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. II.

Vers. 1. Note a. THE Apostle as far as the eighth Verse, goes on to condemn the Heathen Philosophers, who did those things which they condemned in others, and knew to be evil; upon which account they were reproached even among the Heathens themselves: See Lactantius Instit. Divin. Lib. 3. c. 15. who produces out of Cicero, Corn. Nepos and Seneca, very remarkable Tes∣timonies against those who were Philosophers more in words than in manners. Dr. Hammond, to make these things agree to his Gnosticks, puts several things into his Paraphrase, whereof there is not the least footstep in St. Paul. It is easy to find out what sense we please in any Author whom we interpret, if we may take the liberty to patch up his Thoughts in that manner with our own. I wonder also at Grotius for thinking the Apostle here had reference to the Roman Magistrates, because of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which he saith properly signifies a Judg; when that word may as well be taken for any one that judgeth, as a Philosopher who judgeth concerning Vice and Virtue, as a Magistrate. Yea Plato in Lib. 9. Reip. p. 506. Edit. Ficini, applies that word to a Philosopher, where he speaks of judging concerning what is good or evil. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: A covetous or ambitious Man is not qualified to judg, but only a Philosopher. And a great many more such examples, if I had time, and it were necessary, might be found out to shew that a Philosopher may be properly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Vers. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.] This has a respect to the Philosophers, who when they ought, according to their own Doctrin, to have obey∣ed the Gospel, abused that skill in disputation which they had acquired by the study of Philosophy in resisting it. And such were afterwards Lucian, Celsus, Porphyrius, Hierocles, and others, who out of a love to contention, opposed the Christian Religion. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is aptly to this pur∣pose defined by Phavorinus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, contradicting or evil speaking, or contending by words, for which most of the Philosophers were infamous.

Vers. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.] Here the Apostle returns to what he had said in the 15th Vers. of the foregoing Chapter, viz. that the Gospel be∣longed to the Gentiles as well as the Jews, and brought Salvation e∣qually to them both; as in this place he tells them that if they conti∣nued in their Sins and Unbelief, and neglected the only way of Sal∣vation, they would both bring destruction upon themselves. These he compares first with one another, and then inveighs against the Jews who persisted in their Sins; nor is there any thing that properly concerns the Gnosticks, as any one will see that does but read the Apostle.

Vers. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] This Passage perhaps Porphyry had in his mind, who often read the Holy Scriptures that he might be able to oppose them, when he wrote in his Book de Abstinent. c. 57. that it was impossible for a Man to attain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. to Hap∣piness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unless he were nailed, if I may so speak, to God, and divided from the Body and the Pleasures which by that affect the Mind: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for we are saved by WORKS, not by a bare HEARING of words.

Vers. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] That is, they were not in∣structed out of the written Law, but their own Reason informed them what was good, and what was evil. For that is said to be writ∣ten in the Heart or Mind, which we understand by reasoning, without any written Institution. This is not opposed to the knowledg of the Gnosticks, but of the Jews.

Ibid. Note c. To this purpose is that elegant Passage in Plautus in Rudente, Act. 4. Sc. 7.

Spectavi ego pridem comicos ad istum modum. Sapienter dicta dicere atque iis plaudier, Cum illos sapientes mores monstrabant poplo; Sed cum inde suam quisque ibant diversi domum, Nullus erat illo pacto ut illi jusserant.

Vers. 17. Note e. This is all forced. Read the Apostle himself, and it will appear that he speaks of a Jew properly so called, and one that was circumcised.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, is not properly to be called or denominated, but to be celebrated or famous; so that St. Paul's meaning is this: it is a thing universally known, that thou art a Jew, or a Disciple of Moses; this is

what thou pretendest thy self to be, and gloriest in. The Apostle has no respect in this to the Gnosticks, who could not neither be said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to rest in the Law, which they took not the least care to observe, as our Author confesses, but when the fear of the Jews urged them to it.

Vers. 18. Note f.] Dr. Hammond's Interpretation of the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be confirmed by the Authority of an old Glossary, in which that Verb is render'd not only by perpendere, examinare, to weigh, to examin, but also approbare, comprobare, to approve. And in the same 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendered by praesto, praecello, to excel. But yet be∣cause the Discourse is concerning one that is able to teach others what is good and profitable, and what is not, or of a Master, I chuse ra∣ther to understand it of trying those things that differ, or trying the difference of things, that is, distinguishing between lawful and un∣lawful. And so in that Passage of the Epist. to the Philippians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may signify to distinguish carefully good from evil, or not ignorantly to confound things which are different: Whence the Apo∣stle adds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that ye may be sincere, that is, without mixture of good and evil, not sufficiently distinguished by you; and conse∣quently, as it follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without offence. However, it is most true, that the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 does not only signify the examining of a thing, but also that which is consequent upon it, the approba∣tion of it. But this may very aptly be said of the Jews compared with the Heathens, because the Jews were instructed out of the Law, which the Gnosticks were not, but were part of them Heathens.

Vers. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] The Blind cannot discern the right way from the Path which would lead them out of the Road they desire to take; and therefore they need a Guide to discern it for them. And in like manner such as cannot 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as to those things between which the Will of God makes a difference, have need of a Teacher to shew them the difference between what is lawful and unlawful. This, and what follows, plainly confirms the Opinion which I have preferred to Dr. Hammond's Interpretation, and agrees exactly to the Jews compared with the Heathens.

Vers. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] I do not think the Doctor has expressed the Apostle's sense here in his Paraphrase, I chuse rather to understand this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of stealing the Vessels that were consecrated to Idols; as if the Apostle had said;

Thou who pretendest to abhor Idols, as most polluted things, which thou wouldst not so much as touch, dost nevertheless, if thou hast an opportunity, steal the

Vessels which are consecrated to them, and are as polluted as the Idols themselves.

In which he has a respect undoubtedly to that Law in Deut. vii.25. The graven Images of their Gods shalt thou burn with fire; thou shalt not desire the Silver or Gold that is upon them, &c.

Vers. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.] That is, it is advantageous for a Person to profess himself a Jew, and to carry about him the sacred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of that Religion in his body, provided he observe its Laws, and those especially which relate to a good Life, and the Interest of Human Society. I know Divines usually call Circumcision a Seal of the Covenant, in the sense our Author uses those words. But see what I have said of that matter in my Notes on Gen. xvii.10.

Ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] If those who boast themselves to be circumcised Persons, and bear the token of God's Covenant in their Bodies, neglect the most holy Laws delivered to them by Moses, their Circumcision can be of no use to them, which is only a sign of their professing Judaism, not the whole Jewish Religion.

Vers. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] That is, as all Interpreters have ob∣served, the uncircumcised. Circumcision was instituted as a sign of God's Covenant, with which all that were marked professed their Resolution to obey the only true God, Creator of Heaven and Earth. But if there were any among other Nations who, without that mark set upon the Jews only, obey'd God in those things which they knew to be acceptable to him, their Piety was as pleasing to God as that of the circumcised Jews. That Sign was instituted only to put the Jews constantly in mind of their Duty, and not as a thing in it self grateful to God.

Ibid, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] That is, whoever observes those Laws that are of eternal Equity, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wherever he be, and what Na∣tion soever he be of, shall be accounted by God in the number of his People, as much as if he were circumcised. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among the Greeks properly signifies Equity, or that which is alledged to shew a Cause to be just or good: But in the Septuagint it is used to signify the Laws of God of what kind soever they be: But in this place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are those things which God may equitably require of all Nations, such as Experience and right Reason dictate to be just.

Vers. 27. Note h.] I wonder learned Men did not perceive there was an Ellipsis in this Phrase, and that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be understood, which is expressed afterwards. The meaning of S. Paul is this: They that have been hitherto uncircumcised, as they are born (for so the Phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) and yet observe the Moral Laws, are Jews, that is, in the number of God's People, not indeed accord∣ing

to the letter of the Laws themselves, but according to the mind of the Lawgiver; and accordingly will shew by their Example that you are justly condemned, who by the letter of the Law and Circum∣cision are esteemed the People of God: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Those that are Jews by the Spirit and Righteousness, shall condemn such as are Jews by the Letter and Circumcision. Afterwards in Chap. iv.11. the Phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 has another signification, to wit, among the uncircumcised Nations, or whilst they are uncircumcised; for the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 often signifies dis∣tance of place or time. See ver. 29. in which this Interpretation is confirmed. Of the signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as it is opposed to the Intention or Mind of the Lawgiver, I have already spoken in a Note on Mat. v.17.

Vers. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] That is, that Circumcision is wor∣thy of Praise, which is agreeable to the spiritual Intention of God in instituting carnal Circumcision; not that which according to the letter of the Law is made in the Flesh, which in it self is neither good nor evil. So that when the Apostle uses the Phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is as if he had said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the spiritual Intention or Will of God: as on the other hand, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the letters of the Law. Whence in the Wri∣tings of St. Paul, the Law of Moses is often called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Letter; and the Gospel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Spirit, because this revealed the spiritual Intention of God, which was concealed under the letter of the Law. See 2 Cor. iii.6.

Ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] To wit, the Jews, who highly preferred a Person that was circumcised to one that was not, having little or no regard to how they both lived. They considered the letter of the Law, and not the spirit of the Lawgiver; and so neglecting Mens internal Qualifications, commended chiefly their external.

Notes

• Chapter III.