〈◊〉 〈◊〉 〈◊〉 rahah and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify any sort of vice and therefore it might be put by St. Luke for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intemperance because it is a more general name which comprehends under it the particular not that those words are ordinarily confounded 4 It is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes have those significations which Dr. Hammond attributes to them as also the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schibheth used by Moses but they likewise signify in general any kind of depravation or change for the worse in which sense I shall take the word in Moses till it be evidently proved that a general signification in him can have no place 5 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more signifies Violence than any other sort of Injustice as I have shewn on Gen. vi 13 So that what our Author builds upon that signification is vain as all the rest of his Conjectures which rely upon this foundation Our learned Author often forges an Interpretation by heaping together a parcel of very slight Conjectures afterwards he raises what Superstructure he pleases upon that interpretation and then lastly speaks of the Consectaries he thence deduces as so many certain Truths But we ought not only to set bounds to our Conjectures but especially to the Consequences we deduce from them if we would not be in perpetual danger of erring That danger no body here will be in who shall suppose that the men of the old World were very wicked men there being in that no conjecture because it is affirmed by Moses in plain words but whoever shall attempt particularly to explain what Moses has said in general and give way in this matter to Conjectures will find himself in the dark And this may suffice to have been said briefly against a way of interpreting Dr. Hammond too often takes II. It had been better to observe that from the very Expression of St. Peter it may be gather'd that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thus he speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must repeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which and by the spirits that watch he preached to whom Namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them who were sometime disobedient c. Vers 21. Note h. I. I think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the true reading not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it might easily be that some Transcribers not having another Copy to write after but setting down the words from the mouth of a Prompter might confound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used just in the same sense as if it were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like as the Word is manifestly taken in Heb. ix 24 on which place see my Note A pattern is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the similitude which it has with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the vulgar Interpreter translates it similis formae The other interpretations Dr. Hammond gives of this place are forced II. He says indeed truly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies contrary which might be proved from several places in Xenophon but not that which he alledges out of Hiero where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not simply contrary but dura hard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is severe as it is rightly rendered by J. Leunclavius CHAP. IV. Vers 1. Note a. OUR Author here says that Saint Peter's phrase in vers 6. of this Chapter is hard and I do not deny it but I say also that he is a hard Interpreter if ever any one deserved that name For here as one said lapides loquitur he speaks stones not words to mollify hard phrases The whole sense of this verse depends upon a particular Elegancy arising from the ambignity of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suffer in the flesh or to the flesh which being used of Christ signifies that he suffered and died in his humane nature or for the sake of our humane nature i. e. of men But when we are said to die or suffer to the flesh we are understood to be no longer devoted to the flesh or to the vices of the flesh and accordingly St. Peter's meaning is this seeing I say that Christ has suffer'd to the flesh ye also who ought to imitate him as far as ye are able know that you must suffer to the flesh in a sense which is agreeable to you to wit wholly renounce it for he that has suffered to the flesh has ceased from sin Just such another sort of reasoning we have in Rom. vi 10 11. in the place parallel to this For in that he died instead of which St. Peter here says suffered he DIED UNTO SIN once but in that he liveth he liveth unto God Likewise reckon ye also your selves to be DEAD indeed UNTO SIN but alive unto God Instead of to die unto sin here is to suffer to the flesh but both these phrases have the same ambiguity in them These places should have been compared not verse 6. with this which have no affinity with one another Vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius on this place says it is idololatriae quaedam species adesse sodalitiorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de quibus prosecta falsis Diis dantur in hac maxime re credibile est Judaeos antequam Christiani essent accommodasse se Gentium moribus a sort of Idolatry to be present at such common feasts where part of the meat is offered in sacrifice to false Gods and in this particular especially it is probable the Jews before they were Christians conformed themselves to the manners of the Heathens And I do not deny but this might be done by them but there having been among the Jews every where a great number of Proselytes of which many embraced the Christian Religion I rather think St. Peter has a respect here to these who had formerly been Idolaters Vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None but Dr. Hammond could have thought that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the same as to die to the flesh who could digest any impropriety tho never so great in his own stile But it is much more natural to interpret it so that they were condemned indeed in the flesh according to men that is put to death by the judgment of men as to the body but live according to God in the Spirit that is their Souls were made partakers of eternal life by God This is the usual signification of the words which ought not to be changed without reason Vers 14. Note f. This is all forced the meaning is evidently this If ye are reproached for the name of Christ that is because ye will be called Christians happy are ye because the Spirit
the name they went by was truly attributed the received Custom determining that from those to which it cannot be given but falsly thus true Amomum for instance will be that Plant to which this name is properly attributed and false Amomum another on which it is abusively imposed And because any sort of Plant which is truly called by the name it bears has a much greater Virtue in it than a Plant falsly denominated therefore true Amomum was preferred before false And for the same reason when any two things are compared together which are endued with a like quality tho in a different degree that which has the strongest and best and which is of most use is said to be true and the other compared with it false So the Platonicks used to call the divine Patterns of all things as they expressed themselves true when they compared them with the things upon Earth which are only their Pictures according to them And whatever Virtue there is in things visible it could be no otherwise compared they thought with the Celestial than as counterfeit things With those that are sincere and genuin and therefore they called these false and the other true And just thus Christ in this place is said to be the true Bread and the true Meat and elsewhere the true Light viz. because whatever propriety there is in Bread or Meat to nourish the Body or in Light to illuminate the Eyes that and a much greater there is in Christ's Doctrin to nourish and enlighten the Mind Bread nourishes the Body but does not exempt it from Death which corrupts and dissolves at length its frame but the Doctrin of Christ whilst it nourishes the Soul with Hope and excites and cherishes in it the love of Vertue does not only fill it with solid and substantial joy at present but also rescues it from dying for ever Light illuminates the Eye and shews it visible Objects when it is rightly disposed in their proper forms but it neither cures the distempers of the Eyes nor can hinder them from being closed at last by Death but the Doctrin of Christ makes blind Souls to see clearly and enlightens them for ever so that in this sense it is most truly called both the true Meat and the true Light CHAP. VII Vers 35. Note d. 1. IT is true indeed that there was a vast number of Jews at Alexandria who used the Translation of the Septuagint as appears by many passages in Philo Alexandr See Lib. against Flaccus But that the European Jews had their chief Assembly at Alexandria I cannot tell how our Author could have proved unless he thought Alexandria to be in Europe which would have been a strange mistake It 's true some of the old Geographers place it in Asia and others in Africa but none of them ever said that it was in Europe which is too absurd II. He ought also to have proved that the Onkelos was at that time read in the Synagogues of the Jews at Babylon for it is not safe to rely upon the Authority of the Rabbins who are always for putting as great a face of Antiquity upon their Writings as they are able Vers 53. Note i. It is strange that Dr. Hammond after giving sufficient proofs of this story of the Adulteress being supposititious and saying nothing almost on the other side to confirm its being thought genuin should yet assent to Grotius who has not in the least solv'd the matter If the Church in the time of Papias or in the next Age after him judged this Tradition of his to be true how comes it to pass that so many Fathers and so many Copies a great while after those times omitted this Story It is much more probable that it was added at first only to a few Copies by some Transcribers or Criticks who took it from the Tradition or Copy of the Nazarens and in time came to be inserted by that means into more nor is there any footstep any where to be found of the judgment of the Antient Church concerning this Story So that I think we ought rather to be of Beza's opinion who suspects this Story at least what he says as to this matter is worth considering CHAP. VIII Vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is true indeed that at this time the power of inflicting capital Punishments was taken away from the Jews by the Romans but the Jews had no occasion to enquire about this matter of Christ who might easily have answered them that the Woman deserved indeed according to the Law of Moses to be put to Death but that the execution of the Punishment depended upon the pleasure of the Roman President There was no room here for any scruple and I do not conceive how the Scribes or Pharisees could have taken any occasion to accuse Christ if he had given them this ready answer tho he declined it by giving them that which follows Vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Those who are of opinion that this Story is supposititious might probably enough suspect that Papias or some other borrowed this Circumstance here mentioned from that which is related of Menedemus as it is thus set down by Diogenes Laertius Lib. 2. § 127. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he was a Man that took a great liberty in talking and used to jeer People and once when a young Man spake something roughly and sharply to him he made him indeed no answer but taking up a little stick he drew upon the ground the figure of a Man muliebria patientis till the young man perceiving the Affront put upon him before all there present went away Vers 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But no Law makes it requisite that those who bring a Criminal taken in the very act to judgment should be perfectly innocent themselves It is sufficient if they do but prove him to be really guilty of the Crime they charge him with by competent Witnesses And besides by giving such an answer as this Christ might have exposed himself to the invidious Censures both of the Jews and Romans for the Jews might have said that he made the Law of no force because he sticked at pronouncing a Harlot to be worthy of death and did in effect affirm that Offenders could not justly be punished but by those who were conscious of no guilt themselves And the Romans might have complained that he would have had the Power of inflicting capital Punishments restored to the Jews because he authorized those of that Nation that were innocent to stone a Woman to death I confess I do not see what danger Christ could think to avoid by such an answer Vers 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it credible that all that were there present had been guilty of Adultery or some other crime as heinous as that not so much as one excepted That the Nation of the Jews was extremely corrupted at that time I
according to the use of that phrase in Scripture in which it occurs more than once And we are not here to consider what the word Gates signifies when it is alone or joined with any other word but what is the meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the signification of that word may be various according as the place is in which it is found Now no body will deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and portae mortis the gates of death are the same and this phrase the gates of death signifies nothing but death it self So Job xxxviii 17 Have the gates of death been opened unto thee or hast thou seen the doors of the shadow of death So Psal ix 13 Thou that liftest me up from the gates of death i. e. deliverest me from death So Isai xxxviii 10 Hezekiah being in fear of an untimely death says In the cutting off of my days I shall go to the gates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as it is rendered by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall go to the gates of death So that the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies death it self But what does Christ then mean when he says that the gates of hell should not prevail against Peter or not overcome him namely this that the danger of a certain and speedy death upon the account of his preaching the Gospel should not deter him from discharging the office imposed on him and so not death it self So that Jesus in these words promises Peter after he had professed his belief that he was the Messiah that he should be a foundation of his Church and constant in the profession of the Truth he had declared which he fulfilled accordingly for Peter as we are told by Clemens Ep. c. v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not only undergo one or two but many sorrows and so becoming a Martyr went to his proper place in glory We may apply to him that passage of Seneca as we find it in Lactantius Lib. vi c. 17. Hic est ille homo honestus non apice purpuráve non lictorum insignis ministerio sed nulla re minor qui cum MORTEM in VICINIA videt non sic perturbatur tanquam rem novam viderit qui sive toto corpore tormenta patienda sunt sive flamma ore recipienda est sive extendendae per patibulum manus non quaerit quid patiatur sed quam bene This is that brave and honorable person who is not remarkable for his fine hat of feathers his purple robe or his guard of Lictors which is the least part of his glory but who when he sees death just before him is not surprized with the strangeness of the sight and whether he is to undergo the torment of the rack or to receive fire into his mouth or have his arms stretched out upon a cross does not regard what but how well he suffers There is one thing that may perhaps here be objected viz. that according to this interpretation Christ does not keep to the Metaphor for after he had called Peter a stone he adds that death should not overcome him It is true but it was neither necessary that Christ should go on in the same Metaphor nor yet supposing that what we refer to Peter did as it is commonly thought belong to the Church will he be found to continue the same Metaphor For he compares the Church to a building which cannot properly be said to be overcome by the gates of death but only to be pulled down or destroyed Nothing is more ordinary in all sort of Writers than to begin with one Metaphor and end with another As for instance Clemens says a little before the words already alledged concerning St. Peter and St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithful and most righteous pillars of the Church were persecuted even to death Pillars can neither be persecuted nor dy However by this it appears that St. Matthew or his interpreter very fitly uses here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to overcome by force for this is what Christ means that the terror of having a violent Death set before him should not overcome St. Peters constancy tho he saw the gates of death opened for him yet he should notwithstanding hold fast his pious resolution If any doubt of the signification of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them turn to the Greek Indexes to the first 5 books of Diodorus Siculus and the Roman Antiq. of Dion Halicarnassaeus collected by Rhodomannus and Sylburgius where they will meet with more examples than in any Lexicons But it occurs likewise in the same sense often in the version of the Septuagint I know very well that Interpreters commonly make use of these words to prove the perpetuity if not also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impeccability of the Church but they will never be able to evince any such thing from this place by Grammatical reasons The thing it self shews that the Church is liable to error nor is there any mention made in this place of errors That the Church has and always will continue I do not in the least doubt because of the nature and force of the Evangelical Covenant but this cannot be concluded from these words in which it is much more probable that St. Peter is spoken of both what goes before and what comes after belonging to him and not to the Church However I submit the whole matter to the judgment of the Learned Vers 19. Note h. I. It is certain I confess that there was a great difference between that Person 's power who is said to have had the key of the house of David in Isaiah and his who is represented in the Revelation as carrying the key of David but it would be hard to prove this from the sound of the phrases if it were not otherwise plain and manifest for the key of David is the key by which the house of David was open'd and shut and therefore the same with the key of the house of David Tho a key be an ensign of power the key of David does not signify the power of David himself but a power over the Kingdom of David Our learned Author is not always happy in his subtilties about little things However Mr. Selden has several Observations with relation to this matter lib. 1. de Synedriis cap. ix which those that will may read in himself II. Indeed for my own part I do not doubt but that the Apostles committed the Government of the Churches to single Bishops and accordingly that these ought to be reckon'd their Successors but as their Gifts were not alike so neither was their Authority equal And therefore whatever Christ says to the Apostles ought not presently to be accommodated to Bishops at least by the same Rule and in the same Latitude Especially in this place where Christ promises to St. Peter and the Apostles something extraordinary
put for Men or Persons So Ovid. Amor. Lib. 2. El. 1. Heroum clara valete Nomina So Statius lib. 6. Thebaidos Quisnam iste duos fidissima Phoebo Nomina commisit Deus in discrimina Reges So Valerius Flaccus lib. 4. Nomen ait praedulce mihi nomenque sequutus Otreos That is Otreus See vers 225. of the same Book and Lib. 5. vers 61. and 120. Vers 18. Note g. See my Note on the parallel place in St. Matthew and what I have said there in opposition to Dr. Hammond's Opinion Vers 25. Note k. If our Author's Interpretation were true the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should have preceded the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It will be very modestly said concerning Judas by the Apostles that he went into his proper place if by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be meant that State whatsoever it was which he passed into after his Death Such another Phrase Plato makes use of in Phaedone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul which has lived purely and soberly dwells in a place sutable to it self CHAP. II. Vers 17. Note b. lin 49. AFter the Cit. out of Deut. xxxi 29 I have shewn in my Notes on Deuteronomy that these words signify only in general after days If they signify the days of the Messias the reason of that is because those days were after-days or days then to come Sometimes the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the last days not of the Messias but of those Writers that made use of it i. e. the days just past or that were near at hand This may easily be applied to the places that Dr. Hammond alledges Vers 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is well translated by the Vulgar circa domos i. e. not in any one House but sometimes in one and sometimes in another for fear of being surprized by the Jews I do not deny but that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be set to signify a Chamber or Room in the Temple but the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can no more signify in one of the Rooms of the Temple than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Jerusalem Chap. xv 21 xx 23 Tit. i. 5 Who will ever believe that a vast multitude of Christians did every day eat in the Chambers of the Temple No body besides Dr. Hammond Ibid. It is true indeed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies often a Benefit as also the Latin gratia but the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies only to be in favor with him and not to give any thing to him The case is plain We must not enquire what words signify by themselves but in conjunction with one another Our Author 's arguing here is absurd CHAP. III. Vers 19. Note a. line 15. AFter the words utter ruin Our learned Author's Memory here failed him See my Notes on Gen. v. 29 Vers 21. Note b. This Interpretation which the Doctor here gives us of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not as he pretends most agreeable to the Context but a very harsh one for it is manifest that what is here said concerning Christ viz. that the Heaven must receive him is opposed to the foregoing words And he shall send Jesus Christ which before was preached unto you St. Peter first exhorts the Jews to repent of their Sins that they might obtain Mercy and Forgiveness when Christ should come from Heaven and then he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. whom the Heaven must contain or who must continue in Heaven until the times of the restitution of all things There could be no mention here made of Christ's Government or his having taken upon him the Government of Heaven but only of his staying in Heaven which is the opposite to his returning from thence Our Author out of a desire to propose something new says sometimes such things as none that have any skill in this sort of Learning can admit of Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the Syriac and Chaldee word was that St. Peter made use of I cannot tell But St. Luke expressing his sense and meeting with a word proper to his purpose among the Stoicks he used that Thus Numenius in Eusebius Praep. Evang. lib. 15. cap. 19. setting down the Opinion of the Stoicks says that after the Conflagration of the World Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will return to its first as it is called Reason and that Resurrection which will make the great Year in which year the restitution of it self alone into the same will be brought about See Lipsius de Physiol Stoic lib. 2. c. 22. where there is a very remarkable Passage out of Julius Firmicus to this purpose Vers 24. Note c. I wish our Author had given us the Reasons which made him think that Samuel first of all instituted the Schools of the Prophets for I confess I do not know how he could be certain of this It is true Samuel is described the first in the company of the Prophets and going before them 1 Sam. xix 20 But it no where appears that he was the first Institutor of such Schools I should rather say that his Name is here put first because he was indeed the first famous Prophet whose Predictions are extant that succeeded Moses CHAP. IV. Vers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was not a Heathen but a Jew the Captain of the Levites of which see my Note on Luke xxii 44 The Priests did not use to walk so close together with Heathens for fear of being polluted Vers 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Did you do this by a magical Power or a Power derived from the Devil or from God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by whose authority since you had none from the Sanhedrim In whose Name do you pretend to be sent That the invocation of any Name is here intended I do not think Vers 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is rightly interpreted by the Doctor in his Paraphrase so as to make the sense of St. Peter's words here to be that Jesus is the only Mediator by whom we can have access or admission to God and that God has sent no other from which it is consequent that those must fall short of Salvation who rejecting him betake themselves to any other Mediator as the Jews did who placed their Confidence in Moses But this is nothing at all to the Heathens who have neither ever heard any thing of Christ nor ever cast him off to substitute any Mediator in his room If God will think fit to pardon some of them who live the most agreeably to right Reason and confer upon them some measure of Happiness out of mere Grace and Mercy do we think that Christ will intercede that he may not Sure he will not and I do not see why we silly Mortals should set bounds to God's Mercy But this belongs to the Theory of Divinity which I have purposed not to meddle with
Abraham that he accepted of his Piety So this word is used in 1 Cor. ix 2 where St. Paul bespeaks the Corinthians thus If I be not an Apostle unto others yet I am so to you the seal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my Apostleship are ye in the Lord that is by you it may be known that I am an Apostle or you are a certain Evidence of my Apostleship It is a Metaphor taken from the custom of confirming things by setting a Seal to them See Note on Gen. xvii 11 Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have said on Chap. ii 27 that these words signify among the uncircumcised Gentiles or in the time of their Vncircumcision not in Vncircumcision And here it is visible that when the Apostle had a mind to express that he uses the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in the Verse before and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chap. ii 26 27. signifies the uncircumcised Gentiles and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify among the uncircumcised Gentiles as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies through the middle of and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among all things And it may also signify the time in which any one is uncircumcised as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does in Life and the like Vers 17. Note b. St. Chrysostom's Interpretation is a mere Nicety as Beza rightly thought nothing being more common in Scripture than this Phrase before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which has no such signification as in the place alledged by our Author out of Gen. xvii In this it signifies truly tho Men viz. the Jews falsly thought otherwise See my Notes on Gen. x. 9 CHAP. V. Vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which seems to be intended by these words is a power of doing Miracles conferred on the Apostles and innumerable others by Christ as the Doctor intimates in his Paraphrase For hereby the Apostles and the rest of the Christians were assured that Christ would not disappoint those who waited for the accomplishment of his promises having already so plentifully bestowed on them the promised gifts of his Spirit Vers 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is as our Author well observes in his Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beneficent or charitable which is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just So in a great many places God is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not his Goodness that is his Sanctity but his Bounty or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards Men See Psalm cxxxvi So Mat. xx 15 Is thine Eye evil because I am good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is bountiful as the Parable shews So in Aelian Var. Hist Lib. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Archytas was good to the Tarentines i. e. a Benefactor to them So the old Glosses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonus benignus good gracious and Phavorinus among other things says it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that without asking bestows good things freely CHAP. VI. Vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sense of this Phrase is not sufficiently expressed by our Author nor by other Interpreters The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies as it usually does the end of Baptism and the Apostle's meaning is no more than this we were baptized ΤΟ this end that we might be Christians So in 1 Cor. x. 2 the antient Jews are said to have been baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to that end that they might be the Disciples of Moses See Note on Mat. xxviii 19 And so in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to the end we might imitate his Death viz. Christ's Vers 6. Note a. Col. 1. Lin. 34. after the words in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are several things in the beginning of this Annotation I cannot assent to I. To confirm the sense our learned Author puts upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he alledges places as parallel that are not For there is a great difference between places in which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joined with Pronouns Possessive where the discourse is about Men as my Body c. and places in which it is joined with the names of other things There is no doubt but the Phrase my Body is often all one with I my self by a Synechdoche of the part for the whole common in many Languages But when other Names are added to the word Body the Phrase is quite different because they cannot be said to consist of two parts of which one may be called the Body and give a denomination to the whole thing as to a Man Nor is there any comparison between Phrases whereof one as the Logicians speak signifies a substance as when Body is attributed to a Man and the other an accident as the body of Sin if that Phrase be to be understood of Sin it self II. I had rather in this place and such others recur to another very frequent Idiom of the Hebrew Language whereby a Noun Substantive in the Genitive Case is put for an Adjective and so by the Body of Sin understand a sinful Body or a Body obnoxious to Sin which Interpretation how agreeable it is to this place I shall afterwards shew So in Chap. vii 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Body obnoxious to death as I shall prove And Phil. iii. 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manifestly a vile Body and a glorious Body From whence saith St. Paul viz. from Heaven we look for our Lord Jesus Christ who shall change our Body of Vileness that it may be fashioned like unto the Body of his Glory III. By the Body of Sin or obnoxious to Sin here we are to understand reduplicativè as the Schoolmen speak the Body as such or the Body as a body of Sin The Apostle does not respect the Substance it self of the Body but this quality of it that it is the original incentive and instrument of Sin as he tells us in the next Chapter And it is certain sensible things do not draw us to sinful Actions any other way than by affecting our Bodies and by that means impressing our Minds And that most of the Sins we are guilty of proceed from an inordinate love of sensible things every body will readily acknowledg After therefore the Apostle had said our old Man was crucified that is we had left our old sinful Customs he very fitly adds that hereupon that deadly and destructive Power which was in our Bodies to draw us to Sin was taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that the body of Sin is weakned or disabled for so I interpret the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the figure called Echasis not as a Causal So Col. ii 11 In whom also ye are circumcised with the Circumcision made without hands in the putting off the Body of the Sins of the Flesh for that Body
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 〈◊〉 〈◊〉 〈◊〉
it self or a Sacrifice generally consider'd and as untrue is it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Office or Action of the Priests and Levites in preparing the Sacrifice to be offered rather than any other part of the publick Worship of God So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing but a publick Oblation of the Philippians Faith to God and those two words signify one and the same thing to wit the Action of the Apostle publickly offering up to God the Faith of the Philippians Vers 20. I think the place in Hesychius needs no correction unless perhaps instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ought to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is equal in a balance of equal weight for so the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as any Lexicons will shew which I wonder our Author did not consult CHAP. III. Vers 1. Note a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being subjoined to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot otherwise be rendred than is not to me grievous i. e. I do not think it grievous to write the same things It does not appear by any example that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies cowardly or that which is a sign of Fearfulness Dr. Hammond did not well understand Phavorinus whose words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is It must be observed that tho Homer has put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or not to labour yet the more common use of those who have written since Homer is to put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Fear in which sense it is frequently used in Sophocles See about this Eustathius p. 545. Ed. Rom. from whom Phavorinus borrowed this Remark Vers 2. Note b. It is much better to understand these things as spoken of the Jews to whom Grotius applies them who may be consulted For they who proudly called themselves the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are with reason stiled here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the cutting or rending because they rent asunder the Church of Christ. I. The passage which our Author cites out of the Apocal. shall be considered in its proper place But from Gal. vi 13 it does not at all appear that those whom the Apostle there blames were not circumcised nay the contrary may be inferred as I have shewn on that place It is strange our learned Author should cite the words of S. Paul so as if he had expresly said that the Gnosticks were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so much as circumcised when the Apostle speaks quite otherwise as any one that looks into the place will see II. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to those who were truly Jews because those men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cut asunder the Christian Church whilst they endeavoured to impose the Mosaical Rites upon the Gentiles against their will And such were justly call'd both Dogs and Schismaticks who bark'd and snarl'd at all that refus'd to submit to the Jewish Yoke and kept up Factions in the Church See Rom. xiv Vers 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here tho set simply without any addition must be understood a Resurrection to a blessed life because tho the dead bodies of the wicked are to be restored to their former state yet that Restoration is hardly worth the happy name of a Resurrection which is succeeded by eternal death Thus Polycarpus also speaks in his Epistle to the Philippians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that raised Christ from the dead will raise us up also if we do his will and walk in his commandments Vers 12. Note d. Tho S. Paul here uses several words taken from the Agones and tho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may perhaps signify the most noble and valuable Rewards yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Agonistical term I shall not believe till I see some place in an antient Writer who in the description of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uses it in that sense For it is not necessary to think that St. Paul keeps in every thing to the same Metaphor nor can it be inferred from the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to attain to those Rewards unless an example to that purpose be alledged I. I acknowledg that Gregory Nyssen calls the Death of a Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he does not therefore allude to the Agonistical way of speaking in that word as in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiastical Writers very often call Martyrs Athletae and the Death of Martyrs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify that they are dead not that those three words are all by the same Metaphor taken from the Agones but because they who had struggled under the Torments inflicted on them by the Heathens were at length consummated by Death that is finished suffering all that they could suffer for the sake of Christ The learned Joan. Casp Suicerus has collected a great many examples of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these Acceptations in his Thesaurus Ecclesiasticus And the Latin Fathers frequently use the words consummari and consummationem which without doubt are not Agonistical terms II. It is not probable that the Apostle James in c. i. 17 had a reference to the Rewards of the Agones because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not Agonistical names signifying the Rewards of such as overcame Of the passages alledged out of the Epistle to the Hebrews I shall treat in that Epistle III. What our Author says about the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is true but S. Chrysostom's Observation does not belong to that but to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nâ—tsahh IV. St. Paul here uses the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a more general sense not for Death but the attainment of Perfection from which men cannot fall into an unhappy condition such as is the Perfection of the Saints admitted into the mansions of eternal Blessedness So that his meaning is this that he had not as yet attained to such a degree of Holiness as was perfect from which he could not fall We meet with this Verb used to signify Perfection in Vertue in Jam. ii 22 1 Joh. ii 5 and iv 12 13 18. See also Vers 15. of this Chap. Ibid. Note f. That which was said of one of the Antients Nâ—scivit manum de tabula tollere may justly be applied to our Author who seldom knew when he had said enough about one thing Because in some places he had some reason to think that the Gnosticks were referred to by the Apostles therefore wherever there was but the least occasion for such a suspicion the Gnosticks must undoubtedly be respected as if all the Hereticks and wicked men that disturbed the Christian Churches at that time had been Gnosticks And so
for a Feast Mat. xxv 21 Judas his indignation against the Woman that anointed Christ what pretence for it besides his Covetousness Mat. xxvi 7 the manner of his Death Mat. xxvii 5 p. 92. Judges among the Jews whence they took their name Mat. iii. 2 To Justify what in St. Paul's dispute with the Jews Rom. iii. 4 Justin Martyr his Authority not much to be regarded 2 Thess ii 4 K. Kabbalistical interpretations of Scripture of what kind 2 Pet. i. 5 Key of David what Mat. xvi 9 Kingdom whether the condition of the Christian Church could be called such after the destruction of Jerusalem Rev. i. 6 Kingdom which a Nobleman went into a far Country to receive how to be understood Luke xix 12 Kings Manuscript whether properly a different Copy or rather a Paraphrase of the New Testament Mat. xx 29 Acts x. 25 Kiss Holy with which the Christians saluted one another Rom. xvi 16 L. Labour of Love what 1 Thess i. 2 Lake burning with Fire and Brimstone whence the Phrase is taken Rev. xix 20 Laodiceans whether St. Paul wrote to them Col. iv 16 Last days which Acts ii 17 Law taken in a larger or stricter Notion John x. 35 Law of Sin and the Spirit what Rom. viii 2 Law of Moses in what sense possible or impossible to be kept Gal. iii. 10 11. the Jews only freed from the Curse of it not the Heathens Ib. v. 13 how it was a Pedagogue to bring us to Christ Gal. iii. 24 why called Elements of the World and weak and beggerly Elements Ibid. iv 3 Letter of the Law what Mat. v. 17 Mar. xii 14 Rom. ii 29 2 Cor. iii. 6 Levi the Publican whether the same with St. Matthew Luke v. 27 Light in a metaphorical sense what 1 Joh. i. 5 To Live with Christ whether it signifies to be in Prosperity 1 Thess v. 10 Lord of Hosts why God is often so stiled 1 Tim. i. 18 M. Malchus a Syrian name John xviii 10 Martyrs their several denominations for distinction sake trifling Rev. iii. 14 Man of Sin whether the Gnosticks or the rebellious Jews 2 Thess ii 3 Melchisedek how said to have been without Father or Mother and to have represented Christ Heb. vii 4 Messenger of Satan what 2 Cor. xii 7 Metropoles their Privileges as to Civil Government Rev. i. 4 Metropolitans whether any in the Apostles times Phil. i. 1 1 Tim. iii. 15 Rev. iv 4 6. Morning Star for the Doctrin of the Gospel 2 Pet. i. 19 Mystery of Iniquity whether the secrets of the Gnostick Sect or the hidden Counsels of the seditious Jews 2 Thess ii 7 N. Nard an Herb or Ointment and why of great Price Mark xiv 3 Name above every Name what Phil. ii 9 to ask in the name of Christ what Joh. xiv 14 Nature for that which is opposed to instruction 1 Cor. xi 14 by nature Children of Wrath spoken of the Jews what Ib. and Eph. ii 3 Neapolis in Palestine confounded by Dr. Hammond with that in Macedonia Acts xvi 13 Number and name of the Beast what Rev. xiii 18 number of a Man what Ibid. O. Oaths why said to be paid to the Lord tho made to others Mat. v. 33 Offering might be said to be sanctified two ways Rom. xv 16 To Open the Eyes or Vnderstanding what Luke xxiv 16 45. Oracles whence so called Rom. iii. 2 living what Ibid. counterfeit Oracles cited by Dr. Hammond Heb. vi 9 Outward darkness what Mat. viii 12 and xxv 30 P. Palestine whether subject to Syria in Herod the Great 's time Luke ii 1 Parables of Christ whether before vulgarly used by the Jews Mat. xx 15 do not always allude to a Custom Chap. xxii 2 nor observe a perfect decorum Chap. xxv 24 every thing in them not allegorical Luke xv 22 Parents whether Magistrates are included in that word Eph. vi 1 4. Passions evil hinder Men from acknowledging Truth John iii. 19 Passive Verbs often used in an Active sense James ii 4 St. Paul how a Roman Citizen Acts xxii 25 whether a single Man 1 Cor. ix 5 some of his Writings may be lost 1 Cor. v. 9 whether conversant in Heathen Writers 1 Cor. xv 33 whether Eloquent 2 Cor. xi 6 Gal. ii 6 disputes with the Jews upon their own principles Gal. iii. 10 16 24. Chap. iv 3 12. St. Peter how it is said the Gates of Hell and Death should not prevail against him Mat. xxvi 18 whether he prophesied of the destruction of Jerusalem 2 Pet. iii. 3 c. the time of his Death John xii 18 Prem to 2 Pet. Phenice a part of Syria whose Inhabitants were therefore called Syro-Phaenicians Mat. xv 22 Philippi a Roman Colony and Metropolis of Macedonia Phil. i. 1 Pilate could have put Christ to Death without the consent of the Jews Mat. xxvii 15 Platonists thought the Devils roved about Mens Sepulchres Mat. ix 28 believed the Immortality of the Soul 1 Cor. xv 29 Plural number put for the Singular Mat. xxi 7 and xxvii 44 To Pray in any ones name what Joh. xiv 14 Preexistence of Souls believed by the Jews John ix 2 High Priesthood when joined with the Dignity of Emperor Heb. vi 9 Prisoners the Custom of releasing them on Festival days Mat. xxvii 15 Prophecies antient of two kinds Mat. ii 15 of the Revelations like the Antient Rev. iv 2 why so obscure Rev. xiii 18 To Prophesy of any one for saying what may be fitly applied to him Mat. xv 7 Prophets cited instead of an allegorical Interpretation of some Passages in them Mat. ii 23 whether they commonly express dismal things covertly Rev. xvi 17 among the Heathens whether they taught the People Vertue Luke i. 67 many false Prophets during the Siege of Jerusalem 2 Thess ii 9 Prophetical expressions not always to be understood in a proper sense nor every particular Phrase to have a special meaning assigned it Rev. iv 2 and ix 17 Propositions universal for particular 1 Cor. xii 28 Publicans of two sorts Mat. xi 19 Purifying by Fire and Water common among the Heathens to signify the cleansing of the mind Mat. iii. 11 Python Spirit of Python what Acts xvi 18 R. Redeeming of time for delaying Rev. v. 16 Regeneration the Stoicks notion of it Mat. xix 28 To Remit and retain Sins spoken of the Apostles what John xx 23 Repetitions for emphasis sake 2 Cor. xi 22 Resurrection of the dead whether it ever signifies no more than a second State or Subsistence Mat. xxii 31 Rest of God under the Law the Land of Canaan under the Gospel Heaven Heb. iii. 11 Revelation of the Sons of God what Rom. viii 19 Riches whether promised under the Gospel 2 Cor. ix 8 9. Righteous for Merciful Mat. i. 19 Right hand of God where mention is made of sitting on it what Mark xvi 19 Rock that followed the Israelites how it is said to have done so why called Spiritual and how said to have