A supplement to Dr. Hammond's paraphrase and annotations on the New Testament in which his interpretation of many important passages is freely and impartially examin'd, and confirm'd or refuted : and the sacred text further explain'd by new remarks upon every chapter / by Monsieur Le Clerc ; English'd by W. P. ; to which is prefix'd a letter from the author to a friend in England, occasion'd by this translation.

CHAP. XIV.

Vers. 1. Note a. I. OUR Learned Author, on Matth. xv.19. took abun∣dance of pains to affix a sense upon the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which does not belong to it in that place. And so he does here to as little purpose; for tho 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may signi∣fy that reasoning which respects the regulation of a man's Life, yet that is not the literal importance of the word, which signifies any o∣ther sort of reasoning equally with that.

II. In Epicurus his Epist. to Idomeneus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies all the In∣ventions and Disputations of that Philosopher, of what kind soever they were, which he had committed to writing, and the remembrance of which so much refreshed him. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in his Epist. to Menaeceus, is another thing, and signifies the act of reasoning it self. Hence Ci∣cero (not in Lib. 5. Tuscul. Quaest. but de Finibus Lib. 2. Cap. 30. where he recites that whole Epistle) renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by rationes & inventa, Reasons and Inventions. As for St. Ambrose, who did not de∣sign to be extraordinary exact in rendring that word, his Authority can signify nothing.

III. In this place I take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to signify a Speculation, or Opinion conceived in the Mind, and the meaning of the Apostle to be, that those among them who were more knowing and intelligent, ought to re∣ceive and treat the ignorant with all mildness, tho weak in the Faith; that is, tho having a less degree of knowledg and understanding in

Christianity, they differed from them in their Opinions. So tha•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, will be equivalent to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without discrimination of Opinions. The Judaizing Christian was to be received and entertained with as much affection by those that under∣stood their liberty better, as if he did not Judaize. It is plain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies discrimination in 1 Cor. xii.10. and Heb. v.14. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are the reasonings of the Philosophers, in Chap. i.2. of this Epistle, on which their Opinions or Errors were grounded.

Vers. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] H. Grotius has observed before the Doctor, that the phrase to stand or fall, signifies to be acquitted or condemned; and that the Latins say, cadere causa. We have an Example of both in this one Verse of Ovid, in Lib. Fastorum, where speaking to Ger∣manicus, he saith:

Ingenium vultu statque caditque tuo.

That is, according as you receive this Work, favourably or other∣wise, my Wit will find its endeavours either condemned or approved.

Vers. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] This Verse is strangely paraphrased by the Doctor; for what occasion was there here to say any thing a∣bout the Power of the Keys? any thing else might as well have been found out in this place.

Vers. 15. Note c. 1. The following words shew that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies something more in this place, than barely to be grieved, as Dr. Hammond well observes, viz. to be prejudiced and alienated by that grief from the Christian Religion, which is the Notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to perish, or be destroyed. But the reasons he gives for this significa∣tion are not only forced, but also in part contrary to what he endea∣vours to prove. In one word, he might have shewn us what he meant, if he had said that the Antecedent was put here by a Metonymy for the Consequent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ for the effect of that grief, i. e. for a de∣fection from the Christian Religion. By a like figure the words to love and hate signify the effects of those Passions, as in that famous place in Malach. i.2, 3. Jacob have I loved, and Esau have I hated; that is, I have confer'd those benefits upon Jacob, which I never be∣stowed upon Esau. See other Examples of the same, in Sal. Glassius Rhet. Sact. Tract. 1. Cap. 1. On the contrary, our Author produces Examples wherein the Effect is put for the Cause; which are nothing to the purpose, the Cause here being put for the Effect.

2. It is yet less to the purpose, what he says about the Conjugation Hiphil, and its being rendred in Greek by a Verb Active. For that

which is used here is a Verb Passive, which is taken for the effect of that which it properly signifies. Besides, he confounds Nouns with Verbs, and Verbs with Nouns, as if they were all one; and is hard put to it to extricate himself out of the maze of his perplexed rea∣soning.

He had said afterwards that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies destruction, and is often rendered by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is, in Prov. xxxi.6. rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

Just as if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 abad were a Noun, and in the place of Pro∣verbs were not the Participle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 obed, perishing, but a Noun.

Vers. 17. Note d. The most simple and natural sense of this Verse seems to be this:

That which Christ, who is our King, requires of us, does not consist in abstaining from meat or drink, but in living righteously, peaceably, and chearfully under the sense of those Gifts of the Holy Ghost which we have received from God; and there∣fore we should endeavour to follow after Righteousness and Peace, and not be morose towards others who do not abstain from the Meats forbidden by the Law.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here properly signifies chear∣fulness or pleasantness, in opposition to the moroseness of the Jews, who could not look upon those who ate of all sorts of Meats indifferently without frowning. The same word signifies Joy, in Gal. v.22. which is reckoned among the Fruits of a Gospel-Spirit, and com∣prehends both that affection of mind which I have described, and that behaviour towards our Neighbour which proceeds from it, and which consists in living and conversing with him in a friendly manner. And this amicable disposition and behaviour St. Paul re∣commends elsewhere, as in 1 Thess. v.16. where he exhorts Chris∣tians to rejoice always; or, as it is in Phil. iv.4. to rejoice in the Lord always, that is, for the Benefits they have received from the Lord. This Joy, as it shews that we are satisfied with our condition, so in all our transactions with our Neighbour it clearly discovers it self, in the courteousness and affableness of our behaviour towards him. Whereas on the contrary men who are discontented with the condi∣tion they are in, as they want this Joy, so they are generally rugged and morose in their deportment. Of which number were the Jews, who were very much offended at the approaching destruction of their Temple, and could not upon any terms be friends with the Gentiles, who did not observe the difference between Meats prescribed by the Law. It is truly said of such a man by Amphis in Florileg. Stobaei, Tit. 99.

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

How ingrateful a thing is a pensive discontented Man!* 1.1 in every thing he carries himself morosely.

Vers. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] i. e. Whatever we do, not knowing whether it is lawful or not, is a Sin, because it proceeds from a Mind careless of the lawfulness or unlawfulness of Actions. This Philo Judaeus has expressed almost in the same words as St. Paul, in Lib. de Profugis, pag. 336. where after he had given an allegorical inter∣pretation of Abraham's Sacrifice, he subjoins that, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The best Sacrifice is Forbearance and Abstinence, in things about which we have no certain Faith.

Ibid. Note e. Our learned Author had no reason to speak of the Posthumous Notes of Grotius, as if he doubted whether they were genuin or not. They were committed to the care of Joan. Mercerus, who published them very faithfully; nor did any of Grotius's Family ever complain that they were not faithfully published. I speak this, be∣cause I know Dr. Hammond has elsewhere, for no reason, call'd into question the fidelity of that honest Man. Nor indeed is there any thing here or elsewhere in those Notes unworthy of Grotius, tho there may be some things in them liable to censure, as there are in his other works, and in all the Writings almost of all other Men.

However it is well shewn by the Doctor out of St. Paul himself, that Doxologies are not only used by way of Conclusion: Which may be confirmed by the instance of St. Clement, one of St. Paul's Disciples, who has the like Doxologies more than once in his 1st Epistle to the Co∣rinthians. See the end of Cap. 20. and what Patric. Junius has observed on that place, and Cap. 58.

Notes

• * 1.1

  Chapter XV.