Works

VERS. IX.

FOR there were also Scribes of the Sadducees part, and on both parts the 〈 in non-Latin alphabet 〉 Scribes, must not be distinguished either from the Pharisees, or from the Sadducees that were now present in the Sanhedrin; but the meaning is, the Scribes that were of the Sect or profession of the Sadducees, or of the Pharisees; and by this twofold division the whole Sanhedrin is to be understood. But if we would take the thing more strictly, there were in the Sanhedrin some Scribes who took the part of the Pharisees against the Sadducees, who yet were not of the Sect of the Pharisees; I should believe the Shammeans and Hillelites were all against the Sadducees, and yet I should hardly believe all of them of the Sect of the Pharisees. We find them frequently disputing and quarrelling one against the other in the Talmudic writings, and yet do not think that either the one or the other favored the Sadducee, nor that all of them bore good will to Pharisaism. There is a bloody fight between them mentioned , The Shammeans (who at that time were the greatest number) stood below and killed some of the Hillelites. This was done in the house of Hananiah ben Hezekiah ben Garon, whom they came to visit, being sick. A friendly visit this indeed!

VERS. XI.

HENCE the warrant and intimation given to St. Paul of appealing to Caesar; it was a rare thing for a Jew to appeal to any Heathenish Tribunal, and it favored of venomous malice the Sanhedrin had against Jesus, that they delivered him over to an Heathen Judge. St. Paul therefore when he found no place or manner of escaping otherwise, was directed by this Vision what to do.

VERS. XII.

WHAT will become of these Anathematized persons if their curse should be upon them and they cannot reach to murder Paul? (as indeed it happened they could not) must not these wretches helplesly die with hunger? Alas! they need not be very solicitous about that matter, they have their Casuist-Rabbins that can easily release them of that Vow 〈 in non-Latin alphabet 〉 He that hath made a Vow not to eat anything, woe to him if he eat, and woe to him if he do not eat. If he eat he sineth against his vow; if he do not eat he sinneth against his life. What must such a man do in this sense? 〈 in non-Latin alphabet 〉 Let him go to the wise men and they will loose his Vow, according as it is written, the tongue of the wise is health, Prov. XII. 18. It is no wonder if they were prodigal and monstrous in their Vows when they could be so easily absolved.

CHAP. XXVIII.

VERS. I.

PLINY tells us that in the Sicilian Sea, Insulae sunt in Africam versae, Gauros, Milita, &c. there are Islands toward Africa, Gauros, Melita, from Camerina LXXXIV miles, from Lilybaeum CXIII. Ptolemy reckons it amongst the Maritime Islands of Africa. For thus he distinguisheth, 〈 in non-Latin alphabet 〉 , Islands adjacent to Africa, near the land. And, 〈 in non-Latin alphabet 〉 , the maritime Islands of Africa. Amongst these later we find the Island Melite in which was the City.

〈 in non-Latin alphabet 〉 , &c. Before Pachynus lieth Melita and Gaudus (Pliny calleth it Gauros) eighty three miles from both, (i. e. Sicily and Pachynus) both being distant eighty eight miles; where the Latin Interpr. saith furlongs, making a very vast defect in the measure. Whereas therefore according to the same Strabo the distance between Carthage and Lilybeum of Sicily was 〈 in non-Latin alphabet 〉 , One thousand five hundred furlongs, or near two hundred miles; and Melita from Lilybeum one hundred and thirteen miles, it is evident that Island was situated almost in the middle between the Sicilian and the African shore, anciently under the jurisdiction of Carthage. And from them perhaps took the name of Melita, which in their language signifies evasion or escape, from 〈 in non-Latin alphabet 〉 to escape, from the Mariners that sail out of Africa, escaping the danger of the Syr • es. It was certainly an escape to Paul and the rest that were shipwrecked with him in this place.

VERS. II.

I. THE Gentiles were called by the Jews 〈 in non-Latin alphabet 〉 Greeks; partly because the Grecians excelled all other Nations in language and learning; partly because the Jews had so long lain under the Empire of the Greeks, the Ptolomees on one side, and the Seleucidae on the other. From whence, 1. 〈 in non-Latin alphabet 〉 the wisdom of the Greeks is commonly taken by the Rabbins for all kind of Gentile learning, wherein the Grecians peculiarly excelled. Hence that passage 〈 in non-Latin alphabet 〉 The beauty of Japheth shall be in the Tabernacles of Sem. The Gloss is, This is the Greek tongue which is more elegant than any language of the children of Japheth. And Aruch in 〈 in non-Latin alphabet 〉 The Greek way of writing is most elegant. And hence is it, 2. that the Jews even while they were under the Roman yoke counted their years by the Epocha or Aera of the Greeks, that is, the Seleucidae, whence that cavil of the Sadducee , A certain Sadducee said, I rebuke you, O ye Pharisees, because you write the Emperor with Moses. The Gloss is, In writings of contracts they write the years of the Kings, and this also 〈 in non-Latin alphabet 〉 and this also is according to the Law of Moses and Israel, viz. that they might reckon according to the years of the Seleucidae. See Josephus and the Book of Maccabees.

II. After the same manner that the Jews called all Gentiles Greeks, so the Greeks called all other Nations but their own, Barbarians . Strabo largely discusseth the reason of that name, and him the Reader may consult. Perhaps the Etymology of the word may have some relation with 〈 in non-Latin alphabet 〉 Bar a Chaldee word, which signifies without. Whence 〈 in non-Latin alphabet 〉 a stranger, or one of another Country, in the Samaritan Version is 〈 in non-Latin alphabet 〉 Bari, a Foreigner; so that 〈 in non-Latin alphabet 〉 the word being doubled denotes a great Foreigner. But to let Etymologies pass, I take notice that the Syriac in that place of the Colossians before quoted, instead of 〈 in non-Latin alphabet 〉 , Greek, hath 〈 in non-Latin alphabet 〉 Arami; for 〈 in non-Latin alphabet 〉 Barbarian, hath 〈 in non-Latin alphabet 〉 Joni, or Greek, (which is chiesty to be taken notice of) and for 〈 in non-Latin alphabet 〉 Scythian, 〈 in non-Latin alphabet 〉 Barbari, whence these inhabitants of Melita should be termed 〈 in non-Latin alphabet 〉 , Barbarous people, is something obscure, when doubtless the Island itself was under the Roman Jurisdiction, which the very name Publius, who was the chief of this Island, does make out. However the inhabitants seem to be Africans, brought over thither by the Carthaginians when they had possession of that Island. For I hardly think St. Luke would call the Romans, Barbarians, when they were so very cultivated a Nation; and all people were ambitious of the name of a Roman, St. Paul himself having obtained it. The people of Melita perhaps were transplanted out of Barbary itself, as that part of Africa at length was called.

The fool hath said in his heart there is no God. 〈 in non-Latin alphabet 〉 These are the men of Barbary, and the men of Mauritania, that walk naked in the streets. Nor is there anything more loathsome and execrable before God than he that goes naked in the streets.

VERS. IV.

THAT of the Jewish writers is not much unlike this : Although the Sanhedrin is ceased, yet are not the four deaths ceased. For he that deserves stoning, either falls from his house, or a wild beast tears and devours him. He that deserves burning, either falls into the fire, or a Serpent bites him. He that deserves cutting off with the sword, is either betrayed into the power of an heathen Kingdom, or the robbers break in upon him. He that deserves strangling is either suffocated in the waters, or dies by a Squinancy.

VERS. V.

THE first miraculous sign recorded in the Holy Scriptures is about a Serpent, Exod. IV. and so is this last, for they may both be reckoned amongst mere signs.

VERS. X.

THAT is, bestowed many gifts upon us. Manoah said to the Angel of the Lord, what is thy name, that when thy words shall come to pass 〈 in non-Latin alphabet 〉 we may do thee honor, that is, 〈 in non-Latin alphabet 〉 we may give thee a gift, Nor is 〈 in non-Latin alphabet 〉 any other than, we may do thee honor with some gift. According as it is said, 〈 in non-Latin alphabet 〉 In honoring I will honor thee, Numb. XXII. 16. So 1 Tim. V. 3. Honor widows that are widows indeed.

VERS. XI.

GEmini in the Zodiac, commonly pictured sitting upon horses; and so they appeared (if we will believe the Historian) in that fight at the lake Regillus, leading on the Roman horse, and so pressing upon the enemy, that under their conduct the victory was obtained . But another time the Pseudo-Castores, false Castors and Pollux appeared not so fortunately: 〈 in non-Latin alphabet 〉 , &c. While the Lacedemonians were celebrating the Feast of Castor and Pollux within their Camp, and had given themselves to sports and drinking, after dinner Gonippus and Pandoremus, [two Messenian young men that were wont to wast the Lacedemonians] of a sudden appear amongst these Lacedemonians, clothed in white Tunicks and purple cloaks, mounted on beautiful horses; the Lacedemonians beholding them, and supposing them no other than Castor and Pollux, and that they were come to their own Festivals, worship them, and make their prayers to them. But the young men as soon as they found themselves received in the midst of them, break through them, making slaughter everywhere with their launces, and so a great number being slain, they return safe to A • dania, casting a reproach upon the Feast of Castor and Pollux.

From the habit of these Pseudo-Castors, false Castor and Pollux it is easy conjecturing in what form they were wont to be pictured, who in the judgment of the deceived people were the true ones. Comely young men, in comely apparel, and riding on horseback; and yet they are sometimes drawn on foot; as in that obscure passage of the same Pausanias , 〈 in non-Latin alphabet 〉 , where the Latin Interpreter renders it, The Temple of Castor and Pollux is very ancient, where young men are beheld sitting on horseback. But the words of the Author are plainly to this purpose, that Castor and Pollux are drawn standing, and their boys on horseback. There is something parallel in another place of this Author that gives some light in this matter , 〈 in non-Latin alphabet 〉 . After this is the Temple of Castor and Pollux. They are pictured themselves and their two sons Anaxis and Mnasinous, and together with them, their mothers, Hilaria and Phebe, done by the skill of Dipenus and Scyllis in Ebonywood; the greater part even of the horses being made of Ebony, the rest though very little of Ivory.

It was believed they were propitious Deities to Mariners, and therefore does the Centurion having been so lately shipwreckt, so much the rather commit himself to a ship that carried that sign? And what doth St. Paul say to such a superstition? He knew he had the convoy and protection of a better Deity; nor is it improbable but that the Centurion had imbibed something of Christianity himself, and it would be strange if some of the Soldiers by so long society with St. Paul had not also. But it seems there was no other ship ready, at least no other that was bound for Italy.

VERS. XIII.

〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . It is a City, a very great Mart-Town, where there are havens for Ships, made by art and labor. Whence it is less wonder if now there were Christians there, either such as were Merchants themselves, or such as were instructed in Christianity by Merchants trading there.

The Jewish writers make some mention of this place with this story , Rabban Gamaliel and R. Eliezer ben Azariah, and R. Joshua, and R. Akiba 〈 in non-Latin alphabet 〉 , went to Rome, i. e. made a voyage to Rome, [as in this Chap. ver. 14. 〈 in non-Latin alphabet 〉 , we went toward Rome ] 〈 in non-Latin alphabet 〉 And they heard the sound of the multitude at Rome, being distant an hundred and twenty miles. Therefore they began to weep, but R. Akiba laughed. They say unto him, O Akiba, why shouldst thou laugh while we weep? He saith unto them, and why should you weep? They make answer, have we not cause to weep, when these Gentile Idolaters worship their Idols, and yet remain prosperous and quiet, whiles in the mean time the Temple, the footstool of our God, is become a flame, and an habitation for wild beasts? Have we not cause to weep? To whom he answereth, for this very cause do I laugh, for if it be so prosperous with those that provoke God to anger, how much more shall it be so to those that do his will?

This story is repeated elsewhere , and there instead of 〈 in non-Latin alphabet 〉 Puteolus, it is set 〈 in non-Latin alphabet 〉 and yet the Gloss upon the place quoted out of Echah rabbathi tells us, that in the third Chapter of the Treatise Maccoth it is written 〈 in non-Latin alphabet 〉 .

St. Paul and the rest abide at Puteoli seven days at the entreaty of the Christians of that place, which redounded to the credit of the Centurion, whose leave must be obtained in that case; so that his yielding so far may somewhat argue that he favored Christianity.

VERS. XV.

VIA Appia, and Appii forum are much spoke of in Authors, but the mention of the Three Taverns is not so frequent. There is mention in Zosimus of 〈 in non-Latin alphabet 〉 , i. e. The three Victualing houses; where Severus the Emperor was strangled by the Treason of Maximinus Herculeus, and Maxentius his Son.

CHAP. III.

CHAP. VIII.

CHAP. XI.

BEFORE we apply ourselves to the Exposition of this Chapter, let me make these few enquiries.

I. Whether the Jewish Nation, as to the more general and greater part of it, had not been rejected and blinded, before such time as our Savior manifested himself in the flesh? I know well enough, that the casting off of that Nation, is commonly assigned to that horrid wickedness of theirs in murdering the Lord Christ, and persecuting the Gospel and his Apostles; a wickedness abundantly deserving their rejection indeed; but were they not blinded and cast off before? They were 〈 in non-Latin alphabet 〉 , a generation of Vipers, at the time that the Baptist first appeared amongst them; and this bears the same signification as the seed of the Serpent.

Our Savior preacheth to them in Parables, that they might neither see, nor hear, nor be converted, nor their sins be forgiven them; Mark IV. 11, 12. which may give ground of suspicion, that that people were cast off to whom Christ preaches in such a form and manner of Oratory on purpose, that they should not be converted.

If they were Jews to whom S. Peter directs his first Epistle (as who indeed doth deny it?) then there is some weight in those words, Chap. II. 10. Ye were in times past, not a people.

II. Is it not very agreeable to reason and Scripture to suppose that Nation cast off, for the entertainment they had given to their fond and impious Traditions? A reprobate people certainly they were, whose Religion had made void the Commandments of God: A reprobate Nation, who in vain worshipped God, after the Commandments of Men, Matth. XV. and by such Commandments of Men, that had leaven'd, yea poisoned their minds with blasphemy and hatred against the true Messiah, and the pure truth of God, Isa. XXIX. 13. Because the fear of this people toward me is taught by the precept of men—therefore the wisdom of their wise men shall perish, &c. May we not from this original derive the first original of the rejection of this people? And by how much the more they are bewitched with the love of their Traditions, by so much the more we may suppose them separated from God, hardened and cast off. That the Apostle seems to look back to times before the murdering of our Lord, when he is discoursing about the casting off of that Nation.

III. Was not the Gospel brought unto and published amongst the ten Tribes as well as amongst the Jews, when the Apostle wrote this Epistle? The determination of this matter seems to conduce something toward the explaining of this Chapter, seeing throughout the whole Chapter there is no mention of the Jews singly, but of Israel.

The Gospel was to be preached to the whole World before the destruction of Jerusalem, Matth. XXIV. 14. And was it not to the ten Tribes as well as other Nations? It makes for the affirmative, that S. James directs his Epistle 〈 in non-Latin alphabet 〉 to those ten Tribes as well as the other two. But the Apostles wrote to none, but to whom the Gospel was now come.

CHAP. III.

VERS. XII.

I. THIS with the following part of the quotation, is taken out of the fourteenth Psalm, according to the Greek Version: being indeed added to the Hebrew context; which is in truth a thing not unusual either to those Interpreters, or the ordinary Interpreters in the Synagogues. We have already observed elsewhere, that there stood by the Reader of the Law and the Prophets in the Synagogues, an Interpreter, that was wont to render, what was read to the people in the Hebrew, into their own Language: and that it was a very usual thing for those Interpreters to expatiate, and by way of Comment to Preach upon the words that had been read. Concerning which I have given some instances; a thing also observable enough in the Chaldee Paraphrasts.

II. That the Greek Interpreters did the same thing upon this Psalm, I do not question: indeed the thing speaks itself: especially if we take notice of the subject which is discoursed of there. But let this be taken notice of, by the way; that where ever anything occurs in the Holy Scripture, that is either terrifying, or disgraceful, or threatening, the Jews commonly apply it to the Gentiles, as by numberless instances might be confirmed. These Interpreters therefore, having gotten such a subject in this Psalm, and according to the custom of the Nation, applying it to the Gentiles; they heap together passages from other places of the Scripture, which they either believe, or would have, to look the same way, loading and stigmatizing the poor Heathen with odious characters enough; for to them the Jews make no doubt, but assuredly believe, all those things do appertain.

III. Our Apostle follows their quotations exactly, transcribes their words, approves the truth of the thing, but disproves the falsehood of the application, verse. 19. q. d. You Jews expound these things of the Gentiles only, as if they did not in the least belong to yourselves. And with the same design likewise, have your Interpreters multiplied this heap of quotations, having their Eye on them: But ye must know that whatever things the Law saith, it saith to them who are under the Law.

CHAP. VIII.

VERS. XIX.

THERE is a twofold key hanging at this place that may unlock the whole, and make the sense plain and easy.

1. The first is, this phrase 〈 in non-Latin alphabet 〉 which we render the whole Creation, verse. 22. and we meet with it twice elsewhere in the New Testament, Mark XVI. verse. 15. 〈 in non-Latin alphabet 〉 Preach the Gospel to every creature. Col. I. 23. 〈 in non-Latin alphabet 〉 The Gospel which was preached to every creature. Now it is apparent enough what is meant by 〈 in non-Latin alphabet 〉 in both these places, viz. all Nations, or the Heathen World. For that which in S. Mark is 〈 in non-Latin alphabet 〉 , preach the Gospel to every creature; in S. Matthew is, 〈 in non-Latin alphabet 〉 go and teach all Nations, teaching them. The very phrase in this place lays claim to that very Interpretation. I have also observed upon that place of S. Mark, that that phrase 〈 in non-Latin alphabet 〉 which signifies the same with 〈 in non-Latin alphabet 〉 , every creature, is applied by the Jews to the Gentiles, and that by way of opposition to Israel.

2. The second is, that word 〈 in non-Latin alphabet 〉 , verse. 20. which indeed is not unfitly rendered vanity; but then, this vanity is improperly applied to this vanishing, changable, dying state of the Creation. For 〈 in non-Latin alphabet 〉 , vanity, doth not so much denote the vanishing condition of the outward state, as it doth the inward vanity and emptiness of the mind. So the Apostle speaking of the Gentiles (concerning whom he speaks here) tells us, 〈 in non-Latin alphabet 〉 they became vain in their imaginations. And again, 〈 in non-Latin alphabet 〉 . The Gentiles walk in the vanity of their mind. So also, that The Lord knoweth the thoughts of the wise, 〈 in non-Latin alphabet 〉 , that they are vain. To all which, let me add this observation further, that throughout this whole place, the Apostle seemeth to allude to the Israelites bondage in Egypt and their deliverance out of it; with a comparison made betwixt the Jewish and the Gentile Church. When God would deliver Israel from his bondage, he challengeth him for his Son, and his first-born, Exod. IV. 22. And in like manner the people of the Gentiles do earnestly expect and wait for such a kind of manifestation of the Sons of God within and among themselves. The Romans, to whom this Apostle writes, knew well enough, how many and how great predictions and promises it had pleased God to publish by his Prophets, concerning gathering together and adopting Sons to himself among the Gentiles; the manifestation and production of which Sons, the whole Gentile World with a neck as it were stretched out, doth now wait for.

VERS. XX.

THE Gentile World were subject to Vanity of mind; but how, 〈 in non-Latin alphabet 〉 , not willingly, but by reason of him who hath subjected the same? May we not say, 〈 in non-Latin alphabet 〉 , it became vain willingly, but 〈 in non-Latin alphabet 〉 , it was made subject to Vanity, not willingly? For let us recur to the very first original of Gentilism, that is, to the first confusion of Languages by reason of the attempt to build the Tower at Babel. I confess, there are some passages in the Gloss of the Targumists upon this matter ( Gen. XI.) that might move laughter; but, as to the sum and scope of the thing they are worth weighing.

They said, Go to, let us build us a City, and a tower, and let its head reach unto the top of Heaven, 〈 in non-Latin alphabet 〉 and let us make us an house of worship in the top of it, and let us put a sword into his hand, that he may wage war for us against our enemies, before we be scattered abroad upon the face of the whole Earth. We may smile indeed at that sigment about the Idol and the Sword, &c. But certainly they do not altogether miss the mark when they hint to us, that this Tower was built upon an Idolatrous account. So the Talmudists, It is a tradition. R. Nathan saith, 〈 in non-Latin alphabet 〉 they were all intent upon Idolatry. And hence it is that they commonly say, That, that generation hath no part in the world to come. Nor indeed does the severity of the punishment ( viz. the confusion of Languages, by which true Religion was lost in the World) argue any less, but that they sinned against God in the highest degree in that wicked enterprize. They were inclinable to Idolatry willingly and of their own accord, but that they were subjected to that Vanity, proceeded from the just indignation and vengeance of God. The whole World lay under Heathenism from the first confusion of Languages, to the bringing in of the Gospel among all Nations, two thousand years and upwards: And in this its most miserable condition, who could not but observe that God was angry?

VERS. XXI.

THE word 〈 in non-Latin alphabet 〉 sometimes, yea very frequently in the Holy Scriptures, denotes sinful corruption; so 2 Pet. I. 4. 〈 in non-Latin alphabet 〉 , corruption through lust; 2 Cor. XI. 3. 〈 in non-Latin alphabet 〉 . Your minds should be corrupted; 1 Cor. XV. 33. 〈 in non-Latin alphabet 〉 , &c. Evil communication corrupts good manners, &c. So that the sense of the Apostle in this place seemeth to be this: The Gentile World shall in time be delivered from the bondage of their sinful corruption, that is, the bondage of their lusts and vile affections (under which it hath lain for so long a time) into a noble liberty, such as the Sons of God enjoy.

VERS. XXII.

IF it be inquired, how the Gentile World groaned and travailed in pain; let them, who expound this of the Fabric of the material World, tell us, how that groaneth and travaileth. They must needs own it to be a borrowed and allusive phrase. But in the sense which we have pitched upon, the very literal construction may be admitted.

CHAP. XI.

BEFORE we apply ourselves to the Exposition of this Chapter, let me make these few enquiries.

I. Whether the Jewish Nation, as to the more general and greater part of it, had not been rejected and blinded, before such time as our Savior manifested himself in the flesh? I know well enough, that the casting off of that Nation, is commonly assigned to that horrid wickedness of theirs in murdering the Lord Christ, and persecuting the Gospel and his Apostles; a wickedness abundantly deserving their rejection indeed; but were they not blinded and cast off before? They were 〈 in non-Latin alphabet 〉 , a generation of Vipers, at the time that the Baptist first appeared amongst them; and this bears the same signification as the seed of the Serpent.

Our Savior preacheth to them in Parables, that they might neither see, nor hear, nor be converted, nor their sins be forgiven them; Mark IV. 11, 12. which may give ground of suspicion, that that people were cast off to whom Christ preaches in such a form and manner of Oratory on purpose, that they should not be converted.

If they were Jews to whom S. Peter directs his first Epistle (as who indeed doth deny it?) then there is some weight in those words, Chap. II. 10. Ye were in times past, not a people.

II. Is it not very agreeable to reason and Scripture to suppose that Nation cast off, for the entertainment they had given to their fond and impious Traditions? A reprobate people certainly they were, whose Religion had made void the Commandments of God: A reprobate Nation, who in vain worshipped God, after the Commandments of Men, Matth. XV. and by such Commandments of Men, that had leaven'd, yea poisoned their minds with blasphemy and hatred against the true Messiah, and the pure truth of God, Isa. XXIX. 13. Because the fear of this people toward me is taught by the precept of men—therefore the wisdom of their wise men shall perish, &c. May we not from this original derive the first original of the rejection of this people? And by how much the more they are bewitched with the love of their Traditions, by so much the more we may suppose them separated from God, hardened and cast off. That the Apostle seems to look back to times before the murdering of our Lord, when he is discoursing about the casting off of that Nation.

III. Was not the Gospel brought unto and published amongst the ten Tribes as well as amongst the Jews, when the Apostle wrote this Epistle? The determination of this matter seems to conduce something toward the explaining of this Chapter, seeing throughout the whole Chapter there is no mention of the Jews singly, but of Israel.

The Gospel was to be preached to the whole World before the destruction of Jerusalem, Matth. XXIV. 14. And was it not to the ten Tribes as well as other Nations? It makes for the affirmative, that S. James directs his Epistle 〈 in non-Latin alphabet 〉 to those ten Tribes as well as the other two. But the Apostles wrote to none, but to whom the Gospel was now come.

VERS. I.

WE may observe what it is the Apostle propounds to discourse, viz. not of the universal calling in of the Nation, but of the non-rejection of the whole Nation. Hath God so rejected his people, that he hath cast them away universally? 〈 in non-Latin alphabet 〉 God forbid. For I myself am an Israelite, and he hath not cast me away.

So Phil. III. 5. The Jasper stone upon which was inscribed the name of Benjamin in the Brest-plate, was the first foundation in the New Jerusalem, Revel. XXI. 19. In memory (as it should seem) of this Benjamite, the chief founder of the Gentile Church. The Jasper of Benjamin fell one day out of the Brest plate, and was lost. Dama ben Nethinah having one like it, they bargained with him to buy it for an hundred pence, &c.

VERS. II.

ELijah begs of God that he would take vengeance on the Israelites, for the wickednesses they had committed.

VERS. III.

THY Altars? What Altars of God should they be, that the Israelites had thrown down in Samaria? The Altar in the Temple was whole at that time: And what Altar had God besides? R. Sol. upon 1 Kings XIX. Tells us, these Altars were private Altars raised to the Name of God. Such an one was that that Elijah repaired being broken down, 1 King. XVIII. 30.

There were indeed 〈 in non-Latin alphabet 〉 high places built up to Idols, but there were some also built up to God. And that (as the Jews grant) lawfully enough, before the Temple was built; which were used afterward: but the use of them became faulty, because they were bound to go only to that Altar that was in the Temple. These Altars were unlawfully built amongst the two Tribes of Judah and Benjamin, because the way lay open for them to the Altar at Jerusalem; but it was not so unlawful for the ten Tribes within the Kingdom of Samaria, because they could have no such access. It is questionable therefore, whether Elijah would call the high places or Altars in Judea, though dedicated to the true God, the Altars of God; which being so dedicated in Samaria, he calls by the name of thine Altars.

VERS. IV.

THOSE who would have the Hebrew Bibles corrected by the Greek Version, and contend that those Interpreters were inspired with a Prophetick Spirit; let them tell us here, who it was that mistook, these Interpreters or St. Paul? For so they in 1 King. XIX. 18. 〈 in non-Latin alphabet 〉 . And thou shalt leave in Israel seven thousand men, all the knees, which have not bowed the knee 〈 in non-Latin alphabet 〉 , to Baal. So the Roman and Alexandrian Edition. But the Apostle, 〈 in non-Latin alphabet 〉 I have reserved to myself seven thousand men, all that have not bowed the knee 〈 in non-Latin alphabet 〉 , to Baal. To pass by the difference between 〈 in non-Latin alphabet 〉 , Thou shalt leave, and 〈 in non-Latin alphabet 〉 , I have left, or reserved which is no little one; we will only examine the difference between the two Articles 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉

Ahab had introduced Baal the Idol of the Tyrians, amongst the Israelites, 1 King. XVI. 31. And were there but seven thousand amongst the whole ten Tribes of Israel that did not worship this Baal? Perhaps there were seventy thousand, nay perhaps seven times seventy thousand. For consider the story in 2 Kings X. 21. and it will appear that the worshippers of this Baal were not so numerous, that they could amount to many thousands, perhaps not many hundreds.

But what did it avail them not to have worshipped Ahab's Baal, if in the mean time they worshipped Jeroboam's Calves? Jehu himself that rooted out Baal and his worshippers out of Israel, yet did not he depart from the sin of Jeroboam, namely, the Golden Calves. And what great matter was there in this divine answer to Elijah, if it had said, I have reserved to myself seven thousand men, who have not worshipped 〈 in non-Latin alphabet 〉 Baal, the God of the Tyrians, if in the mean time, they worshipped the Calves in common with the rest of that Nation? Elijah himself had slain these worshippers of Baal, before he had this answer from God; and therein indeed had done a great act. But it was a small matter, if all Israel, excepting seven thousand only, should still worship this Baal.

By 〈 in non-Latin alphabet 〉 , therefore, with the femine Article, the Apostle teacheth us, that it must be understood not 〈 in non-Latin alphabet 〉 , of the image of Baal, but 〈 in non-Latin alphabet 〉 , of the Calf of Baal. For all will confess, that Baal was a common name for all Idols. And that which follows, 1 Kings XIX. 18. Every mouth which hath not kissed him, takes light from that in Hos. XIII. 2. Let them kiss the Calves.

Now Jeroboams Calves are called 〈 in non-Latin alphabet 〉 in the feminine gender, 1 Kings XII. 28. 〈 in non-Latin alphabet 〉 , he made two Calves of gold. So Josephus, 〈 in non-Latin alphabet 〉 , &c. Jeroboam making two golden Calves, places them, &c. And instead of more, the Book of Tobit comments sufficiently upon 〈 in non-Latin alphabet 〉 Tob. I. 5. 〈 in non-Latin alphabet 〉 , And all the Tribes that revolted together, sacrificed to the Calf Baal. To this sense therefore the words of God to Elijah come: I have left, or I have reserved, to myself, seven thousand men that have kept themselves untouched with the common Idolatry of the Nation, in the adoration 〈 in non-Latin alphabet 〉 , of Baal, or of Jeroboam's Calf.

VERS. V.

HOwever we suppose the Jewish Nation, as to the more general mass of it, was cast off before the times of Christ; yet no question, there was in all ages 〈 in non-Latin alphabet 〉 a remnant according to the election of grace, and in that age more especially wherein Christ and his Gospel began to shine out. And that he meant the calling of this remnant in that age and time wherein the Apostle wrote, and not any call of the whole Nation to be hereafter, what can be more plainly said, than what is said in these words, 〈 in non-Latin alphabet 〉 , at this present time?

Let us take a view of the Apostle's reasoning; Hath God cast away his people? No: for I also am an Israelite, and he hath not cast me off. And as in the days of Elijah there was a remnant, even so it is 〈 in non-Latin alphabet 〉 , at this very present time. How unfitly would this argue that the calling of the Nation was to be after a great many ages? But if we will suppose that the Jews had for the greatest part of them been cast off, blinded and hardened before the times of Christ, and the Apostle, then this reasoning will run easily, and smoothly: let it be granted, that the Nation, as to the main body of it, was cast away for some ages past; yet, is it so cast away, that there is no hope for any Jew? By no means. For 〈 in non-Latin alphabet 〉 , at this present time there is a remnant, as it was in the days of Elijah; I myself am one of that remnant.

VERS. VIII.

SO the Greek Interpreters in Esa. XXIX. 10. 〈 in non-Latin alphabet 〉 . The Lord hath made you drink into a Spirit 〈 in non-Latin alphabet 〉 of compunction. The difficulty lies in the word 〈 in non-Latin alphabet 〉 which properly denotes remorse or compunction, very wide from the meaning both of the Prophet and Apostle.

I. The Greek Interpreters, what Jews soever they were, do sometimes frame a sense of their own, and that not seldom, very foreign from the Hebrew truth: And very often use Greek words, in a sense very different from the common idiom of the Greeks. There might be instances given abundantly both for the one and the other, if this were a place for it.

II. This very word we have in hand, they frame to their own sense, different from the common acceptation of it. And whether they take it from 〈 in non-Latin alphabet 〉 , To prick, or from 〈 in non-Latin alphabet 〉 , to grieve, or have any Eye to the word 〈 in non-Latin alphabet 〉 night, they attribute such a sense and signification to it, as denotes silence, astonishment, horror, &c. Gen. XXVII. 38. 〈 in non-Latin alphabet 〉 (a clause of their own inserting) we may equally render it, Isaac being amazed and astonished, or, grieved and pricked with sorrow, Psal. LX. 3. 〈 in non-Latin alphabet 〉 . Thou hast made us to drink the wine of compunction. The Hebrew is, 〈 in non-Latin alphabet 〉 the wine of horror. So that the meaning of the word 〈 in non-Latin alphabet 〉 in them, must be fetched from themselves; and in this place from the Hebrew word 〈 in non-Latin alphabet 〉 in the Prophet, rather than from any Greek Lexicon.

VERS. X.

THE Apostle follows the Greek Interpreters, and they their own Paraphrastic and allusive way. The Hebrew hath it 〈 in non-Latin alphabet 〉 make their loins to quake continually. And so the Chaldee Paraphrast renders it too: but these, Bow down their back, to which the Syriac and Arabic incline. It is very true, that they whose loins are weak and feeble, do go bowing and trembling: but perhaps the Interpreters might allude to that in Deut. XXV. 2, 3. where the Malefactor condemned to be beaten with stripes, must be bowed down: To which that passage in the Psalmist seems to allude, Psal. I. The wicked shall not rise up, or stand in judgment. The Greek Interpreters do frequently allude to the customs, yea, not seldom to the Traditions, of their own Country; whence one might the rather suspect an allusion in this place also. Such a kind of Version is that (seeing we are discoursing about scourging) Prov. XXVII. 22. 〈 in non-Latin alphabet 〉 . If thou shouldst beat a fool with stripes in the midst of the Sanhedrin, instead of, Though thou shouldst bray a fool in a mortar.

VERS. I.

W HO was also called Saul. He had a double name according to his double relation: the Hebrew name Saul, as he was an Hebrew: The Roman name Paul, as a Roman.

It was common in the Jewish nation, that among the Jews they went by a Jewish name, but among Heathens by another. That is, either by the same name turned into the Heathen Language; as Tabitha to the Jews, was Dorcas to them that spake Greek, and Thomas to the Hebrews, was Didymus to the Greeks; and perhaps Silas to the Jews was Tertius to the Romans, Rom. XVI. 21. from 〈 in non-Latin alphabet 〉 Shalosh, Three, and Jason was Secundus, compare Rom. XVI. 21. with Acts XIX. 4. Or they went by some different name; As Herod in Luke, Act. XII. 1, 2. is Agrippa in Josephus: and John is also Mark, Act. XII. 12.

Hence the Gloss upon Maimonides; a Perhaps he hath two names, viz. Jewish and that whereby 〈 in non-Latin alphabet 〉 those that are not Jews, do call him. And that passage, The Israelites without the Land of Israel have names like the names of the Gentiles. Yea, hearken to what they say in the same Tract concerning Jews dwelling even in the Land of Israel; Perhaps he hath two wives, one in Judea, another in Galilee. And perhaps he hath two names, one in Judea, another in Galilee. If he subscribes his name, whereby he goes in Judea, to put away her who is in Galilee, or the name whereby he goes in Galilee, to put away her, who is in Judea, it is not a divorce.

It is no wonder therefore, if Saul who was born out of the Land of Israel, and free of the City of Rome, had a Roman name joined with his Jewish. And it deserves observation, that he being now made the Apostle of the Gentiles, always calls himself by his Gentile name, by his Jewish never: and that Luke prosecuting his acts, calleth his name Saul, while the scene of the story is among the Jews, but Paul, while it is among the Heathen.

VERS. II.

IT seems to be opposed to 〈 in non-Latin alphabet 〉 , those that are sanctified in the Law, or to respect that Law, Deut. XXIII. 1, 2, &c. concerning the excluding very many out of the Church of God: which is not so done under Christ.

〈 in non-Latin alphabet 〉 A holy Convocation, is so rendered in the Language of the LXX Interpreters, Levite. XXIII. 2. 〈 in non-Latin alphabet 〉 The Feasts of the Lord, which ye shall call, called Holy. Vers. 3. 〈 in non-Latin alphabet 〉 The Sabbath, a Rest, called holy to the Lord, See also verse. 4, 7, 8, &c.

Sanctified in Christ, is a general word, which is subdivided into 〈 in non-Latin alphabet 〉 , Truly Saints, and 〈 in non-Latin alphabet 〉 Those that call on the name of the Lord, Saints by profession.

VERS. V.

THAT is in the Gift of Tongues, and Prophesying. These he calls, in the verse following 〈 in non-Latin alphabet 〉 , The testimony of Christ, that is, The testimony whereby Jesus is proved to be the true Messias, seeing he bestowed such gifts. So Revel. XIX. 10. The Testimony of Jesus is the Spirit of Prophesy: not only the doctrine which the Prophet uttered, but the very gift of Prophesying. And 1 Joh. V. 8. The Spirit, and the Water and the Blood yield a testimony of Christ on Earth. The Spirit, or the gift of Prophesy, The Water or Baptism, and the Blood or Martyrdom. For seeing the extraordinary gifts of the Spirit did so abound, and such infinite multitudes flocked to Baptism in the name of Jesus, and very many for that name endured martyrdom, it was an undoubted testimony, that he was the true Messias.

VERS. XII.

TO trace the original of this Schism, we may have recourse to the twofold division of this Church, into converted Jews, and Gentiles; which appears from their story, Act. XVIII. The Gentile part perhaps boasted the name of Paul, and Apollo: the Jewish that of Cephas and Christ. But of them again were divided into two. Some of the Gentile partly reverenced Paul either alone, or certainly above all others, as their Father, their Apostle, and the first that brought in the Gospel among them, however he preached plainly, in a low style, and not according to human wisdom and art. But some preferred Apollo before him, as more profound, more elegant, and more quaint Doctor. See Act. XVIII. 24. Hence that large discourse of the Apostle of this very manner of preaching from Chap. I. 17. to Chap. IV. 6. Where he saith, that he transferred those things in a certain figure to himself and Apollo.

We will not here dispute, whether Peter were ever at Corinth. For even they themselves, who assert that he was sometime there, yet deny him ever to have been there before the breaking out of this Schism. Whence therefore came there to be a Sect of his name? You will scarce be able to produce, a more probable reason, than that those of the Circumcision embraced him, who was the Minister of Circumcision, rather than the Minister of Uncircumcision. Let us take an Example from Mark himself, the Son, or Disciple of Peter, 1 Pet. V. 13. He being chosen by Paul and Barnabas for their companion, in their travail among the Gentiles, on a sudden departed from them, and returned to Jerusalem, Act. XIII. 13. And why so? I should bring this reason of it, which you may correct, if it displease, namely that he cleaving to Peter before, who was the Minister of the Circumcision, liked not what these Ministers of the Uncircumcision did among the Gentiles: but being better informed afterwards returned again to Paul. So also these Corinthians, and indeed all the Jews everywhere, that were converted, too much Judaizing as yet, how much more readily would they give up their names to that famous Minister of Circumcision, than to the Minister or Ministers of Uncircumcision? But why not to James or to John, who were as much Ministers of Circumcision?

I. Peter was the Minister of Circumcision without the Land of Israel, but James within; and it seemed more agreeable to these Corinthian Jews, that were seated without the Land of Israel, to choose to themselves the chief Apostle without the Land, than he who was within it. But you will say, John also was an Apostle of Circumcision without that Land, as well as Peter, and he was nearer Corinth, dwelling in Asia, than Peter, who was in Chaldea. True indeed, but

II. Peter was the Minister among the Circumcision of the purest name, namely, The Hebrews, when John was among the Hellenists: yea among the Hebrews of the purest blood, viz. The Babylonians: yea among the Circumcision taken in the largest sense, viz. among the Ten Tribes, as well as among the Jews. To which add

III. That Peter in this outshone the two other Apostles of Circumcision, that to him alone were committed the keys of the Kingdom of Heaven; that is, that he should first open the door, and bring in the Gospel among the Gentiles. Taking all these observations together, it is no wonder, if these Corinthian Jews Judaizing in very many other things, as appears from this Epistle, when they were minded to enrol themselves under some Apostle, it is no wonder, I say, if they would enrol themselves under Peter the Apostle of the Circumcision, rather than under Paul, the Minister of the Gentiles; under Peter an Apostle out of the Land, rather than under James, who was not: under Peter the Apostle of the purest Hebrews, and of Circumcision in the fullest name, than under John the Apostle of the Hellenists.

Yea it is no wonder, if the Christian Gentiles, whether Corinthians, or Believers of some other places, when they would enrol themselves under some peculiar Apostle, it is no wonder, I say, if they had regard to Peter, who first brought in the Gospel among the Gentiles, rather than any other, who brought in the Gospel into this, or that peculiculiar place. So that opinion of the Primacy of Peter seems to have arisen, among the Jewish Christians, for the particular difference of his Ministry among the Circumcision; and among the Gentile Christians, for his bringing in of the Gospel among the Gentiles.

If there were any among the Corinthians, who had been baptized by the Baptism of John only, as there were among the Ephesians, Act. XIX. 4. no wonder, if they said, 〈 in non-Latin alphabet 〉 I am of the Messias, not knowing as yet Jesus of Nazareth to be Him. But be it granted, that all were better taught by Paul or Apollo, when yet very many still inclined to Judaism, one may suspect, That they said, I am of Christ, or Messias, in that sense as we formerly were instructed of the Messias, namely, that everyone should be enrolled and subjected under him only, as our Captain, not under any deputed by him, or supplying his place.

VERS. XIV.

THE name Crispus is also in use among the Talmudists. R. Aibular, 〈 in non-Latin alphabet 〉 Nigri Crispi saith, 〈 in non-Latin alphabet 〉 R. Crispus saith.

If that Gaius or Gaius, to which the third Epistle of John is writ, were the Corinthian Gaius, which is very probable, comparing Rom. XVI. 23. with the seventh verse of of that Epistle; then John seems to have written his first Epistle to the Corinthians. I writ, saith he, to the Church: To what Church? Certainly, to some particular Church, and where Gaius himself resided. But what Epistle is that which he writ? Who would not more fitly say, That it was the First of his Epistles, than that that which he writ was lost? And if these things are true, you may look for Diotrephes in the Church of Corinth, the ringleader in the Schism. But these things under correction.

VERS. XVII.

PAUL was not appointed a Baptist among the Gentiles, as John was a Baptist among the Jews: nor was the office of the one and the other alike. The Jews even from their cradles were instructed in the doctrine of the Messias, and in the Articles of Religion, so that John had no need to spend much pains to prepare them for Baptism in the name of the Messias now to come, and for the reception of the Faith of the Gospel. But how much pains must Paul take among the Gentiles, who had not so much as ever heard, either of Christ, or of the true God? He preached therefore daily, and as it were drop by drop instils into them the doctrine of Religion; and it was no small labor, leisurely to lead them to a baptizable measure of knowledge, if I may have leave so to express it. He baptized Gaius, Crispus, Stephanas, that were Jews, who were presently and with little labor instructed in the doctrine of the Gospel: but others who did ripen more slowly to the knowledge of it, he committed to other Ministers to be baptized, when they should find them fitted for it.

VERS. XX.

GOD shown to Adam,

: 〈 in non-Latin alphabet 〉 Every Generation, 〈 in non-Latin alphabet 〉 , And the Disputers of it.

: 〈 in non-Latin alphabet 〉 Every Generation, 〈 in non-Latin alphabet 〉 , And the Wise men of it.

: 〈 in non-Latin alphabet 〉 Every Generation, 〈 in non-Latin alphabet 〉 , And the Scribes of it.

: 〈 in non-Latin alphabet 〉 Every Generation, 〈 in non-Latin alphabet 〉 , And the Governors of it. These words are recited with some variation elsewhere.

〈 in non-Latin alphabet 〉 A Wise man, who taught others. 〈 in non-Latin alphabet 〉 A Scribe, Any learned many, as distinguished from the common people, and especially any Father of the Traditions. 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 A Disputer, or Propounder of questions, he that preached, and interpreted the Law more profoundly.

VERS. XXI.

THAT is, the World in its Divinity, could not by its wisdom know God.

〈 in non-Latin alphabet 〉 , The Wisdom of God is not to be understood that wisdom, which had God for its author, but that had God for its object: and is to be rendered Wisdom about God. There was among the Heathen 〈 in non-Latin alphabet 〉 , Wisdom about natural things▪ and 〈 in non-Latin alphabet 〉 , Wisdom about God, that is, Divinity. But the World in its Divinity could not by wisdom know God.

VERS. I.

W HO was also called Saul. He had a double name according to his double relation: the Hebrew name Saul, as he was an Hebrew: The Roman name Paul, as a Roman.

It was common in the Jewish nation, that among the Jews they went by a Jewish name, but among Heathens by another. That is, either by the same name turned into the Heathen Language; as Tabitha to the Jews, was Dorcas to them that spake Greek, and Thomas to the Hebrews, was Didymus to the Greeks; and perhaps Silas to the Jews was Tertius to the Romans, Rom. XVI. 21. from 〈 in non-Latin alphabet 〉 Shalosh, Three, and Jason was Secundus, compare Rom. XVI. 21. with Acts XIX. 4. Or they went by some different name; As Herod in Luke, Act. XII. 1, 2. is Agrippa in Josephus: and John is also Mark, Act. XII. 12.

Hence the Gloss upon Maimonides; a Perhaps he hath two names, viz. Jewish and that whereby 〈 in non-Latin alphabet 〉 those that are not Jews, do call him. And that passage, The Israelites without the Land of Israel have names like the names of the Gentiles. Yea, hearken to what they say in the same Tract concerning Jews dwelling even in the Land of Israel; Perhaps he hath two wives, one in Judea, another in Galilee. And perhaps he hath two names, one in Judea, another in Galilee. If he subscribes his name, whereby he goes in Judea, to put away her who is in Galilee, or the name whereby he goes in Galilee, to put away her, who is in Judea, it is not a divorce.

It is no wonder therefore, if Saul who was born out of the Land of Israel, and free of the City of Rome, had a Roman name joined with his Jewish. And it deserves observation, that he being now made the Apostle of the Gentiles, always calls himself by his Gentile name, by his Jewish never: and that Luke prosecuting his acts, calleth his name Saul, while the scene of the story is among the Jews, but Paul, while it is among the Heathen.

VERS. II.

IT seems to be opposed to 〈 in non-Latin alphabet 〉 , those that are sanctified in the Law, or to respect that Law, Deut. XXIII. 1, 2, &c. concerning the excluding very many out of the Church of God: which is not so done under Christ.

〈 in non-Latin alphabet 〉 A holy Convocation, is so rendered in the Language of the LXX Interpreters, Levite. XXIII. 2. 〈 in non-Latin alphabet 〉 The Feasts of the Lord, which ye shall call, called Holy. Vers. 3. 〈 in non-Latin alphabet 〉 The Sabbath, a Rest, called holy to the Lord, See also verse. 4, 7, 8, &c.

Sanctified in Christ, is a general word, which is subdivided into 〈 in non-Latin alphabet 〉 , Truly Saints, and 〈 in non-Latin alphabet 〉 Those that call on the name of the Lord, Saints by profession.

VERS. V.

THAT is in the Gift of Tongues, and Prophesying. These he calls, in the verse following 〈 in non-Latin alphabet 〉 , The testimony of Christ, that is, The testimony whereby Jesus is proved to be the true Messias, seeing he bestowed such gifts. So Revel. XIX. 10. The Testimony of Jesus is the Spirit of Prophesy: not only the doctrine which the Prophet uttered, but the very gift of Prophesying. And 1 Joh. V. 8. The Spirit, and the Water and the Blood yield a testimony of Christ on Earth. The Spirit, or the gift of Prophesy, The Water or Baptism, and the Blood or Martyrdom. For seeing the extraordinary gifts of the Spirit did so abound, and such infinite multitudes flocked to Baptism in the name of Jesus, and very many for that name endured martyrdom, it was an undoubted testimony, that he was the true Messias.

VERS. XII.

TO trace the original of this Schism, we may have recourse to the twofold division of this Church, into converted Jews, and Gentiles; which appears from their story, Act. XVIII. The Gentile part perhaps boasted the name of Paul, and Apollo: the Jewish that of Cephas and Christ. But of them again were divided into two. Some of the Gentile partly reverenced Paul either alone, or certainly above all others, as their Father, their Apostle, and the first that brought in the Gospel among them, however he preached plainly, in a low style, and not according to human wisdom and art. But some preferred Apollo before him, as more profound, more elegant, and more quaint Doctor. See Act. XVIII. 24. Hence that large discourse of the Apostle of this very manner of preaching from Chap. I. 17. to Chap. IV. 6. Where he saith, that he transferred those things in a certain figure to himself and Apollo.

We will not here dispute, whether Peter were ever at Corinth. For even they themselves, who assert that he was sometime there, yet deny him ever to have been there before the breaking out of this Schism. Whence therefore came there to be a Sect of his name? You will scarce be able to produce, a more probable reason, than that those of the Circumcision embraced him, who was the Minister of Circumcision, rather than the Minister of Uncircumcision. Let us take an Example from Mark himself, the Son, or Disciple of Peter, 1 Pet. V. 13. He being chosen by Paul and Barnabas for their companion, in their travail among the Gentiles, on a sudden departed from them, and returned to Jerusalem, Act. XIII. 13. And why so? I should bring this reason of it, which you may correct, if it displease, namely that he cleaving to Peter before, who was the Minister of the Circumcision, liked not what these Ministers of the Uncircumcision did among the Gentiles: but being better informed afterwards returned again to Paul. So also these Corinthians, and indeed all the Jews everywhere, that were converted, too much Judaizing as yet, how much more readily would they give up their names to that famous Minister of Circumcision, than to the Minister or Ministers of Uncircumcision? But why not to James or to John, who were as much Ministers of Circumcision?

I. Peter was the Minister of Circumcision without the Land of Israel, but James within; and it seemed more agreeable to these Corinthian Jews, that were seated without the Land of Israel, to choose to themselves the chief Apostle without the Land, than he who was within it. But you will say, John also was an Apostle of Circumcision without that Land, as well as Peter, and he was nearer Corinth, dwelling in Asia, than Peter, who was in Chaldea. True indeed, but

II. Peter was the Minister among the Circumcision of the purest name, namely, The Hebrews, when John was among the Hellenists: yea among the Hebrews of the purest blood, viz. The Babylonians: yea among the Circumcision taken in the largest sense, viz. among the Ten Tribes, as well as among the Jews. To which add

III. That Peter in this outshone the two other Apostles of Circumcision, that to him alone were committed the keys of the Kingdom of Heaven; that is, that he should first open the door, and bring in the Gospel among the Gentiles. Taking all these observations together, it is no wonder, if these Corinthian Jews Judaizing in very many other things, as appears from this Epistle, when they were minded to enrol themselves under some Apostle, it is no wonder, I say, if they would enrol themselves under Peter the Apostle of the Circumcision, rather than under Paul, the Minister of the Gentiles; under Peter an Apostle out of the Land, rather than under James, who was not: under Peter the Apostle of the purest Hebrews, and of Circumcision in the fullest name, than under John the Apostle of the Hellenists.

Yea it is no wonder, if the Christian Gentiles, whether Corinthians, or Believers of some other places, when they would enrol themselves under some peculiar Apostle, it is no wonder, I say, if they had regard to Peter, who first brought in the Gospel among the Gentiles, rather than any other, who brought in the Gospel into this, or that peculiculiar place. So that opinion of the Primacy of Peter seems to have arisen, among the Jewish Christians, for the particular difference of his Ministry among the Circumcision; and among the Gentile Christians, for his bringing in of the Gospel among the Gentiles.

If there were any among the Corinthians, who had been baptized by the Baptism of John only, as there were among the Ephesians, Act. XIX. 4. no wonder, if they said, 〈 in non-Latin alphabet 〉 I am of the Messias, not knowing as yet Jesus of Nazareth to be Him. But be it granted, that all were better taught by Paul or Apollo, when yet very many still inclined to Judaism, one may suspect, That they said, I am of Christ, or Messias, in that sense as we formerly were instructed of the Messias, namely, that everyone should be enrolled and subjected under him only, as our Captain, not under any deputed by him, or supplying his place.

VERS. XIV.

THE name Crispus is also in use among the Talmudists. R. Aibular, 〈 in non-Latin alphabet 〉 Nigri Crispi saith, 〈 in non-Latin alphabet 〉 R. Crispus saith.

If that Gaius or Gaius, to which the third Epistle of John is writ, were the Corinthian Gaius, which is very probable, comparing Rom. XVI. 23. with the seventh verse of of that Epistle; then John seems to have written his first Epistle to the Corinthians. I writ, saith he, to the Church: To what Church? Certainly, to some particular Church, and where Gaius himself resided. But what Epistle is that which he writ? Who would not more fitly say, That it was the First of his Epistles, than that that which he writ was lost? And if these things are true, you may look for Diotrephes in the Church of Corinth, the ringleader in the Schism. But these things under correction.

VERS. XVII.

PAUL was not appointed a Baptist among the Gentiles, as John was a Baptist among the Jews: nor was the office of the one and the other alike. The Jews even from their cradles were instructed in the doctrine of the Messias, and in the Articles of Religion, so that John had no need to spend much pains to prepare them for Baptism in the name of the Messias now to come, and for the reception of the Faith of the Gospel. But how much pains must Paul take among the Gentiles, who had not so much as ever heard, either of Christ, or of the true God? He preached therefore daily, and as it were drop by drop instils into them the doctrine of Religion; and it was no small labor, leisurely to lead them to a baptizable measure of knowledge, if I may have leave so to express it. He baptized Gaius, Crispus, Stephanas, that were Jews, who were presently and with little labor instructed in the doctrine of the Gospel: but others who did ripen more slowly to the knowledge of it, he committed to other Ministers to be baptized, when they should find them fitted for it.

VERS. XX.

GOD shown to Adam,

: 〈 in non-Latin alphabet 〉 Every Generation, 〈 in non-Latin alphabet 〉 , And the Disputers of it.

: 〈 in non-Latin alphabet 〉 Every Generation, 〈 in non-Latin alphabet 〉 , And the Wise men of it.

: 〈 in non-Latin alphabet 〉 Every Generation, 〈 in non-Latin alphabet 〉 , And the Scribes of it.

: 〈 in non-Latin alphabet 〉 Every Generation, 〈 in non-Latin alphabet 〉 , And the Governors of it. These words are recited with some variation elsewhere.

〈 in non-Latin alphabet 〉 A Wise man, who taught others. 〈 in non-Latin alphabet 〉 A Scribe, Any learned many, as distinguished from the common people, and especially any Father of the Traditions. 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 A Disputer, or Propounder of questions, he that preached, and interpreted the Law more profoundly.

VERS. XXI.

THAT is, the World in its Divinity, could not by its wisdom know God.

〈 in non-Latin alphabet 〉 , The Wisdom of God is not to be understood that wisdom, which had God for its author, but that had God for its object: and is to be rendered Wisdom about God. There was among the Heathen 〈 in non-Latin alphabet 〉 , Wisdom about natural things▪ and 〈 in non-Latin alphabet 〉 , Wisdom about God, that is, Divinity. But the World in its Divinity could not by wisdom know God.

VERS. VI.

THE Apostle mentions a fourfold Wisdom.

• I. Heathen Wisdom, or that of the Philosophers, Chap. I. 22. which was commonly called among the Jews, 〈 in non-Latin alphabet 〉 Grecian Wisdom. Which was so undervalued by them, that they joined these two under the same curse. Cursed is he, that breeds hogs, and cursed is he who teacheth his son Grecian Wisdom
• II. Jewish Wisdom: that of the Scribes and Pharisees, who crucified Christ, verse. 8.
• III. The Wisdom of the Gospel, verse. 7.
• IV. The Wisdom 〈 in non-Latin alphabet 〉 , of this World: distinguished, as it seems, from the rest, where This World, is to be taken in that sense, as 〈 in non-Latin alphabet 〉 is, as it is opposed to 〈 in non-Latin alphabet 〉 The world to come. And he speaks of the last and highest Wisdom, which, who is there, that could obtain 〈 in non-Latin alphabet 〉 , In this World, before the revelation of the Gospel in the coming of Christ, which was 〈 in non-Latin alphabet 〉 , The World to come? And this is that the Apostle does, namely, to show, that the highest, yea, the soundest Wisdom of the Ages before going was not in any manner to be compared with the brightness of the Evangelic Wisdom.

VERS. IX.

R. Chaia bar Abba saith, R. Jochanan saith, All the Prophets prophesied not but of the days of the Messias, 〈 in non-Latin alphabet 〉 But as to the world to come, eye hath not seen, O God, besides thee, &c. These words are repeated elsewhere upon another occasion. Where the Gloss, The eyes of the Prophets could not see these things.

You see here the Rabbin distinguishes between the Days of Messiah, and the World to come; which is sometimes done by others: but they are very commonly confounded. And you see upon what reason, yea upon what necessity he was driven to this distinction; namely, that he supposed some things laid up for those that waited for God, which the eyes of the Prophets never saw. But, saith he, the Prophets saw the good things of the days of the Messiah; therefore they are laid up for the world to come, after the days of the Messiah. Rabbin, learn from Paul, that the revelation under the Gospel is far more bright, than the Prophets ever attained to.

VERS. VI.

THE Apostle mentions a fourfold Wisdom.

• I. Heathen Wisdom, or that of the Philosophers, Chap. I. 22. which was commonly called among the Jews, 〈 in non-Latin alphabet 〉 Grecian Wisdom. Which was so undervalued by them, that they joined these two under the same curse. Cursed is he, that breeds hogs, and cursed is he who teacheth his son Grecian Wisdom
• II. Jewish Wisdom: that of the