled but early or late it overtakes those that bid defiance to it and inflicts a heavier punishment upon the Wicked because they expected to be delivered from it not being presently punished He suffered in the Publick place at Rome as this Writer tells us in Cap. xvii of the same Book according to the division in the Greek By this it appears how fitly those wicked men might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that the rest of the characters contained in the following verse do as well agree to them shall be distinctly shewn on each Vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Words express the extream Wickedness of men and their marvelous Insolence towards Governours proceeding from an incredible Zeal for Innovations For he is truly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Adversary viz. of God who has no more regard to his Laws than if he industriously opposed and fought against him with all his might and endeavoured to destroy his Worship and root his Fear out of the minds of men And such were Simon John and Eleazer and the rest of the Captains of the Seditious whose horrible Impieties Josephus often mentions openly charging them with Atheism See the last Chapter of Book vi where he says that that Generation of men was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more impious than any of those who for their Wickedness were swallowed up by the Earth or destroyed by the Flood or perished by Lightning Magistrates or Governours are called also Gods as every one knows And these seditious men rose up in great fury both against the Rulers of the Jews such as were the Priests and against the Romans for they killed the former and waged an obstinate War with the latter as Josephus throughout his whole History relates See particularly about the Priests Cap. xviii Lib. iv Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am apt to think St. Paul added this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Exegesis that the Thessalonians might the better understand what he meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as coming from the old root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alah which at this very day among the Arabians signifies to honour or reverence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there could not be a fitter Greek word chosen to express the sense of the Hebrew for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well that Honour which is due to Magistrates as to God So it is used by Charondas in Stobaeus Serm. xlii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought to bear as good a will to Rulers as to our Parents submitting our selves to them and reverencing them But the seditious Jews were so far from reverencing the lawful Authority both of their own Countrymen and Strangers that on the contrary they thought themselves superiour to them killing all the chief men among the Jews and acting in a hostile manner against the Romans Ibid. Note g. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in the style of St. Paul simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any Temple but the Temple of Jerusalem which alone was so called This appears by the doubling of the Article nor can those words in any Jewish Writer be ever understood otherwise The Jews would not allow the Temple of Garizim that title which they look'd upon as no better than a Temple of Idols II. Our learned Author here pays a greater deference to the Authority of Justin Martyr than he need for why might not he be mistaken