A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.

Annotations on Chap. IX.

[ a] * 1.1 V. 1. In the holy Ghost] This speciall expression of God in, or by, the holy Ghost, which in stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God c. 1. 9 is used in this and some other places, doth denote the speciall office and prerogative of that holy Spirit, as to plant purity and sincerity in the heart, con∣trary to all kinde of pollution and mixture, especially that of deceit and hypocrisie, so to be privy to the se∣crets, to take notice of the motions of the heart. And this in proportion with the spirit of a man, of which as Solomon saith, that it is the candle of the Lord, searching the inner parts of the belly, so saith the Apo∣stle 1 Cor. 2. 11. The Spirit of a man knoweth the things of a man, so as no man else knowes them: by analogy to which he infers, that there is no other way of know∣ing the things of God, but by his Spirits revealing them to us; For the Spirit searcheth all things, even the depths of God, v. 10. in which respect the spirit of the world, v. 12. is set to denote the meanes which the world hath to instruct us in any thing, the wisdome of the world, v. 13. which is there set opposite to the spirit of God. Thus Act. 5. Ananias, that had in heart and resolution consecrated his estate to the service of Christ, and broke this resolution, or promise of his heart, is said to ly to, or to have deceived, the holy Ghost peculi∣arly, v. 3. because he had done contrary to the vow of his heart, which (though not under mans, yet) was under the Holy Ghosts privity. And so here beside the witnesse of the conscience, the Holy Ghost is appealed to, as he that knowes the inmost secrecies, and conse∣quently, that that is the testimony of his conscience, which he pretends to be so.

[ b] * 1.2 V. 3. Accursed] The phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be a curse, in this place, is capable of many significations, each of which may be applyable to the matter in hand, to expresse the Apostles fervent affection towards his countrymen. First, it may signifie, to be excommuni∣cate and cast out of the Church: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it signifies excommunicate, saith Hesychius. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Cor. 16. 22. Let him be anathema, is, let him be removed from the Christian assemblies, depri∣ved of those privileges of Christians, which there are afforded them; and so Gal. 1. 8, 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let him

be excommunicated, turned out with the greatest aver∣sation out of the Church of God, avoided, separa∣ted from, whosoever shall teach any other doctrine, though he were an Apostle, or an Angel of God, that did it.* 1.3 So in S. Chrysostome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that excommunicate any man, or make him anathema from the Church. If this be the notion, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from Christ must signifie from the body of Christ, as by a synecdoche the word Christ is used, 1 Cor. 12. 12. Gal. 3. 27. or as it is manifest, that Christ being the head of the Church, he that is cut off from the body, may truly be said to be cut off from Christ. And then he that was by the Jewes accused and persecuted for ha∣ving made a defection and departure from the Mosa∣icall law, and setting up Christian assemblies, in op∣position to their Judaicall service, may here fitly ex∣press his kindness to them, (and how little pleasure he took in departing from them) in wishing himself ejected from the participation of those most valuable privileges, on condition they might be made capable of them. Secondly, it is known that in those Primitive times this anathematizing, or excommunicating, was attended with the delivering up to Satan, and that with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, very sharp, severe inflictions on the flesh, diseases, afflictions, &c. And therefore anathema in this notion, may be taken with this im∣provement, and so contain all temporall calamities that he was willing to endure, or undergoe for their good. That this is the meaning of the place, may seem pro∣bable by comparing it with a like phrase of Ignatius the holy Martyr in his Epistle to the Romans, where in an expression of his zeale to Christ he hath this phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let the punishment of the devill come upon me, onely that I may obtain Christ: where the punish∣ment of the devill cannot be the punishments of hell, which are no way ordinable to the obtaining of Christ, but any the greatest torments or inflictions in this life, or even death it self, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the destru∣ction of the flesh. As when Moses in an expression of the like zeale and kindnesse to his brethren, wisheth that God would blot him out of his book, that is, I suppose, out of the book of the living, in the Psal∣mists phrase, so as not to be written among the righ∣teous, in that roll wherein the names of all the peo∣ple of God are supposed to be inscribed; and to be ca∣pable of being blotted out, not noting the state of life, and blisse in heaven, for out of that there is no possi∣bility of blotting but that which belongs to this life, that is, either life simply, or living among the people of God, (answerable to excommunication before men∣tion'd.) And accordingly the Arabick translation is, that my body were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an anathema from Christ. And it is an ordinary form of speech among the Jews, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may I be his expiation; see Aruch, and Cod. Sanhedrin, c. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be we thy expiati∣on, which saith Maimonides, is used to expresse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the excesse of love or kindnesse to any. The other notions of the phrase, of which it is capable, and have therefore been mentioned in the paraphrase, may be seen at large in Photius, Epist. 216.

[ c] * 1.4 V. 4. The glory] That the Ark of God, where he was pleased to exhibit himself, is the thing expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the glory, is clear by that known place in the Old Testament. The glory is departed from Israel, for the Ark of God is taken. And the reason of the appellation is as clear, because the Cherubims being placed in the Ark on the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or covering, God was said to be present there in the same manner as on Mount Sinai, (that is, by the visible apparition of An∣gels there) Act. 7. 53. Gal. 3. 19. Heb. 2. 2. And this presence of his by Angels is ordinarily called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 glory in the New Testament, answerable to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among the Rabbins (from Exod. 24. 16. the glory of the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dwelt, or abode upon the Mount, to which the Apostle refers 2. Cor. 3. 9. where the giving of the Law was said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 glory) as may appeare by many places. Thus when Isa. 6. 1. we read, after the Lord's sitting on the throne, that his train filled the Temple, the Septuagint have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the house was full of his glory; and then follows immediately, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Se∣raphim stood about him: and Saint John retains the Se∣ptuagin••s reading, Joh. 12. 41. these things spake Isai∣ah, when he saw his glory (see Note on Joh. 1. c. and Mat. 3. k.) so Mat. 16. 27. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to come in the glory of the father, is explained presently by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with his angels; and so Mat. 25. 31. in his glory, and all his Angels with him; and so Mar. 8. 38. the glory of the Father, with his holy Angels, and c. 13. 26. where his coming in the clouds (which belongs to the appearance of Angels, which was wont to be in a bright shining cloud, which we ordinarily call a glo∣ry) is said to be in power and great glory; and it fol∣lowes immediately v. 27. and then shall he send his Angels: and so Lu. 21. 27. So Lu. 2. 9. the Angel of the Lord appeared, and the glory shone round about. So Joh. 1. 19. when he had said of Christ incarnate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.5 he dwelt among us, (that Greek word being of the same Hebrew origination with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) it followes, and we beheld his glory, the glory as of the onely-begotten of the father, viz. in the descent of the Holy Ghost (with that satellitium of Angels) upon him after his Baptisme; the l••ke to which 2 Pet. 1. 17. is called a voice from heaven, from the excellent glory. See also 2 Pet. 1. 3. and 1 Pet. 4. f. So Act. 7. 55. when 'tis said of Stephen, that he saw the glory of God, that is, sure, the guard of Angels about God: so these very Angels in the Ark are called the Cherubims of glory▪ Heb. 9. 5. Agreeable to this is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Job 1. 5. the temple of the inhabitation, o•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appearance, or glory, of the most high; and so 2 Cor. 12. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that the power of Christ may inhabit upon me, referres to the use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to this sense, that the power of Christ should so shew it self upon him, as God was wont to exhibit himself in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or glorious appearance in the Ark. And thus in the Gemara Babylonica, speaking of the High-priest, when he enquires any thing of the Urim and Thummim, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he turnes his face toward Schechinah, that is, toward the Ark, where God is said to inhabit.

[ d] * 1.6 V. 5. God blessed for ever] This place is so clear a proof of the Divinity of Christ, that Proclus de fide p. 53. saith of it, that it convinces all the Heresies con∣cerning Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and it shuts and walls up all passages for calumny from them that love contumely, or rail∣ing at Christ. So Theophylact, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, From hence is Arius confuted and put to shame▪ S. Paul proclaiming Christ to be God over all. This will more appear, if it be remembred that it was a custome among the Jewes solemnly observed, that when ever the Priest in the Sanctuary delivered the name of God, the people used some words of bles∣sing or praising him, such as these, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, benedictum sit nomen gloriae re∣gni ejus in secula seculorum, blessed be the name of the glory of his kingdome for ever and ever. So in Gemara Babylonica, Rabbi said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. when I call on the name of Jehovah. doe you ma∣gnifie our Lord; so said Moses to Israel, Deut. 32. 3. when I mention the name of the blessed God, doe you magnifie. So saith Solomon Jarchi on Deut. 32. 3.

From the command of Moses it is, that after the be∣nediction in the Sanctuary the people answer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Blessed be the glorious name of his kingdome. To these forms were after added the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for ever and ever,* 1.7 or, to age and age, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to ages, here, because (say the Rabbins) of the Heresie of the Sadducees, who said there was but one age. So Cod. Berachoth c. 9. In all the conclusions of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 benedictions, which were in the Sanctuary, they said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from age, but after that the Sadducees had perverted that, and said there was but one age, they decreed that they should say, from age to age. Many evidences of this custome there are in the Old Testament, especially in the Psalms. And the abbre∣viate of all these forms was (the words used Rom. 1. 25.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Who is blessed for ever, Amen; and here somewhat more largely, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Who is above all, God blessed for ever and ever, Amen. Parallel to this are those other, the Doxology at the end of the Lord's Prayer, Mat. 6. and in this Epistle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to him be glory for ever, Amen. c. 11. 36. and c. 16. 7. and Gal. 1. 5. and Eph. 3. 21. Phil. 4. 20. 1 Tim. 1. 17. 2 Tim. 4. 18. and Hebr. 13. 21. 1 Pet. 4. 11. and 5. 11. and 2 Pet. 3. 18. Jude 25. Rev. 1. 6. and 7. 12. In all which places this giving of glory being an acknowledgment of the eternall God, and in severall of them being applyed peculiarly to Christ (who is distinctly called God, Act. 20. 28. 1 Tim. 3. 16. Tit. 2. 13.) as here, and Heb. 13. 21. and in all the places in S. Peter, and Revel▪ 1. 6. this is a most convincing proofe of the Godhead of Christ testified in all these places. And of this custome of the Jews applyed to Christ, the Christian Church hath continued two imitations, one in bowing at the name of Jesus, that other in the Eulogie, Glory be to thee, ô Lord, when the Gospel of our Saviour Jesus Christ is named.

[ e] * 1.8 9. At this time] What is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to this season, will best appeare by Gen. 17. 21. and 18. 10. in the former of which 'tis rendred in the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to this time in another year; in the lat∣ter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to this season for times, which, I suppose, is corruptly set out for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of time, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being a season, or time of yeare, and so the meaning will be, according to this time of the year. The Hebrew reads it c. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 literally 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to this season, the word rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying indifferently time, (though coming from a root that signifies constituit, it be ordinarily rendred appointed time) and in c. 18. 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we render it, according to the time of life, the Jerusalem Targum, quasi hoc tempore quo vo•• vivitis, as it were at this time wherein ye live (unlesse perhaps that be capable of an emendation, and should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to this time; for so Rabbi Solomon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. secundùm hoc tempus anni futuri, according to this time of the future year, and Aben Ezra 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, juxta tem∣pus hoc in anno sequenti, cùm Sarah erit viva, about this time in the year following, when Sarah shall be alive, taking in the reading of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also.) All this seems to denote, not that time twelve moneth, but the next year at the time of childbirth, reckoning from that time wherein the promise was made (see Paulus Fagius in Collat.) And so 2 Kin. 4. 16. the like phrase, about this season according to the time of life thou shalt embrace a Son, is by the Hebrews interpre∣ted, after the time wherein the fruit shall be quick∣ened in the wombe, and come to a perfect firmnesse of parts, and so come to birth thou shalt embrace, or have, a son. So that according to the time of life may most fitly signifie according to the manner, or course, of childrens being formed in the womb, quickened & born.

[ f] * 1.9 V. 10. By one] Some other waies of rendring these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of one have been thought of by learned men, which it will not be unfit to mention; as that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 uni∣genitus was the title of Isaac among the Jewes Gen. 22. 2. Heb. 11. 17. and from thence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Philo Byblius by the Tyrian dialect, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then the sense will be, Rebecca having conceived by the only∣begotten to wit Isaac, our father, or, by Isaac the only∣begotten of our father. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems rather to be taken Adverbially to signifie at once, (there be∣ing no priority in their conception on which to ground any favour to one above another) and best agrees with the designe or argument which that is brought to con∣firme here.* 1.10 As for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is but a modest cir∣cumlocution to express that which is not wont to be plainly spoken, as we find 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a bed used ch. 13. 13. and Heb. 13. 4.

[ g] V. 11. Election] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both to chuse, and to preferre, and is therefore rendred not only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to chuse, but also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to preferre, Deut 7. 6. and 10. 15. Prov. 1. 29. and agreeable to that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 election here signifies prelation and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is God's purpose in respect of this (or for the) preferring one before the other, See Note on 1 Pet. 2. c.

[ h] * 1.11 V. 17. Raised] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies not here the raising up, as that notes bringing into the world, but the raising out of some low condition; yet not the grave neither, (though to that the word may properly be applied, where the matter requires it) but disease or danger, as it is often used, but especially Jam. 5. 15. the prayer of faith shall save, that is, deliver, re∣cover, the sick, and the Lord shall raise him up, that is, restore him from that sicknesse. For the notion of it here, it will appear by the Hebrew word Exod. 9. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have made thee stand, which the Chal∣dee renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 raised thee (from the danger be∣fore spoken of, the pestilential disease, or murrein that had lately been upon the land) and the ancient La∣tine, sustentavi ••e, I have sustained thee; but the Septuagint expresly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou wert kept, guar∣ded, not suffered to fall into it, preserved and kept alive; so Isa. 49. 8. to raise up or make stand (the word used there) is an expression of preserving, rescu∣ing from danger, delivering. (See Note on Mat. 22. d.) And so this speech must necessarily belong to that part of Pharao's life peculiarly, where in the mur∣rein fell on Egypt, Exod. 9. 3. at which time he, for his many repeated obdurations of his own heart, was fit to have been delivered up to instant ruine, had not God for the illustrating of his glory in this vessell of wrath, (thus fitted by himself for destruction) kept him alive a little longer. Theophylact renders it a little otherwise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have set thee in the midst, brought thee out as a person to be exem∣plarily punished.

[ i] * 1.12 V. 18. Hardeneth] God's hardning of Pharaoh's heart in this place, is that which befell Pharaoh Exod. 10. 1. when God saieth of him, I have hardned his heart. This was indeed foretold by God from the first of his sending Moses to him, c. 4. 21. Doe all the won∣ders before Pharaoh, which I have put into thine hand, but I will harden his heart, that he shall not let the peo∣ple goe; and again c. 7. 3. I will harden Pharaoh's heart, and multiply my signs, and, &c. But this foretelling it so early is no argument that it was immediately done, but on the contrary, his own hardning his own heart is also foretold Exod. 3. 19. I am sure that the king of Egypt will not let you goe, no not by a mighty hand. And accordingly so the story proceeds, God shews miracles and signs before Pharaoh, Exod. 7. 10. and because the Magicians of Aegypt did the like with their inchant∣ments, it follows, Pharaoh's heart was hardned (not,

he (as if it were God) hardned Pharaohs heart, but) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pharaohs heart waxed hard, or strong, was hardned, or, by an ordinary acception of Kal for Hithpahel, Pharaohs heart hardned it self. And so it followes, v. 14. the Lord said unto Moses, Pharaohs heart is waxen hard, he refuseth, &c. (and so the very same words are rendred by our English c. 7. 22. and ch. 8. 19. was hardned, in the passive, or, hardned its self in the Reciprocal (not Actively, he hardned) and he hearkned not unto them.) After his hardning his heart thus against this first signe and command, God proceeds to a judgment of turning their water into blood, Exod. 7. 16, 17. and this as a sufficient conviction to Pharaoh; for so saith God, Hitherto thou wouldst not hear, but in this thou shalt know that I am the Lord, behold I will smite, &c. And yet after this, Pharaohs heart was hardned, or hardned it self, v. 22. neither did he set his heart to this also, v. 23. because the Magicians did the same things also by their enchantments. Then c••mes the plague of the Frogges on him, Exod. 8. 4. and into the Kings chamber, saith the Psalmist; and to deliver him from them he calls for Moses and promises fair, v. 8. and Moses to work some good upon him bids him chuse his time when, v. 9. and it should be done for him, that thou mayst know that there is none like unto the Lord our God, v. 10. But this had no effect on him neither, for when he saw there was respite, not yet dis∣cerning Gods purpose of vengeance on him for his con∣tumacy, he hardned his heart. Whereupon saith* 1.13 Kim∣chi, that God hardens hearts by concealing his counsels of judgment from them, as in Pharaoh and Sihon; and it is* 1.14 S. Basils observation, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God's long-suffering, giving him respite, was the cause, or occasion, of his obduration of heart, He hardned his heart, and hearkned not, v. 15. And this was a third wilfull act of his own obduration, agree∣able to what God had foretold of him, c. 3. 19. as the Lord had said. Then comes the plague of Lice, v. 17. and the Magicians are posed with that, and con∣fesse the finger of God; and yet for all this his heart was hardned, or hardned its self, v. 19. and he hearkned not, as the Lord had said. Then 5^ly, comes a swarm of flies, and with it a signe, as well as a miraculous punish∣ment, no flies swarming in Goshen, but in all the land of Aegypt besides, by the division and particularity of the punishment, to make him sensible of his sinne, to the end that he might know, v. 22. on purpose to soften his heart. By this Pharaoh was wrought on a lit∣tle, and gives leave first, that they should sacrifice, then that they should go into the wilderness, only not very farre away, Exod. 10. 28. and upon this promise Moses will intreat for him, v. 29. But seeing Pharaoh had al∣ready hardned his heart four times, and at one of those times over and above dealt falsly, promised fair ch. 8. 8. and brake his promise, therefore now after this fifth judgment though Moses promise to pray upon his pro∣mise to mend, yet he doth it with a particular admo∣nition or warning, more then any time before, But let not Pharaoh deal deceitfully any more, v. 29. intima∣ting that if he did, it would be worse with him then before; and yet v. 32. as soon as the judgment was re∣moved, Pharaoh hardned his heart, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this turn, this time also. Upon this God sends the sixth plague, that of Murrein upon all the cattel of Aegypt, c. 9. 6. and the heart of Pharaoh was hardned, v. 7. and so still, all this while, for these six judgments together, though Pharaoh were obdurate, yet this was not God's hardning his heart, but Pharaoh hardens his own heart, and will not let Israel goe, as the Lord commanded. Upon this God sends another judgment, that of Boyles and Blaines v. 10. and then 'tis said in a new style, The Lord hardned Pharaohs heart, v. 12. which as it was the very time at first referred to by the prediction of God to Moses, c. 4. 21. so was it the judgment im∣plicitly threatned in that speciall warning, c. 8. 29. and this God never did till then; and therefore as after that warning 'twas said, that Pharaoh hardned his heart this time also, so 'tis here said v. 14. that this time, this turn, now, though not before, God would pour out all his plagues upon his heart, viz. this obduration, or the effects of it. Upon which followes that passage where∣in our common translation hath so much mistaken, c. 9. 14, 15. not, as we read, For now I will stretch out my hand that I may smite thee and thy people with the pe∣stilence, for the event proves there was no such matter, Pharaoh was not smitten with the pestilence, nor cut off by that means, but drowned in the red sea, some time after; but thus, And, or, For now I had sent, or stretch'd out my hand, and I had smitten thee and thy people with the pestilence, and thou hadst been cut off from the earth. It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the praeter tense, sent, or had sent, as M^r Aynsworth confesses, and the lear∣ned Paulus Fagius out of the Chaldee Paraphrase, Nunc prope erat coram me, ut misissem plagam, & percussissem te, & deletus esses, I was neer stretching out my hand to have sent the plague, and have struck thee, and thou hadst been blotted out, referring proba∣bly to the plague of the Murrein at the beginning of the chapter (called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 both here, and v. 3. and that fal∣ling on the cattel might have fallen on him and the people also,) or else to the Boyles ver. 12. which might be plague-swellings, and so proper enough to have cut him off: But (not, And) in very deed for this cause I have made thee stand, kept thee alive, to shew, or make to be seen (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 literally signifies) my power in thee; as when, saith* 1.15 Chrysostome, a man condemned to death is cut up, and anatomized alive, that others may be instructed and benefited by that dissection. By this then 'tis visible, what was the point of time wherein 'tis truly said of God, that he hardned Pharaeohs heart; then when 'tis said he kept him alive, that is, after the sixth judgment, and a speciall warning before that, both contemned by Pharaoh, when he had filled up the measure of his obduration, and in ordinary course was to be cut off by death: and so 'tis here ad∣ded in reference to this example of Pharaoh v. 22. God willing to shew his wrath, and make his power to be known (to other men that might see or hear of this) endured with much long-suffering the vessels of wrath fitted to destruction; which notes that he was by him∣self fitted to destruction, when God thus reprieved him, at which time also 'tis said that he, that is, God, hardned his heart. By this observation of the time when God hardned Pharaoh, not till after his hardning his own heart six times against Gods signes and judg∣ments, will appear what this hardning signifies, the total withdrawing of Gods grace of repentance from him, in the same manner, as when one is cast into hell, which Pharaoh at that time had been, had it not been more for God's glory to continue him alive a while, in that desperate irreversible condition, which sure was no whit worse to him, but somewhat better and more de∣sirable, then to have been adjudged to those flames all that time. To this may be added what the Greek Fa∣thers observe, that God's giving his respite, removing his punishments, was all that God positively did to∣ward the hardning of him, (as saith Theophylact, when a Master forbears to punish a wicked servant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he makes him much more wicked) as on the other side the great mercy of reforming sinners lives, is most effectually wrought by chastisements. See Origen, Philocal. c. 26. This was a notable, and withall (as farre as we find in Scripture) a singular ex∣ample of God's dealing with an impenitent, that had filled up his measure, keeping him alive, but without all grace, and consequent possibility of amending. And by this example appears, how justly God might now doe the like to the Jewes of that age, (if so he pleased)

those who, contrary to all his mercies and long suffer∣ing, continued obstinate, resisted all Gods methods by Prophets, by Christ himself, by the Apostles, testify∣ing the Resurrection (and giving them a special warning what would befall them if they now continued obsti∣nate Act. 28. 28.) and now are justly left to themselves, the Gospel taken from them, and preach'd to the Gentiles, and this upon ends of infinite wisdome, first in mercy to them (above the proportion of that to Pharaoh) that the Gentiles coming in might stirre them up to emulation, and so, if 'twere possible, work upon them; and 2^ly, that if this also pre∣vailed not, God might be glorified in their destru∣ction, that as Pharaoh by pursuing the Israelites after this came to that most remarkable, illustrious destruction in the Red sea, so these hardned Jewes (per∣secuting the orthodox Christians) and all the false im∣pious professors joyning with them herein, might be in∣volved in one common destruction, viz. that by Titus and the Roman Eagles, the most eminent and notable that ever was in the world.

[ k] * 1.16 V. 28. For he will finish—] This verse is cited out of Isaiah c. 10. 22. where the Greek reads it just as 'tis in the ordinary copies here, only leaving out the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for, and in stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the land, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the whole world. As for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is here, it cannot well accord with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 following, unlesse the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be taken in another sense, for an Expletive, or scili∣cet, not a Causal. But the truth is, the ordinary reading here, beginning with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seems to be the true one so farre, but in the processe of it to have some words put in out of the Septuagint, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For without those the King's MS. reads it perspicuously thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For the Lord shall doe upon the land, perfecting and cutting short the account (that is, shall perfect and cut short) or, the Lord shall make up an account, perfecting and cutting it short upon the land. Where the use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for an account, is agree∣able to what was observed c. 3. l. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is upon the ballancing of accounts, (re∣ceits on one side, and expenses on the other,) to cut off one from the other, and to set down the remainder, which is ordinarily (in a stewards account) a very con∣temptible low summe; and so is it, that the Prophets call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a remnant,* 1.17 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which remains of a farre greater summe, and so is fit to denote that small number of the Jewes which received the faith of Christ (at the preaching of the Gospel then unto them) in proportion to, and comparison with the farre greater number that stood out against it. So c. 11. 4. out of 1 Kin. 19. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have left, or reserved, to my self 7000 men, &c. And according∣ly here v. 27. they that thus believe are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a remainder, and generally in the Prophets are express'd by that and the like words, fetch'd from this Metaphor of accounts.

[ l] * 1.18 30. Attained to] Three words there are here toge∣ther, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to follow after, to attain, to be foremost, which are all Agonistical, referring to the customes of the Graecian exercises in their Olympian, Nemaean, Isthmian, Pythian games, which are often alluded to in these Epistles. Five of these games there were, Cuffing, Wrestling, Running, Coiting, and Leaping. That of running 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (in reference to which in Homer Achilles is so constantly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, swift-footed, to denote his excellence above all in that kind of exercise) is here specified by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pursuing,* 1.19 or striving to overtake, as any did in that exercise when he was behind another. In this, as in the other, there was an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a reward or prize proposed to the racers, which he that came first to the goale was by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or judge adjudged to have, and it was ordinarily a Crown of leaves,

(〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Anthol. l. 1.)

called therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a fading crown, 1 Cor. 9. 25. and this generally set over the goale, that he that came thither foremost might catch it off, and carry it away with him, but so, as that the judg∣ment of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 judges of the game did first in∣tervene; for so saith Aelian, Var. Hist. l. 9. c. 31. of the conquerour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, going to the judges of the game that he might receive the crown.* 1.20 And this is called here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to attain, 1 Tim. 2. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to apprehend and receive 1 Cor. 9. 24. which Plutarch calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to catch the crown that hangs over the goale, from whence the conque∣rours are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that bear away the reward.* 1.21 Then for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be foremost, that is to conquer in this race, to come foremost thither, according to that of Plu∣tarch, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the victory is his that comes first. So is the word used Phil. 1. 16. and is to get before other men, so that (as to the victory) the prize shall belong to him. Justification then, the appro∣bation and mercy of God, was the prize or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that all ran for, Jewes and Gentiles, ver. 30, 31. but the Jewes running for it, or pursuing it by a wrong rule or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, viz. by that of the external, legal performan∣ces, did not get foremost thither, nor consequently had the reward, but the Gentiles had the advantage of them, and so got it. Where of the Jewes 'tis said par∣ticularly, that they met with a block in the way, stum∣bled and fell at that, as racers sometimes doe, and by that means utterly miscarried.

[ m] * 1.22 V. 33. Shall not be ashamed] The Hebrew in Isa. 28. 16. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, make haste, but the Greek are thought to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which signifies most obviously eru∣buerunt. So Cappellus citeth it as the opinion of a lear∣ned man, and so Grotius's Notes have it. But Mr. Po∣cock seems to have hit upon the right (and then there is no need of that conjecture) that the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 had antiently three significations of some affinity one with another, which are all retained in the Arabick Haush and Hish which answers it; 1. to make haste, 2. to fear, 3. to be ashamed: and it may well be here used in that sense that comprehends all three; for he that is in a fright or consternation turnes this way and that way hastily, & is in confusion of face or shame. In the first of these senses the Syriack interpreter and Chaldee Para∣phrast understood it; the former read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he shall not fear, the latter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they shall not be troubled, or in commotion; in the second the Vulgar, non festinet, shall not make haste; in the third the Greek (as also the Arabick) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he shall not be ashamed: and this last is here made use of by the Apo∣stle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so 1 Pet. 2. 6. where the Syriack and Arabick and Vulgar are all to the same purpose. And this is capable of a double sense, either as shame signifies bashfulness, inconfidence, which keeps us from confessing of Christ, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is, he will never be cowardly or bashfull, he will boldly and confidently confess Christ; or else it may signifie being put to shame, as any man is that finds him∣self deceived, that hath miscarried in a matter on which he hath depended, and so it belongs to Christs not for∣saking him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he shall never be desti∣tuted by Christ, never miscarry or be disappointed in that hope which he hath reposed in him: and so it will most fitly be rendred in all the three places, here in op∣position to the fate of unbelievers, they shall bruise themselves at this stone, be the worse for Christ, but the believer shall be sure never to be frustrated in his ex∣pectation of all good from him. So c. 10. 11. as a proof that a man is justified by faith, v. 10. this testi∣mony is produced, he that believeth shall not be asha∣med. And so the word signifies c. 5. 5. Hope maketh not ashamed, the ••hristians hope will never miscarry,

he shall never be in danger to faile in his trust re∣posed in Christ; and so in S. Peter, it is as a de∣monstration of the pretiousness of that stone, that whosoever depends on it, it will never faile him; he shall never miscarry that laies all his weight on that foundation.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  *To. 6. p. 441. li. 13.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.13

  in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.14

  Lib. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.15

  Tom. 5. p. 781.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉