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
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
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
Of this Regeneration St. John speaks afterwards in Chap. iii. 3 seqq And St. Paul insists upon it very much in his Epistle to the Romans and elsewhere for to this all that he says almost about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or adoption of the Gentiles has a respect Which my design in this place will not permit me at large to shew Vers 14. Was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That by flesh we are to understand human nature is generally observed by Interpreters who may be consulted But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be said to have been made flesh or man in more respects than one and here it is said to have been made flesh in regard that being clothed as it were with the Flesh of Christ it became conspicuous for Flesh sometimes signifies a conspicuous nature in opposition to one that is spiritual or inconspicuous So it is used by St. Paul in 1 Tim. iii. 16 where he tells us that God appeared in Flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was justified in Spirit c. i. e. God became as it were conspicuous when all the fulness of the Godhead dwelt bodily in Christ in Christ I say who being a Man was conspicuous and visible and in whom God shewed himself to be present I know other Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the sense is the same That the word Flesh is taken here for human Nature as conspicuous appears by the following words in this and by the 18 th verse Tho when I say that Flesh is considered here by St. John as conspicuous or precisely under that notion that is so far from excluding the other properties as the Schoolmen speak of human nature that on the contrary it supposes them For our Flesh is therefore conspicuous because it is a necessary property of human nature to be conspicuous It is rightly said by Divines that Reason was made Flesh not by a conversion of the divine Nature into a human which is as impossible as for a human to be changed into a divine but by an unexpressible indwelling of God whereby the humanity of Christ became the humanity of God in a singular and extraordinary manner as on the other hand the divine Reason was made the Divinity of Christ by that secret union From that time God might be called Flesh and reciprocally the name of God might be attributed to Flesh or Man And upon the account of this conjunction of two Natures in Christ the Apostles speak of him sometimes as God sometimes as a Man and do not only ascribe to Christ what they had seen done by the man Jesus but also what the divine Reason did before Jesus was born see Col. i. 14 seqq Heb. i. 2 10. Ibid. Dwelt among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is it dwelt in a man who conversed among us All these things Philo was ignorant of or else resolved to be so if it be true what some of the Antients say that having embraced the Christian Religion he afterwards apostatized from it see Euseb Hist Eccles Lib. 2. c. 17. Photius Cod. 105. Ibid. We beheld its Glory i. e. such Miracles as were never before or in the same manner done by any That Miracles are called the Glory of God I have shewn in my Notes on Exod. xvi 7 Amongst those Miracles which were wrought for the honour of Christ a very eminent one was that of his Transfiguration spoken of by St. Peter in his 2 Epist i. 16 17. whose words give great light to this passage For we have not followed saith he cunningly devised Fables when we made known unto you the power and coming of our Lord Jesus Christ but were eye witnesses of his Majesty For be received from God the Father honour and glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there came such a voice to him from the magnificent Glory This is my beloved Son in whom I am well pleased see Mat. xvii Ibid. As of the only begotten whom he accordingly gave that glory to which he had never before conferred on any or ever will The Prophets who were Brethren and the Sons of God in the same manner as one another had often an equal glory put upon them by the Miracles which God wrought at their request But the Miracles of Jesus Christ were so many and great that they were capable if I may so speak of obscuring all that had been formerly wrought by their multitude and splendor By this word only begotten perhaps St. John might have a secret design to oppose the Doctrin of Philo who generally calls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only begotten but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first begotten and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most antient of the Angels Grotius thinks that the Gnosticks are here condemned who made the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be two different persons but it is uncertain whether those frivolous Syzigiae Pleromatis had been invented when St. John wrote see on vers 16. Ibid. Of or from the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This must be referred to the word Glory see Grotius Ibid. Full of Grace and Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If these words be referred to the immediatly foregoing we must supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was viz. the only begotten Otherwise they must be included in a Parenthesis as I have done them Grotius however is of another opinion who may be consulted Grace and Truth that is in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bhesed veemeth of which phrase I have discoursed in my Notes on Gen. xxiv 27 There is an opposition made here between the Gospel and the Law as appears from the 17 th verse The Mosaical Law appointed Sacrifices for the expiation of some sort of Sins which if they were wilfully and knowingly neglected tho it were but once it denounced death upon the Sinner whatever his Repentance was afterwards For other sins there were no expiatory Sacrifices instituted but they were to be punished with death Neither did God by virtue of that Covenant promise to any one that died for transgressing the Law tho never so penitent any mercy in the life to come And yet these were Sins which by reason of the multitude of the Laws were frequently committed so that God discovered nothing but his inflexible Justice in the Law It 's true he promises Forgiveness to the whole Jewish Nation becoming penitent after the destruction of their Commonwealth in Levit. xxvi and elsewhere But particular Persons as long as the Commonwealth stood sinning in that manner as I have said had no hopes of pardon But it is quite otherwise under the Gospel in which God promises pardon to the greatest Sinner upon repentance and amendment of life and that without the intervention of Sacrifices And in this sense the Gospel alone is full of the grace and mercy of God Vers 15. John bare witness or bears witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. in
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
in the least act in this case as a Tribune of the People who upon the peoples determination pronounced sentence in the name of the Commons but as the Roman Presidents used to act who gave judgment according to the advice of their Counsel I have been the larger upon this subject lest Dr. Hammond's Authority should deceive such as are not very well versed in the Roman Customs Or else to skilful Persons it had been sufficient just to admonish them of his mistake Vers 48. Note d. I have observed in my Notes on Gen. xxxi 20 that the name of Syrian carries in it something I know not what reproachful see there Levit. xxv 47 is a false quotation in our Author for Deut. xxvi 5 for in this place indeed we may find the word Aramaean used in a bad sense but in the other there is no mention made of Aramaeans Many such faults there are in Dr. Hammond's Annotations which are owing either to the carelesness of the Printers or the Author's thoughts being otherwise employed which is no strange thing and I do not reproach him with it CHAP. IX Vers 2. Note a. IT was a long while before this time that many of the Jews believed the preexistence of Souls and that they were sent down into such or such Bodies according to their several deserts as appears evidently by these words in the Book of Wisdom Chap. viii 19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was a witty child and had a good spirit yea rather being good I came into a body undefiled Vers 22. Note b. Of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seldon has treated at large Lib. 1. c. 7. de Synedriis And if we believe him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies any assembly of people whatever publick as well as private in which it was not lawful for any that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put out of the Synagogue familiarly to converse But they were not excluded from the publick Prayers or forbidden to be present at Sacrifices as the same Author shews who is well worth our reading and to whom I refer the Reader tho all are not of his opinion CHAP. X. Vers 35. Note b. IT must be observed that the word Law includes sometimes the Book of Psalms see Chap. xii 34 as sometimes all the Old Testament is called the Law and the Prophets tho ordinarily it is divided into three parts whereof a third makes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under which the Book of Psalms is contained CHAP. XI Vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. shall not die of this Disease as others do who continue under the power of Death till the general Resurrection It is a form of speech peculiar to St. John So in his 1 Epist v. 16 17. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means a sin that is not of such a nature as to make it probable that the Sinner will continue spiritually dead as long as he lives See the Notes upon that place Vers 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. These words have no agreement with Christ's answer unless something be understood which is not expressed and which Christ perceived to be in Martha's mind Our Author should have solv'd this difficulty in his Paraphrase which because he has not done I shall endeavour to do my self Ver. 21. And when she was come to him and had saluted him she told him that she should have been very glad if he had come some days before to Bethany because he would then have healed her Brother who had been dead now four days and so he would have been still alive 22. But now he was dead there was no hope of recovering him for tho she very well knew that God would grant Jesus whatsoever he asked of him yet she hardly believed that he would raise up a dead man at his request 23. To which Christ replied that Lazarus should be raised up again 24. But Martha saying that she did not doubt indeed but he should at the universal Resurrection 25. Jesus told her more plainly that God had endued him with a Power to bring the dead to life again especially those that had believed on him I have here expressed the whole connexion of the discourse that the sense might be the more evident But the 22 d verse might also be thus expressed That she knew indeed that all that the Lord Jesus asked of his Father would be granted him She did not dare to add that she did not believe he would presume to ask his Father to raise a man that had been dead four days to life 23. But this being in her thoughts Christ answered c. Christ answered therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to something not expressed and it is easy to understand the reason of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that Martha broke off her discourse for fear of offending her Lord. Unless this Interpretation be admitted the 22 d verse must be placed after the 27 th and then there will be no difficulty in the series of the discourse But this would be contrary to the Authority of all the Copies Vers 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Author represents Martha in his Paraphrase speaking too learnedly according to the opinion of some Physicians for she never thought perhaps of the time of the revolution of the Humors And indeed as the thing it self is false so it is nothing at all to the purpose The revolution of the Blood is completed in a shorter time and the climate or season of the year is the chief thing to be considered when the discourse is concerning the putrefaction of a dead body but this is not very material Vers 48. Note b. Our learned Author had done well to produce the Testimony of some antient Writer that related what he said here concerning Armillus for the later Rabbins fancy a great many things for which they have no Tradition We read indeed in a Chaldee Paraphrase which is said to be Jonathans on Isa ii 4 that a wicked Armillus should be slain by the Messias But who shall certify us of the time when this Jonathan lived For it is childish to give credit to the boasting pretences of the Jews I am apt to think that by this word these men meant the Romans whose Empire after the destruction of Jerusalem by them they had a very great spite against and therefore gave out that it should be overthrown by the Messias Afterwards they invented some other stories about this Armillus of which see Buxtorf's Lexic Talmudicum CHAP. XII Vers 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One of the Copies of R. Stephanus has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Transcriber thought that this agreed better with Christ's discourse And the Author of the Coptick Translation seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But there is no need of these Alterations for God the Father glorifies his Name when he openly acknowledges his
handle this matter more largely in a Commentary on the Prophet Isaiah Vers 33. Note m. As there are two Passages here in the Prophet Isaiah at a considerable distance from one another put together by the Apostle so there are two Figures also conjoined First Christ is considered as a stone of Offence at which whether it be in walking or running if any one do stumble he is in danger of falling and this refers to the Metaphors the Apostle had before taken from the Grecian Games and particularly that of Running which made him think of a stone of Offence than which in a swift motion nothing can be more dangerous Afterwards in the next words every one that believeth on him shall not be confounded Christ is represented not as a stone of Offence but as a corner stone which he that builds any Wall upon must trust to the firmness of and if he be deceived in his confidence after he has finished his Structure his building falls and that fills him with shame This latter Similitude is in Isa xxviii 16 where God speaks thus I lay in Sion for a foundation a Stone an elect Stone if we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behhourah elect for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bohhan a Tower a corner Stone and pretious a most firm foundation He that believeth shall not make hast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is shall never be judged to have made too much hast in choosing it nor ever be ashamed of his choice And the former is in Chap. viii 14 He shall be for a stone of Stumbling and for a rock of Offence to the two Houses of Israel where the Metaphor is quite different and it is no longer a corner Stone that is spoken of but a stone on which a Persons foot or the wheel of a Chariot happens to strike as the following Verse more clearly shews CHAP. X. Vers 5. Note b. THE meaning of St. Paul in this place seems to be only this that the Law promised nothing but to those that observed it so as Moses taught it was to be observed that is unless either all its Precepts were obeyed or the Sacrifices appointed by the Law were offered up for the expiation of some sort of Sins against it Otherwise it promised no Mercy from God to those who had committed such a Sin as the Law threatned with death or allowed no Sacrifice for But on the contrary the Gospel assures us that God will pardon such sins as those if the Sinner does but firmly believe they shall be remitted to him and abstain from them for the future This is all we are here to consider for what our Author says in his Paraphrase that it was impossible the Law should be observed that is so far from being the assertion of Moses that he every where supposes the contrary as appears even by the very next words See my Notes on Deut. xix 9 CHAP. XI Vers 8. Note b. OUR Author truly observes that according to the use of the Atticks or those that spake the purest Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies compunction but he might have added that the Greek Interpreters whether through ignorance or according to the use of the Alexandrians confounded the Verbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of which signifies to prick to pierce and the latter to nod or slumber which made them think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified nodding tho it comes from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It will be worth our while to read Lud. Cappellus about this matter in his Critical Notes on Psalm iv 4 Vers 12. Note d. I have often observed our Author to write so as not to make what he says at last to agree with what he had said at first because I suppose after he had written half an Annotation he changed his Mind and yet was loth to blot out what he had already written And this we have an instance of in this place for after he had proved that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a multitude he alters his opinion and gives it another signification But his second thoughts here were not the best as I shall briefly shew For 1. That this word does sometimes signify a multitude appears also by Hesychius who interprets it among other things by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used for collecting but for that which fills up as the Lexicons will shew Neither was a multitude so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a piece of Cloth put into a torn Garment to make it whole again but because it makes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full and complete Assembly or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it fills the places into which it is gathered together Perhaps also there may be a respect here had to the original of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is thus set down in the Eâ—ymologicon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The Jews who were to come in late to Christ are no more called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of their filling up what remained empty in the Church than the Heathens who are called by the same name and made up the greatest part of the Church 4. I wish our learned Author had alledged the Passage he speaks of in Sâ—der Olam in Hebrew or referred to the Page for I have not leisure to read it all through and the words he produces out of it look very suspiciously CHAP. XII Vers 1. Note a. IT is so manifest that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood only in this last sense that I wonder our learned Author would spoil Paper and lose time in proposing the other Conjectures For they are such as may be reckoned indeed in the number of those things that have no natural repugnancy in them but there is not the least shadow of likelihood in them nor can they be confirmed by any example But unless I am mightily mistaken he had never set them down but only to fill up his Annotations on this Chapter which he found would otherwise be but short And a great many other things there are of the like nature in this Volume which yet I pass by without reprehension Such is what he inserts into his Paraphrase on this Chapter about the Gnosticks without any necessity as if there could have been none corrupted with Vices contrary to the Vertues which the Apostle here commends besides the Gnosticks Vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here does not signify only knowledg or an opinion conceived in the Mind but an affection of the Soul And thence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not only a change of Judgment or opinion but also of Affections See Beza on Mat. iii. 2 Vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is we all make one body of Christians or all we Christians are one Body The Phrase 〈◊〉
〈◊〉 〈◊〉 here is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is rightly observed by Grotius for nothing worse could have befallen a Man whom the Law cursed than Crucifixion And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in our room for as a Sacrifice is killed in our stead and suffers that Death which we deserved so Christ died in the stead of the Jews and all Mankind Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this place I have treated at large on Deut. xxi 23 and I shall not here repeat what I have there said All that remains is to shew that St. Paul does not disagree with Moses Moses had said that he that is hanged is the curse or abomination of God that is according to the Statutes of the Law a very polluted thing But St. Paul follows the Septuagint excepting that he omits the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they have because indeed it is not necessary nay in the Greek Language might have bred a mistake For all that the Apostle means is this that Christ was dealt with by the Romans as a vile Malefactor tho he was perfectly innocent and underwent a very infamous Punishment which according to the Customs of the Jews render'd the Person so suffering a polluted thing and a greater and more disgraceful than which could not have been inflicted upon the most profligate and cursed Offender So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the foregoing words If St. Paul had added by God tho according to the Hebrew phrase that signifies no more than what I have here said and shewn in my Notes on Deuteronomy yet those who understood only Greek might have been offended with an expression which seemed to intimate that Christ was cursed by God that is hateful to God which is so far from Truth that God was always well pleased with Christ and especially then when he beheld him on the Cross performing or having performed the highest Office of Love to Mankind and most signal instance of subjection to himself It is certainly known that the Jews who from that time did not sufficiently understand the Hebrew Language abused that phrase Nobis saith St. Jerom on this place solet a Judaeis pro infamia objici quod Salvator noster Dominus sub Dei fuerit maledicto It is a thing we Christians are often upbraided with by the Jews as a matter of disgrace that our Lord and Saviour was under the curse of God Vers 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. While Christ established a New Covenant through his Death and thereby abrogated the old one he did not only free the Jews from the Mosaical Yoke but dying also for the Gentiles he obtained from God the forgiveness of all their past Sins if they did but believe and obey for the future so that upon their Faith they are accounted just by God in the same manner as Abraham The Connexion therefore of this Verse with the foregoing is this Ver. 13. Christ has delivered the Jews from a necessity of observing the Mosaical Ceremonies and from the fear of that Curse which was threatned against those of that Nation who wilfully neglected them or thought themselves not bound to observe them having established a New Covenant between God and Men by an ignominious and cruel Death which may be called cursed according to the stile of the Law 14. And he has so freed the Jews from the Mosaical Yoke as at the same time to provide that the Gentiles upon whom it was never imposed and who by those Ceremonies were kept off from having any communion with the Jews might setting aside the observation of those Rites be adopted into Abraham's Family become partakers of the same benefits with Abraham and embracing the Gospel receive the gifts of the Holy Ghost as well as the believing Jews Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seems at first sight that the word which here followed should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went before in the third Person but the reason of St. Paul's using the first is because this latter part of the Verse belongs as well to the Jews as the Gentiles with whom he therefore here joins himself and his Countrymen Vers 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is highly probable that this was a commonly received way of arguing in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 midraschim or Allegorical Interpretations of that Age. And the Jews indeed might well enough make use of it against the Arabians Edomites and Samaritans who boasted that they also were the posterity of Abraham to shew that the Promises made to Abraham and to his Seed did not belong to them But if it be considered in it self it cannot be thought of any force by those who have other Sentiments because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zerah is a collective name and signifies any succeeding Generations whatsoever tho of a different Race Nay as learned Men have observed the Jews never used to apply the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number but to the Seeds of divers sorts of Plants But it was sufficient that this way of reasoning was thought to be conclusive by the Jews to give the Apostle ground to make use of it against them and what they were wont to say on behalf of the Israelites according to the Flesh against the Arabians Edomites and Samaritans St. Paul might properly enough alledg in honour of those who were Israelites according to the Spirit to overthrow the carnal Jews with their own Weapons I have already before observed that St. Paul disputes against the Jews upon their own Principles and there will be other examples of that in this Epistle Vers 16. Note d. Tho the word Christ elsewhere signifies the Head of the Church in conjunction with his Body or Members yet in this place I rather think it is used for his Body alone that is Christ's Disciples for there is nothing in the Covenant made with Abraham properly speaking promised to Christ but rather Christ himself was promised therein to Abraham together with all his Benefits Vers 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is God did not acquiesce in the Revelations he made to Abraham but when he saw that the Israelites transgressed all rules of Piety and Vertue he added the Mosaical Law to keep them in some measure within the bounds of their Duty till the Messias should come This is all that St. Paul here means whatever our Divine pieces up his Paraphrase with Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So undoubtedly it must be read and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as may appear from the 16 th Verse where the Promises are said to have been made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Seed not the Seed it self promised That is only a correction made by some Criticks who thought Christ to be here intended whereas St. Paul speaks about Christians of all Nations who without Circumcision after the
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
been Christ 1 Cor. x. 4 Rome stiled a Goddess Rev. xiii 1 Rude in Speech how St. Paul so calls himself 2 Cor. xi 6 S. Sacrifices under the Law whether acknowledg'd by the Jews to be Types of Christ Heb. xiii 11 Saints why Christians are so called 1 Cor. vii 14 why the Jews Eph. ii 19 Salt for wood Ashes Luke xiv 34 Salutation see Kiss Sanhedrim of the Jews sat in the form of a Semicircle Rev. iv 4 from them the form of the Heavenly Council represented to St. John in a Vision seems to be taken Ibid. and vers 6. Satan for a Man 2 Cor. ii 11 To Save taken for to heal Mar. v. 34 to preserve Luke xiii 23 Saved so as by Fire what 1 Cor. vii 14 Saviour of all Men but especially of them that believe in what sense God is said so to be 1 Tim. v. 10 Scourging a servil Punishment among the Romans not among the Jews Acts v. 41 Sealed how Christians are said to be so by God 2 Cor. i. 22 Eph. iv 30 how Christ Eph. iv 30 To See God what Mat. v. 8 Joh. i. 18 Sepulchres whited among the Jews Mat. xxiii 27 adorning them charged on 'em as a Crime Luke xi 47 Simon Magus his fabulous contest with St. Peter Rom. i. 23 Prem to 1 Thess 2 Tim. iii. Rev. xii 7 9. whether deisyed by the Romans 2 Thess ii 3 Sin unto Death what John xi 4 Sins of the Men that lived before the Flood 1 Pet. iii. 20 Solaecisms many in St. Paul's stile Gal. ii 6 Son of Man who Mat. xii 8 of Perdition for the wicked Jews 2 Thess ii 3 To Speak as a Man what Rom. vi 19 Spirit for the design of God in the Law Mat. v. 17 Rom. ii 29 2 Cor. iii. 6 17. for a disposition of Mind Rom. viii 15 2 Cor. iv 13 to be in the Spirit what Rom. vii 5 Spirit of Bondage and of Adoption what Rom. viii 15 Spirit of Python what Acts xvi 16 Spirit of Faith what 2 Cor. iv 13 Spiritual who so called by St. Paul Gal. vi 1 spiritual Meat what 1 Cor. x. 3 Stone living whence so called 1 Pet. ii 4 Strong Meat how some Doctrins are so called Heb. v. 14 To Suffer to the Flesh an ambiguous Expression 1 Pet. iv 1 Sun becoming black the Moon as Blood and the Stars falling what those Phrases signify Rev. vi 2 and viii 11 To Sup with Christ and he with us what Rev. iii. 20 Swearing by the Head Mat. v. 38 and by the Throne of God both Heathen Customs Mat. xxiii 22 Synecius a Platonist 1 Cor. xv 29 Syrian a name or Reproach John viii 48 T. Tacitus vindicated from the charge of imputing the burning of Rome to the Christians Rev. xii 6 Temple not profaned with Sepulchres Mat. xxvii 51 two Garisons placed in it Luke xxii 52 Thief on the Cross whether converted in an instant by an extraordinary efficacy of God's Power Mat. xxvii 44 Times of the Gentiles which Luke xxi 24 Tongues the Gift of them and its use 1 Cor. xiv 2 5 10 13 14. Transcribers of the New Testament have sometimes substituted more familiar words in the room of others less known Mat. xiii 35 1 Cor. xi 10 True for righteous Rev. xv 3 the true Bread Meat and Light why Christ is so called John vi 55 Truth to do it what John iii. 21 Types and typical significations the common Doctrin concerning them groundless and vain 1 Cor. x. 3 V. Vanity to which the Gentiles were made subject what Rom. viii 20 Vespasian ill compared by Dr. Hammond with Christ Mat. xxiv 3 Vnclean why the Children of Heathens are so accounted 1 Cor. vii 14 Vpper room in which the Apostles met together and prayed whether in the Temple Acts i. 13 Vrim and Thummim Rom. iii. 2 W. Warfare in a metaphorical sense for the sacred Functions of the Levites about the Temple Luke xxii 52 Washing the Hands among the Jews the occasion of it Mark vii 2 Waters many compared to a multitude of People Rev. xiv 2 Weary and heavy Laden spoken only of the Jews and in what sense Mat. xi 28 To Will set after doing signifies to do a thing heartily or willingly 2 Cor. viii 2 Will worship understood in a bad sense by St. Paul but if taken for a lawful course of Piety not commanded when acceptable to God Col. ii 19 Wine of the Wrath of God what Rev. xiv 10 Wise Men how they knew the Birth and Dignity of Christ Mat. ii 2 did not understand that he was the Son of God and therefore gave him only civil Worship Ibid. p. 9 13. Wisdom of the World and the Princes of this World what 1 Cor. ii 6 The Word of God for God himself Heb. iv 12 Works of supererrogation may be done but are not meritorious 1 Cor. ix 17 work of Faith for a Work of which Faith is the cause 1 Thess i. 2 Z. Zacharias slain between the Temple and the Altar which according to Mr. Le Clerc Mat. xxiii 35 FINIS Books printed for Sam. Buckley at the Dolphin in Fleetstreet AN Inquiry concerning Virtue in two Discourses I. Of Virtue and the belief of a Deity II. Of the Obligations to Virtue 8o. Latitudinarius Orthodoxus I. In Genere de Fide in Religione Naturali Mosaica Christiana II. In Particulari de Christianae Religionis Mysteriis Sancta Trinitate Christi Incarnatione Corporis Resurrectione Coena Dominica Accesserunt Vindiciae Libertatis Christianae Ecclesiae Anglicanae Arthuri Bury S. T. P. contrà ineptias calumnias P. Jurieu Voyages and Discoveries in South-America The first up the River of Amazons which runs a Course of above 1200 Leagues thro the â—â—nest Country in the World not yet planted by the Europeans to Quito in Peru and back again to Brazil perform'd at the Command of the King of Spain by Christopher D'Acugna The second up the River of Plate and thence by Land to the Mines of Potosi by Monsieur Acarete The third from Cayenne into Guiana in search of the Lake of Parima reputed the richest place in the World By M. Grillet and Bechamel Done into English from the Originals being the only Accounts of those parts hitherto extant The whole Illustrated with Notes and Maps 8o. An Account of Monsieur de la Salle's last Expedition and Discoveries in North-America Presented to the French King and publish'd by the Chevalier Tonti Governor of Fort St. Louis in the Province of the Islinois Made English from the Paris Original Also the Adventures of the Sieur de Montauban Captain of the French Buccaniers on the Coasts of Guinea in the Year 1695. 8o. Monsieur De Pointi's Expedition to Cartagena Being a particular Relation I. Of the Taking and Plundering of that City by the French in the Year 1697. II. Of their Meeting with Admiral Nevil in their Return and the Course they steer'd to get clear of him III. Of their