Annotations on the New Testament

Annotations on Chap. I.

[ a] V. 2. Call upon the name of Jesus Christ ] 〈 in non-Latin alphabet 〉 signifies to be surnamed, Mat. 10. 3. Lu. 22. 3. Act. 1. 23. and 4. 36. and 7. 59. and in many other places, and so in a passive not active signification. Agreeable to this 〈 in non-Latin alphabet 〉 is to be called by the name of Jesus Christ, as an agnomen or supernomination, which notes the special relation we have to him; as the spouse of that husband, whose name is called upon her, Isa. 4. 1. (which is the direct literal notation of 〈 in non-Latin alphabet 〉 here) or as the servant to that master, by whose name he is called also; and so 〈 in non-Latin alphabet 〉 is but a periphras • s of Christians, and no more. In this sense will it be most proper to interpret the like phrase Act. 2. 21. and 9. 14, 21. Rom. 10. 12, 13, 14. and generally in the New Testament, but when it signifies to appeal to, or the like.

[ b] V. 5. Utterance ] The notion of 〈 in non-Latin alphabet 〉 in this place is somewhat uncertain, both because it, and the knowledge following, may either be the matter wherein the Corinthians are said to be enriched, or else somewhat in the Apostles, the means by which they were enriched in Christ. If it be taken the first way, then it will denote speech or utterance, ability in instructing others, and must be applied only to them that had such gifts in the Church, and not to the whole Church of Corinth; and thus it seems to be used 2 Cor. 8. 7. As ye abound in everything, in faith, and word, and knowledge: Where as faith, so the other two are gifts and graces in them, such are 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , diligence and love, that are after mentioned. And the other parts of that verse 〈 in non-Latin alphabet 〉 ye abound in everything, agreeing so well with 〈 in non-Latin alphabet 〉 here, ye were enriched in all, 'tis most reasonable to determine, that this same is the meaning of 〈 in non-Latin alphabet 〉 in word or speech here also. But because there is some difference betwixt abounding and being made rich, and the latter of them refers peculiarly to the gaining of the riches, and so to the means of acquiring them, it is therefore possible, that it may there be that which, as a gift, was inherent in them, and so be agreeable to the rest of the graces mentioned there, and yet here be the means by which they were enriched; and if so, then it will signify the preaching of the word, the doctrine of the Gospel as it is first preached and made known to men that had not before received it, as when we read of preaching the word, that notes the doctrine of Christ, as it was taught by him, or the articles that were to be believed of him, his death and resurrection, &c. This is wont to be set opposite to 〈 in non-Latin alphabet 〉 doctrine (see 1 Tim. 5. 17.) which is the farther instructing of them that have formerly received the faith, and accordingly it may be so taken here, where 'tis set opposite to 〈 in non-Latin alphabet 〉 knowledge, which is the explication and unfolding of the mysteries of religion, and may well be here the watering of Apollos, which was superadded to the planting of Paul, and both of them together make up that which follows ver. 6. the testimony of Christ confirmed in you, the testimony of Christ being the Gospel, c. 2. 1. as 'tis first preached, (so Joh. 21. 24. where 'tis distinguished from the very writing of it, and so 1 Joh. 1. 2. but especially Rev. 1. 2.) and the confirming of it, is farther declaring, and proving, and explaining of it; the first being prerequired to the baptizing of any, the second useful for the fitting them for that imposition of hands which we ordinarily call Confirmation.

[ c] Ib. Knowledge ] That the word 〈 in non-Latin alphabet 〉 here signifies the farther explication of the Christian doctrine, may appear, not only by the use of it in other places (see Note on 2 Pet. 1. c.) 〈 in non-Latin alphabet 〉 , the word of knowledge, c. 12. 8. that is, being able to explain mysteries (as 〈 in non-Latin alphabet 〉 the word of wisdom there, is being able to speak parables, or to use other such ways of veiling wise conceptions,) but especially by the circumstances of the Context here, the Gospels being confirmed in them, v. 6. And this of 〈 in non-Latin alphabet 〉 being here set down as a 〈 in non-Latin alphabet 〉 a special gift, and the being made rich in everything (particularly in word and knowledge, ) being all one with coming behind, or being wanting ( 〈 in non-Latin alphabet 〉 ) in no gift, ver. 7. this is again according to what we see ch. 12. 8. where 〈 in non-Latin alphabet 〉 is one of the gifts of the Spirit. Thus 2 Cor. 11. 6. where Paul 's 〈 in non-Latin alphabet 〉 is preferred above his speech, 'tis his skill in explaining the mysteries of the Scripture, which is shewn in his writings in a greater height, then in his speech (when he was present with them) was observable. Thus Ephes. 1. 17. 〈 in non-Latin alphabet 〉 , the Spirit of revelation, 〈 in non-Latin alphabet 〉 , in discerning and acknowledging of Christ, the understanding of Prophecies, and discerning Christ in them, is there joined with the Spirit of wisdom, as 1 Cor. 12. 5. 〈 in non-Latin alphabet 〉 had been, and 1 Tim. 4. 13. 〈 in non-Latin alphabet 〉 , part of Bishop Timothy 's task, seems to be expounding, not simply reading of Scriptures, to which is joined exhortation and doctrine. Thus is 〈 in non-Latin alphabet 〉 used in this Epistle c. 8. 1. where this gift of explaining mysteries is looked on as apt to puff men up, and so indeed some Heretics of that time were so exalted and puffed up with it, that taking upon them 〈 in non-Latin alphabet 〉 v. 2. to know somewhat, that is, some extraordinary matter above other men (as he that thinks himself to be something, that is, some extraordinary person, all one with 〈 in non-Latin alphabet 〉 some great one, Act. 8. 9.) they called themselves 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , knowing men, from this sort of sublime knowledge and explication of difficulties (as also 〈 in non-Latin alphabet 〉 the spiritual, from this extraordinary gift) and so are referred to in that chapter, under the word 〈 in non-Latin alphabet 〉 , ver. 10, 11. and 〈 in non-Latin alphabet 〉 , knowledge so called, but not truly so, from a false, not true Spirit, 1 Tim. 6. 20.

[ d] V. 6. Confirmed ] The word 〈 in non-Latin alphabet 〉 to establish applied here to 〈 in non-Latin alphabet 〉 testimony, may perhaps literally refer to the forinsick customs among the Jews, where there being three parts of their Judicial process, first 〈 in non-Latin alphabet 〉 , the entering of the cause, secondly, 〈 in non-Latin alphabet 〉 , stabilitio litis, the establishment of the matter in dispute, thirdly, 〈 in non-Latin alphabet 〉 , Job 29. 16. the searching into the cause, the second of these may be here literally rendered 〈 in non-Latin alphabet 〉 , confirmation or establishment. For that second consisted in the interposing of an oath on one side, which is therefore called 〈 in non-Latin alphabet 〉 Heb. 6. 16. the end of contradiction, that is, of that affirming and denying, which was formerly lawful betwixt the actors, till the oath on one side had given the Judge some reason to incline that way, and that is said to be 〈 in non-Latin alphabet 〉 in that place, for the seiling, or establishing the cause, in that sense wherein the Roman law saith, 〈 in non-Latin alphabet 〉 , ( Psellus 〈 in non-Latin alphabet 〉 . v. 1243.) an oath takes off the Judge from that dubiousnesse that before he was in, one affirming and the other denying the same thing. By analogy to this, the preaching of the Gospel by the Apostles being called 〈 in non-Latin alphabet 〉 a testimony or witness, viz. that which the Apostles gave in to the testifying the truth of the Gospel (being eye-witnesses thereof) this testimony may be said to be established or confirmed, when beside the first preaching of it, more light, and knowledge, and evidences have been afforded to the removing of all ignorance or doubt from men's minds. And so the meaning of the phrase here 〈 in non-Latin alphabet 〉 will be clearly this, that the Gospel which we first preached, the testimony which we gave of Christ, hath since by sufficient probation been made good among you, to incline you to consent to the truth of it.

[ e] V. 19. Wisdom ] The word 〈 in non-Latin alphabet 〉 signifies three things in these books: sometimes the mind or intellectual faculty, Mar. 12. 33. where God is to be loved with all thy mind, (see Note on Rom. 1. l.) secondly, an habit of science, or prudence, as here; thirdly, perspicacity, Ephes. 3. 4. 2 Tim. 2. 7.

[ f] V. 20. Disputer ] What is the meaning of 〈 in non-Latin alphabet 〉 in this place is not easy to determine, because, as the word itself, so the adjunct 〈 in non-Latin alphabet 〉 is very capable of a double notion: for if 〈 in non-Latin alphabet 〉 be rendered, of this world, then it will seem to signify the Heathen world, and so 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 all be interpreted accordingly, 〈 in non-Latin alphabet 〉 the wise moralist, as the seven wise men of Greece and Socrates after, who for the moral learning was by the Oracle proclaimed the wisest man in the world, and 〈 in non-Latin alphabet 〉 the learned philologer, literator, as Tertullian renders it, and 〈 in non-Latin alphabet 〉 , the searcher, or indagator, into the nature of things, which the Hebrews call 〈 in non-Latin alphabet 〉 this world, the philosopher, or natural magician. And so the next words would incline one to understand the place, the wisdom of the world ver. 20. and the world which by wisdom knew not God ver. 21. looking most directly upon the heathen Philosophers, who are by Baruch described in these words ch. 3. 23. 〈 in non-Latin alphabet 〉 , they that seek out, or search, wisdom on the earth. But then if 〈 in non-Latin alphabet 〉 be rendered, of this age, then it may more probably refer to the Jews; as 〈 in non-Latin alphabet 〉 chap. 2. 6. must signify the chief of the Jews of that age, which crucified Christ, ver. 8. that is, caused him to be crucified, and there is mention of those, v. 22. and 23. and then 〈 in non-Latin alphabet 〉 may belong to the Jew, and denote their 〈 in non-Latin alphabet 〉 , naturallists, that undertook to know every work of the creation; and so likewise 〈 in non-Latin alphabet 〉 will belong to the Jew, and signify him that is skilled in their laws, and which interpreted them to the people according to the literal sense, their Doctors; and then 〈 in non-Latin alphabet 〉 will have a peculiar notion among them also: For it was the custom of the Jews, for many of the learned among them to sit in the Synagogue, and to speak all of them by way of discussion, or debate to the same matter, (as to find out the true sense of a piece of Scripture) and to that custom 1 Cor. 14. 29. seems to refer, Let the prophets speak, two or three, &c. whence it is that this Synagogue, where they did this, is called 〈 in non-Latin alphabet 〉 the house of searching, or inquisition; and to that custom perhaps refers that which is said of Christ, Luk. 2. 46. that in the midst of the Doctors he heard and asked questions. So he that interprets the Scripture mystically and allegorically is called 〈 in non-Latin alphabet 〉 the master of inquiry, or mystical disquisition, and absolutely 〈 in non-Latin alphabet 〉 a searcher, or inquirer, that is literally 〈 in non-Latin alphabet 〉 , and that mystical or allegorical sense 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , the way of inquiry, and 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , and so 〈 in non-Latin alphabet 〉 , inquisitio Psalmorum, the searching of the Psalms; see Elias Levita in the word 〈 in non-Latin alphabet 〉 . And then the 〈 in non-Latin alphabet 〉 will be the Jewish doctors which among themselves inquired into the truth of Scriptures (which Christ seems to call 〈 in non-Latin alphabet 〉 searching the scriptures, Joh. 5. 39.) but found not Christ there, as they might have done, believed him not. Thus is the word used Act. 6. 9. where several men are said to rise up 〈 in non-Latin alphabet 〉 , talking with Stephen, as the Jewish doctors use to do one with another about the sense of Scripture, and Act. 9. 29. 'tis said of Paul, that 〈 in non-Latin alphabet 〉 , he talked and debated with them about the sense of Scriptures concerning the Messias. This custom of the Jews seems to be referred to by this word, but yet whether the other circumstances of the place, which refer it rather to the Heathens, may not so far prevail, as that it may be fit to pitch upon a middle interpretation of the word, and to apply this custom of the Jews to secular inquiries in the heathen schools, I shall leave it to be considered, and only add, that the making of this place to agree with that of the Prophet Isa. 33. 18. seems to be a matter of some difficulty, the Text there looking another way, viz. by way of admiration, how th • taxes, that were exacted in the time of the siege, were so suddenly ceased. For that is the meaning of, Where is the 〈 in non-Latin alphabet 〉 ; that is, he that even now kept the book of taxes; for so 〈 in non-Latin alphabet 〉 was the name of them that set down the public acts, as also the customs, and taxes, and revenues of the Kings: and so, Where is the 〈 in non-Latin alphabet 〉 the weigher? that is, the receiver of money; for so they received it by weight: and lastly, where is the numberer of towers? he that reckons and assesses the several houses of the city, everyone according to their bigness, which was in order again to the exacting of taxes. From this matter that of this text is distant enough, and yet may that be so far here accommodated, as to express an admiration here, as it was there, at a strange sudden change wrought among them, although the matter of the change was very different. And yet for the words also they thus far agree, that a • there was, Where is the scribe? so here, though in another sense, where is the scribe? that is, doctor or learned man; there the Scribe to register the taxes, the notary, here the learned man or doctor of the Law; as there 〈 in non-Latin alphabet 〉 the weigher, so here, with the change but of letter, without any of the sound, 〈 in non-Latin alphabet 〉 the intelligent, or wise; and lastly, as there the numberer of towers, so here the enquirer, disquisitor of this world, that speaks his sense among others by way of debate or discussion to find out the truth, as there in the making an assesment they debated the rate or value of every house, to proportion it accordingly. And such applications as these by way of accommodating places to very distant senses (especially when the words in the Greek translation will bear them, though the Hebrew will not so well) is no extraordinary or strange thing in the New Testament; that of Christ 's going with his parents to Nazareth, that the saying might be fulfilled, He shall be called a Nazarite, that is, the title of 〈 in non-Latin alphabet 〉 a branch belongs to him, will appear to any as strange and far off as this.

Annotations on Chap. II.

[ a] V. 4. Demonstration of the Spirit and power ] That 〈 in non-Latin alphabet 〉 spirit and power may here signify the same thing (as 'tis ordinary for two words or phrases to be conjoin'd, the one only to explain the other) may seem probable from the next verse, where one only of them is mentioned, 〈 in non-Latin alphabet 〉 the power of God. But there is no necessity that we should so interpret it, because the power of God in the fifth verse being set opposite to the wisdom of men (that is, the human ways of persuasion or eloquence) must signify God's powerful ways of persuading the belief of the Gospel, and signifying so, will contain under it the Spirit and power with the several notions that may well belong to them; as first taking the spirit for the prophecies of the old Bible inspired by the Spirit of God, and Power for the miracles done by Christ. Thus hath Origen expressed the meaning of them, the demonstration of the Spirit, ] that is, saith he, 〈 in non-Latin alphabet 〉 , the prophecies which were sufficient to give the reader assurance of the truth of the things that belong to Christ: And of power, ] that is, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , the miraculous stupendous actions, of which the footsteps yet remain • Cont. Cels. p. 5. But beside this notion of the Spirit some others it is very capable of: as 1. that it signify the descent of the Spirit of God on Christ, joined with that voice from heaven, Mat. 3. This is my beloved son in whom I am well pleased, and after, This is my beloved son, hear him. This may here fitly be called 〈 in non-Latin alphabet 〉 , the demonstration of the Spirit, an evidence afforded by God immediately from heaven of the truth of the Gospel, which being joined with the power of Christ, both in respect of his doctrine and his miracles, were two heads most fit to be insisted on by S. Paul, for the confirming the truth of the Gospel. But it may yet farther be applied not to Christ personally, but to the Apostles after him, and then the Spirit will be the descent of the Spirit upon them, and by their imposition of hands, the holy Ghosts coming down upon others also, Act. 8. 18. and this together with their power of doing miracles may well be their 〈 in non-Latin alphabet 〉 or demonstration of the truth of the Gospel, and be the thing that is meant here.

[ b] V. 16. For who hath known the —] That this is a citation from Isa. 40. 13. there is no question, as also that the first words, 〈 in non-Latin alphabet 〉 ; for who hath known the mind of the Lord? are set down, after this Apostles manner, out of the Septuagint. Now the same Apostle citeth that place again, Rom. 11. 34. and there in the latter part also sets down the Septuagint's words, 〈 in non-Latin alphabet 〉 ; and who hath been his counselor? which words being not here read, but to 〈 in non-Latin alphabet 〉 , these other immediately subjoined, 〈 in non-Latin alphabet 〉 ; who shall instruct him? there will be no reason to think these latter words to be another rendering of that second part of the verse in Ifaiah. For when the Septuagint had translated it truly out of the Hebrew, why should the Apostle, who constantly useth the Septuagint's translation, and that sometimes when that varies from the Hebrew, here use a new rendering of his own, and for 〈 in non-Latin alphabet 〉 ; who hath been his counselor? set only 〈 in non-Latin alphabet 〉 ; who shall instruct him? For this there is no probable reason to be given, and therefore it must be resolved, that no more then the first words are taken out of that place of Isaiah, and that the latter words are the Apostles own, to bring them to his present purpose, Who hath known the mind of the Lord, which shall instruct him? that is, who doth know the Lord's mind so well as to be fit to inform and instruct the spiritual man? v. 15. for that 〈 in non-Latin alphabet 〉 him should signify the Lord (as they conclude, that make these words all one with the latter part of the verse in Isaiah ) would be very strange, not only because it would be far different from v. 15. of which it is brought for a proof, but also because knowing the mind of God, although it be a fit preparative to instructing of others, yet is not so for the instructing of God himself.

Annotations on Chap. III.

[ a] V. 15. He shall suffer loss ] Of the word 〈 in non-Latin alphabet 〉 here it may first be inquired, whether it belong to the man, or to his work, both immediately precedent, 〈 in non-Latin alphabet 〉 , if any man's work. That which inclines it to signify the work, is the 〈 in non-Latin alphabet 〉 that follows, but himself shall be saved, which seems to oppose himself to his work, that the one shall be lost, but the other saved. But this is well enough avoided by setting the opposition betwixt the saving of him, and the burning of his work, precedent to the 〈 in non-Latin alphabet 〉 and then the consideration of that as it answers the former probability, so it inclines more strongly to render it the other way, that the man, not the work, 〈 in non-Latin alphabet 〉 shall be mulcted. For that this word signifies not to be lost, but to suffer loss, hath been said Note on Mat. 16. m. Which cannot be here said of the work, of which it had before been said, it shall be burnt: For what is so, doth not suffer a m • lct, or fine, or loss, (which according to all laws must be salvo contenemento without utter ruin ) but is lost, and utterly destroyed. It remains then that it be spoken of the man, whether false reacher, or any follower of such, that takes up any such false doctrine from him, and so upon the doctrine of Christ, (professing still, or not denying of Christ ) 〈 in non-Latin alphabet 〉 , superstructs some false doctrines, and erroneous practices. And of him it is here said, that he shall suffer loss, so as the metal that goes into the fire with dros • e or embasement mixed with it, is separated from all that mixture, and comes out a great deal less then it went in, loseth all that dross in that trial of fire. Now how this is to be particularly understood of this superstructure of hay or stubble here, must be collected from the consideration of the day which is here mentioned ver 13. that it shall declare, or reveal. That the word Day in all languages. signifies judgment, and that the day Emphatically, or the day of Christ the day of the Lord, signified an approaching season of judgment then expected on unbelievers and misbelievers, Jews and Gnostics, all the world over, in the Christian plantations, see Rom. 13. Note d. and Heb. 10. Note a. And that this is the day or Judgment that is here referred to, may appear 1 ^s t, by the exclusion of all other days: The only two senses that can come in competition are either 1. that it signify the final day of judgment; or 2. the audience, and judicature, and sentence of the Apostle, when he comes to examine this doctrine. For the first, that cannot be understood here because the office of the day here is 〈 in non-Latin alphabet 〉 to make manifest, and 〈 in non-Latin alphabet 〉 , to reveal, v. 13. And therefore supposing there were such a day of conflagration, which they that maintain look on as a purging fire to burn up all the ill works of the Christian, and fit him for heaven, yet the circumstances of the text here do not belong to that, but to another quality of the fire, the trying, revealing, and discriminating one from another, as appears by all the phrases here used, Every man's work shall be made manifest, the day shall declare, it shall be revealed by the fire, the fire shall try what kind of work every man's is, and if any man's work remain, that is, abides the trial, he shall be rewarded. As for that of the Apostles coming to judge and censure, it is not probably here meant, because these heretics and their followers did not acknowledge the Apostles power, but resisted and rejected them, as appears in divers other places (and oft lays a necessity on the Apostles to vindicate their authority.) And 2 ^dly , there is no reason to conceive that the Apostle should call his own sentence by the name of the Fire, or speak of giving men rewards v. 14. which are to be expected from God. But then 2 ^dly , that it be applied to this of the punishment of God now approaching the Gnostics, will appear not only by the mention of the wood, hay, stubble, built on the foundation, which evidently denotes heretical superstructures, (and it is known that these were the great heretics of those times) and such as will be sure to perish when fire comes, but also by the consequents here to the end of the Chapter, which make up the known character of the Gnostic • . For that consisted specially of two thing, 1. their doctrines of Uncleanness, 2 ^dly , their arts of worldly wisdom to secure themselves from persecutions by complying with the persecutors. And both these are here noted, that of Uncleanness v. 16, 17. by the defiling the Temple of God, that is, themselves, who as Christians are obliged to be holy, but by the Gnostic infusions were in danger of all pollutions; and those that were immersed in them, the Apostle foretells that they shall be destroyed by this day, him shall God destroy v. 17. And so that of worldly wisdom, v. 18. If any man among you seemeth to be wise in this world, that is, prudent for the saving or securing himself from persecutions and dangers here. And of this the Apostle gives warning, that this wisdom is the greatest folly, and that the contrary thereto is the only wisdom even for this life, the constant adhering to Christ, the surest means to deliver him from the dangers which here he fears, whereas these wise and prudentlal worldlings are likely to be taken in their own craft, v. 19. by their arts of securing, to destroy themselves, and so will appear vain and ridiculous in all their wise contrivances ver. 20. according to that of Christ, Mat. 16. 25. he that will save his life shall lose it. And therefore the form of advise here used is, Let no man deceive himself. This practice of the Gnostics in order to the securing themselves was a great mistake, the way to bring all destruction upon them, when the day of the Lord, the vengeance of Christ upon the crucifiers and persecutors of Christians, should come suddenly upon them, and sweep away the Gnostics among them. And so, the whole passage belonging clearly to these, the full importance of the 〈 in non-Latin alphabet 〉 will be, that they which being not so high in that heresy as to deny the foundation, the faith of Christ, (which many did, and are elsewhere called Apostates and Antichrists, and they that denied Christ to be come in the flesh ) and yet had received some of these Gnostic infusions, that particularly of worldly prudence and compliance with the Jews, should (contrary to their expectation of gaining by this means, suffer loss, be in great hazard to be destroyed among them, and if they escaped, it should be very narrowly, the constant, faithful, Orthodox Christian being the only one that should be perfectly safe when that fiery day came, when the unfaithful and the cowardly should either utterly perish, or run an horrible hazard in that day. And to this purpose is it that the doctrines of these Gnostics are expressed by wood, hay, stubble, earthy materials (and so notes of false doctrines, unfit to be built on this divine foundation) and those (of all things) the most combustible and sure to be destroyed, when a fiery trial comes, and that in two respects; first, that when persecution for Christ comes, such a kind of Christianity as this is sure to be burnt up, the Gnostics will not then hold out, and confess Christ; and secondly, in respect of Christ's coming to visit and judge, to reward the constant and destroy the unfaithful, then these prudential ways of theirs will be sure to stand them in no stead, but bring them into greater danger, as he that means to secure himself against fire by wood, hay, stubble, shall be sure to have all burnt, and to increase, not lessen the flame; whereas the truly wise way (and that which Christ counsels the Church of Laodicea to, in opposition to these Gnostics, Rev. 3. 8.) is to build gold, silver, &c. which having been tried in the fire (and so denoting constancy in persecutions) are sure to hold out, and endure the test, whatsoever the day of visitation be, be the fire never so scorching, these will be the likeliest to be preserved in it.

[ b] Ib. Saved, yet so as by fire ] That 〈 in non-Latin alphabet 〉 signifies to escape hath been often noted, but what 〈 in non-Latin alphabet 〉 to escape by here signifies, is the only difficulty, and that will be best explained by comparing it with other places of the same kind. Thus 1 Pet. 3. 20. 〈 in non-Latin alphabet 〉 they were saved out of, or through, the water, the praeposition 〈 in non-Latin alphabet 〉 perhaps (as other praepositions oft are in the New Testament) being taken loosely for 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , out or from, or else as the necessity of the matter imports, an escaping through water, implying consequently an escaping out of it also; and so the sense will be, that though there were a great flood ready to down all the earth, yet for all this, by the help of the Ark they did escape that danger. And so here 〈 in non-Latin alphabet 〉 he shall escape as one escapes out of the fire, that is, as Chrysostom expresses it, as one that, when in the midnight his house is set on fire, wakes and leaps out of the bed, and runs naked out of doors, 〈 in non-Latin alphabet 〉 , taking nothing that is within along with him, taking care only (as he adds) 〈 in non-Latin alphabet 〉 , that he may snatch his own body out of the flame. And it is a common observation that 〈 in non-Latin alphabet 〉 is a proverbial speech for those that get hardly out of a great danger; so 〈 in non-Latin alphabet 〉 , as a brand snatched out of the fire, Amos 4. 11. and so Jude 23. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , save them by snatching them out of the fire in time of danger, for so 〈 in non-Latin alphabet 〉 signifies, 〈 in non-Latin alphabet 〉 in presence of anything that men are afraid of. By this means that of 1 Pet. 4. 18. will be explained also, for this will be the meaning of 〈 in non-Latin alphabet 〉 (for which the Hebrew, Prov. 11. 31. reads 〈 in non-Latin alphabet 〉 , shall be recompensed ) he shall not escape without many losses and afflictions in that 〈 in non-Latin alphabet 〉 or combustion. So as in Julian 〈 in non-Latin alphabet 〉 , the night did hardly or with great difficulty, rescue a few; and in Agathias, who having spoken of some that 〈 in non-Latin alphabet 〉 , were ready to be fired and burnt, adds, 〈 in non-Latin alphabet 〉 , they hardly escape out of it.

Annotations on Chap. IV.

[ a] V. 6. To think ] What 〈 in non-Latin alphabet 〉 signifies in this place will best be ghost by 〈 in non-Latin alphabet 〉 puffed up, which follows on purpose to explain it. That signifying elation of mind to the despising of others, 〈 in non-Latin alphabet 〉 must in all reason do so also. Thus the Scholiast on Thucydides, l. 1. saith of 〈 in non-Latin alphabet 〉 that it is 〈 in non-Latin alphabet 〉 , where 〈 in non-Latin alphabet 〉 must be a degree of pride, as the other a great or high degree of it. So in S. Chrysostom Tom. 3. p. 177. l. 4. 〈 in non-Latin alphabet 〉 ; why art thou disturbed and abusest thy • pinion of thyself, thy pride to folly? and l. 6. 〈 in non-Latin alphabet 〉 is by elation of mind, by pride, to become a fool, contrary to 〈 in non-Latin alphabet 〉 , natural folly. So Rom. 12. 3. it most literally signifies (not to be wise, but) to opinionate, to think great matters of himself. So in Demosthenes, 〈 in non-Latin alphabet 〉 , one that thinks as high of himself as is fit. Only here the notion of the word seems a little to be restrained by the 〈 in non-Latin alphabet 〉 , for one in the latter part of the verse, and so to denote not so much pride of their own gifts, as Rom. 12. as pride and high opinion of their teachers, boasting of them to the disparagement of others.

[ b] V. 13. Filth ] 〈 in non-Latin alphabet 〉 signifies those things that are used in the lustrating of a city among the Gentiles. Soudas hath described the custom in these words, 〈 in non-Latin alphabet 〉 , For the purging and lustrating of a city they clothed a man (in soul and filthy garments, say others) and put him to death, and he was called a lustration or expiation: thus, saith Eustathius, 〈 in non-Latin alphabet 〉 is a lustration for. which the vilest persons were wont to be used, 〈 in non-Latin alphabet 〉 , sordid, refuse people. For thus it was, when the city was under any plague or other great calamity, they chose out one of the nastiest persons in the city, and brought him to a certain place, with cheese, and dry figs, and a cake in his hand, and then beat him with rods about the secret parts, and then burnt him and the rods together in a ditch, and cast the ashes into the sea ( 〈 in non-Latin alphabet 〉 paying a sacrifice to Neptune, saith Soudas ) with these words, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , Be thou a lustration for us. This person was called 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , and by Lycophron, and before him by Hipponax, 〈 in non-Latin alphabet 〉 a medicament, and by Philostratus (saith Sardus de ritib. l. 3. c. 19.) 〈 in non-Latin alphabet 〉 a cure, or averter of judgment from the city. (But this is a mistake in Sardus; all that Philostratus saith being only this, that in the Theatre 〈 in non-Latin alphabet 〉 , that is, the statue of the deity that averteth judgment, plagues, &c. was set up. ) By this it appears also, what is meant by 〈 in non-Latin alphabet 〉 , the refuse of all in the next words, to wit, the very same thing in another expression, the vilest, refuse creature in a city, such as used to be the explation in a public calamity. So saith Soudas, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , which, I conceive, is a corruption from 〈 in non-Latin alphabet 〉 , which differs but little from it; and Hesychius, 〈 in non-Latin alphabet 〉 (for 〈 in non-Latin alphabet 〉 I conceive) 〈 in non-Latin alphabet 〉 , the two words are of the same signification, and denote those that are pai'd for others ransomes, or put to death in others stead, or else anything that is most vile, trodden under feet by all men. Thus Tob. 5. 24. we have this phrase, 〈 in non-Latin alphabet 〉 , for, Let it be despised, a refuse, in respect of, or comparison to my son, this heathen custom, whence all this comes, being in a manner but a transcript of the Azazel among the Jews, the scape-goat, that was sent into the wilderness with all the sins of the people upon him, which was therefore called 〈 in non-Latin alphabet 〉 , rejectaneus, or refuse.

[ c] V. 21. A Rod ] The 〈 in non-Latin alphabet 〉 or rod here is the power of inflicting punishments in the Apostles, of death itself, as on Ananias, of diseases, as on Elymas, and so the Hebrew word 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 is rendered 〈 in non-Latin alphabet 〉 a stripe Isa. 10. 24. and is all one with 〈 in non-Latin alphabet 〉 scourge Mar. 3. 10. and contrary to this is the spirit of meekness that follows here, mercifulness in not inflicting that sharpness on them, upon sight of their speedy reformation, which by threatening here he desires and hopes to produce, before his coming to them personally.

Annotations on Chap. V.

[ a] V. 1. Fornication ] 〈 in non-Latin alphabet 〉 fornication in this place is a general word to comprehend all unlawful desires of the flesh, acts of whatsoever prohibited carnality, under it. For it is observable that the precept given by God's positive command to the sons of Adam and Noah, and so to all mankind, which is styled by the Jews 〈 in non-Latin alphabet 〉 of disclosing nakednesses, under which style all the marriages within prohibited degrees Lev. 18. and all the unnatural sins are contained, is Act. 15. expressed by abstaining 〈 in non-Latin alphabet 〉 from fornication. And that by the infusions of the Gnostics, and remainders of their heathen customs, there was an Epidemical guilt of this sin of many sorts among them, is the meaning of 〈 in non-Latin alphabet 〉 , fornication is universally heard, that is, found, among you: for the word 〈 in non-Latin alphabet 〉 seems to be all one with 〈 in non-Latin alphabet 〉 in universum, and so perhaps it is to be rendered c. 6. 7. 〈 in non-Latin alphabet 〉 there is a defect generally among you, and being here joined with 〈 in non-Latin alphabet 〉 is heard among you may signify that 'tis an universal guilt of theirs; or else being joined with 〈 in non-Latin alphabet 〉 it will sound thus, fornication altogether, or fornication in gross, (containing the several branches of it) is heard, that is, found or met with, among you, and of the many sorts thereof, one that had not been practiced, or endured to be thought or spoke of among civil heathens, or the unconverted Corinthians at that time, that of having the fathers wife. This, saith Chrysostom, was done by a Doctor, that is, I suppose, a Bishop in some Church of Achaia; 〈 in non-Latin alphabet 〉 , He was, saith he, not only vouchsafed the divine mysteries, partaker of them, but had obtained the dignity of a Doctor. And so Theodoret also.

[ b] Ib. Not so much as named among the Gentiles] What is here said not to be named among the Gentiles is not so to be understood, that no nation ever used it, but that civil (though not Christian) nations have counted it abominable and nefarious, no way lawful or tolerable, or that at this time the unconverted Corinthians were not guilty of it. Among the ancient Arabians it was used, and the custom so described by Al Mostratraf, Ebnol Arhir, &c. that when a woman was left a widow, or put away by the husband, the eldest son should take her by inheritance, and cast his garment over her, as a sign of it; or if he would not, then the next heir: and so the son, they say, succeeded to the fathers bed, as well as wealth, by inheritance. This being formerly in use was by the Alcoran forbidden, O vos qui creditis, non permissum est vobis foeminas haereditatis jure accipere. Believers (that is, they that receive Muhammad's law ) must not take the fathers wives by right of inheritance. So Al Sharestanius, Turpissimum eorum quae faciebant (Arabes tempore ignorantiae) erat hoc, quod vir duas sorores duceret, & patris sui uxorem velut successor assumeret, quod qui faceret appellatur Al Daizan, quo nomine insectatus est Aus Ebn Haiar quosdam e tribu Banikais, quorum tres ex ordine patris sui uxorem duxerant. Mos autem erat apud Arabes, ut cùm ab uxore, morte aut repudio, separaretur aliquis, filiorum ipsius natu maximus, si eâ opus haberet, vestem suam ei injiceret; quod si ill opus eâ non haberet, duceret ipsam e fratribus aliquis dotis novae interventu. The foulest thing that the old Arabs did in time of ignorance was this, that a man married two sisters, and took his fathers wife as his successor, which he that did was called Al Daizan, and such there were of the tribe of Banikais, who three of them one after another had married the father's wife. Now it was a custom among the Arabians, that when any man was separated from his wife by death or divorce, his eldest son, if he wanted her, cast his garment upon her, that is, took her to wife; or if he wanted her not, one of his brothers married her.

[ c] V. 2. Puffed up, and not rather mourned ] The word 〈 in non-Latin alphabet 〉 here to mourn, lament, wail, refers to the customary solemnity of putting on mourning habits, and wa • ling over them that were to be Excommunicate, as over them that were dead, 〈 in non-Latin alphabet 〉 , saith Origen Cont. Cels. l. 3. just as Pythagoras, when any forsook his school had a 〈 in non-Latin alphabet 〉 or empty hearse carried about, and mourned for him. 〈 in non-Latin alphabet 〉 , him that is incurable, or not otherwise like to be cured, turn out of the Church with grief and mourning, saith Clem. Constit. 2. And so Origen l. 3. Cont. Cels. See Note on Rom. 12. c. And accordingly here follows 〈 in non-Latin alphabet 〉 , let him be taken from amongst you, noting the censure of Excommunication; and so 2 Cor. 12. 21. 〈 in non-Latin alphabet 〉 , where bewailing of impenitent sinners is censuring them. And thus the word 〈 in non-Latin alphabet 〉 seems to signify (being all one with 〈 in non-Latin alphabet 〉 ) 2 Cor. 2. 1. 〈 in non-Latin alphabet 〉 to come with intention to censure and punish, the very same as (ch. 12. 21. before the bewailing them) is expressed by 〈 in non-Latin alphabet 〉 , where God's humbling him towards them is giving him occasion to exercise his censures or Church-discipline on them, at his coming among them (contrary to the 〈 in non-Latin alphabet 〉 1 Cor. 5. 2.) as appears by ch. 13. 2. when I come again I will not spare, and v. 10. 〈 in non-Latin alphabet 〉 that when I come I may not use severity; so 2 Cor. 2. 3. 〈 in non-Latin alphabet 〉 signifies to be constrained to use severity of censures, to which this mourning or sorrow belongs, and 〈 in non-Latin alphabet 〉 v. 4. to be under those censures, and v. 5. 〈 in non-Latin alphabet 〉 , to offend and commit that which S. Paul was constrained to punish with the censures of the Church; so ch. 7. 8. 〈 in non-Latin alphabet 〉 is, if I inflicted the censures of the Church upon you, and in the end of the verse, I 〈◊〉 that that Epistle, though written for that season, 〈 in non-Latin alphabet 〉 , brought the censures of the Church upon you, ver. 9. and 〈 in non-Latin alphabet 〉 , not that you were put under the censures, 〈 in non-Latin alphabet 〉 , but those censures produced that effectual change in you, 〈 in non-Latin alphabet 〉 for ye were dealt with according to the discipline ordained by God, or Christ, in the Church: and so in all probability that is 〈 in non-Latin alphabet 〉 v. 10. which brings 〈 in non-Latin alphabet 〉 , a change or newness of life, as the censures and punishments of the world bring death. And so 〈 in non-Latin alphabet 〉 to be mourned or sorrowed v. 11. that is, censured, according to God's appointment.

[ d] V. 3. Judged ] 〈 in non-Latin alphabet 〉 in this place is the pronouncing, or giving sentence against the offender: so 'tis used v. 12. What have I to do 〈 in non-Latin alphabet 〉 , to judge them, inflict censures on them that are without? heathens, that were not in the Church, or Gnostics, that divided from it, those he leaves to God's censures and punishments, as not belonging to his Apostolical judicature; so ver. 13. 〈 in non-Latin alphabet 〉 ; Do ye not judge them that are within? that is, all that live within your Church, and yet fall into any such carnal sins, ye, the Governors of each Church of Achaia, ought to endeavor to reduce, by inflicting the censures of the Church on them; and accordingly follows there, what here precedes, 〈 in non-Latin alphabet 〉 Remove the wicked person (perhaps 〈 in non-Latin alphabet 〉 the fornicator or incestuous v. 1.) from among you. And agreeably so it must be here, 〈 in non-Latin alphabet 〉 , I have judged, sentenced, him that hath thus done this; and what the sentence is appears by the 4 ^t h and 5 ^t h verses, the 4 ^t h containing the solemnity wherewith it was to be inflicted, in the public assembly of the Church, to have power of the keys exercised on him, according to his Apostolical office, 〈 in non-Latin alphabet 〉 , to deliver up such an one to Saetan, v. 5. that is, to excommunicate him. See Note e.

[ e] V. 5. Deliver such an one unto Satan ] 〈 in non-Latin alphabet 〉 to deliver to Satan here, and 1 Tim. 1. 20. is answerable to 〈 in non-Latin alphabet 〉 among the Jews, called in Greek 〈 in non-Latin alphabet 〉 execration, the second species of Excommunication among them, and in which, for the greater solemnity of it, there were curses out of the Law of Moses, and such like execrations added to it (an essay of which we have Act. 8. 20. thy money be to thee to destruction, &c.) This was inflicted on him who had first been under the first species, that of the 〈 in non-Latin alphabet 〉 , remotion or separation, first for thirty days, and then being allowed thirty days more (which they called the doubling of the 〈 in non-Latin alphabet 〉 ) still continued in that contumacy; for then, say the Jews, 〈 in non-Latin alphabet 〉 they anathematize him without defining any limited time, as in niddui they did. This in the Christian Church is called delivering to Satan, for two reasons. 1. Because it was the depriving the offender of those daily means which are in Christianity afforded, and ordinarily useful to eject Satan, and the power of his kingdom out of the heart, such are 1. the prayers of the Church, 2 ^dly , the public use of the word or doctrine of Christianity (for he that is under Cherem, nec docet, nec docetur, neither teaches, nor is taught, say the Jews; and in the ancient Christian Church, they that were upon repentance received in again, were first among the 〈 in non-Latin alphabet 〉 hearers in the porch, 〈 in non-Latin alphabet 〉 to hear the holy Scriptures, saith Zonaras, which argues that they were before excluded from it,) 3 ^dly , the sacrament of the Lord's supper, in which respect scandalous sinners 〈 in non-Latin alphabet 〉 feasting with them are by S. Jude ver. 12. called 〈 in non-Latin alphabet 〉 spots in their feasts or agapae (which being annexed to the Lord's supper denoted the whole action) that is, unfit, as blemish'd sacrifices, to be received there. And the use of all these means being in the economy of the Gospel designed to so much advantage to the soul, for the casting Satan out of it, the depriving men of the use of those means is properly styled the delivering to Satan, as the Catechist, that instructed men and made them fit for Baptism, or entrance into the Church, was wont to be called 〈 in non-Latin alphabet 〉 the exorcist that cast Satan out. But then 2 ^dly , in the Apostles times there was a sad consequent of this Excommunication, proportionable to the execrations in the Jewish Cherem (which, say they▪ seldom wanted their effect) viz. corporal power and possession, and inflictions of Satan on those who were delivered up to him, in like manner as we read befell Saul, after his defection from God, when the evil spirit came upon him, 1 Sam. 16. 14. For about Christ 's time, and a little after, 'twas ordinary with the Devil to tyrannize over the bodies of men, laying all kinds of diseases upon them (as appears in the Gospel) which is called Satan 's buffeting. 〈 in non-Latin alphabet 〉 2 Cor. 12. 7. 〈 in non-Latin alphabet 〉 tormenting, Mat. 8. 6. 〈 in non-Latin alphabet 〉 taking or holding them with divers diseases and torments. Mat. 4. 24. 〈 in non-Latin alphabet 〉 binding Lu. 11. 16. (the word that is used for Excommunication) and so here the delivering to Satan is 〈 in non-Latin alphabet 〉 , to the destruction of the flesh, to the inflicting bodily diseases on him. This Ignatius in his Epistle to the Romans calls 〈 in non-Latin alphabet 〉 , the punishment of the devil, for he wishes there that it were on himself, 〈 in non-Latin alphabet 〉 only that by that means he may come to enjoy Jesus Christ, which cannot be said of the punishments in hell, for those would not be reconcilable with that end. (see Rom. 9 Note b.) And so as among the Esseni of the Jews saith Jo • ephus, 〈 in non-Latin alphabet 〉 , those that are found in any considerable sin they cast out from their congregation, and they that are cast out commonly come to miserable deaths; and as Heliodorus 2 Mac. 3. in his sacrilegious enterprize was scourged by two Angels in the shape of young men, v. 26. and hardly came off with life; so the Apostolical Excommunication or anathema was attended with d • seases and to • ments on the body, to lay a necessity on them of reforming. And this is the 〈 in non-Latin alphabet 〉 rod; see Note on c. 4. b. Now for the word 〈 in non-Latin alphabet 〉 delivering, that seems to have an elegant notation in it, for it is a relative to asking or demanding, and implies that truth which otherwise appears from Scripture, thus; Satan is our adversary before God (and therefore called 〈 in non-Latin alphabet 〉 enemy, 〈 in non-Latin alphabet 〉 set against us ) this he expresses by accusing (to which Rev. 12. 11. refers) or impleading and thence he is called 〈 in non-Latin alphabet 〉 an adversary 〈 in non-Latin alphabet 〉 in court of judicature, 1 Pet. 5. 8. This he doth falsely sometimes, as in the case of Job, c. 1. 9. 11. (in which respect he is called 〈 in non-Latin alphabet 〉 a calumniator, by which the Septuagint oft render 〈 in non-Latin alphabet 〉 ) but sometimes truly, upon the real commission of some sin, to which purpose he is said, as an explorator or searcher for faults, to go up and down to and fro upon the earth, Job 1. 7. when he hath any such accusation against any 〈 in non-Latin alphabet 〉 , brother, Christian professor, or pious person, th •• , as perhaps it was in the case of Peter (see Lu. 22. 31.) he is said 〈 in non-Latin alphabet 〉 to require him of God, demands to have him delivered up to him, as to a lictor or executioner, 〈 in non-Latin alphabet 〉 to sift and shake him terribly; and that perhaps is the meaning of his 〈 in non-Latin alphabet 〉 , seeking whom he may devour, 1 Pet. 5. 8. and if God think fit to answer this request of his, then God is said to deliver up to Satan: and from that course of God's is that discipline of the Apostles transcribed and copied out in the censures of the Church, which therefore are thus expressed.

[ f] Ib. Destruction of the flesh ] That Satan had (when he was permitted by God for sin) power to inflict diseases on men's bodies, appeareth by what hath been said Note e. and by most of Christ 's cures of men possessed with devils, those possessions being generally accompanied with some ordinary disease, discernible by the symptoms there mentioned, the Epilepsie, and the like. And to this purpose 'tis observable what we find in the Jerusalem Targum on Gen. 2. 14. supposed to be said to the serpent by God, Cùm filii mulieris praecepta legis deseruerint, nec mandata observaverint, tu (that is, the serpent) firmus eris, & percutiens eos in calcaneo eorum aegritudine afficies, When the children of the woman shall forsake the commandments of the law, thou shalt be strong, and shalt strike them on the heel, and inflict sickness upon them.

[ g] V. 9. Company with fornicators ] What is the meaning of 〈 in non-Latin alphabet 〉 , whether only interdicting Ecclesiastical assemblies or farther excluding from civil commerce, is a matter of some question. In favor of the former of these, we may here observe one thing in the Context, that 'tis somewhat which the Apostle had before these words written to them about, 〈 in non-Latin alphabet 〉 , &c. I wrote to you in an Epistle; where there is no enforcing reason to conclude that the Apostle refers to some former Epistle of his (not now extant, nor anciently mentioned by any) the words being very capable of this other rendering, that in this Epistle he had so written to them, and so he did v. 2. of this Chap. Just as Gal. 1. 9. As we have before said, even now again I say, the word 〈 in non-Latin alphabet 〉 , before said, looking no farther off then to the eighth verse immediately precedent, where that was said that v. 9. is repeated by him. As for the 〈 in non-Latin alphabet 〉 but now I have written v. 11. which may seem to oppose this to some former Epistle, there is no force in that. For the 〈 in non-Latin alphabet 〉 now is not always a note of time, but, as 'tis ordinary amongst us, of transition, thus; When I wrote to you not to converse with fornicators, I meant not the heathen fornicators, but I wrote to you only in reference to the Christian professors guilty of those sins. But whether this be so or no, yet 'tis apparent that v. 11. which refers undoubtedly to this Epistle, the same phrase is used, 〈 in non-Latin alphabet 〉 not to converse with them, which will therefore make it reasonable to explain this phrase by that which is mentioned v. 2. 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 , removing the offender from among them, which is the ordinary phrase for Excommunication (see Note c.) and the brief of the sentence set down v. 3, 4, 5. I have judged, &c. and then there will be no necessity of extending it any farther, then to not joining with such an one in sacred meetings, excommunicating, delivering up to Satan; and so 2 Thess. 3. 14. 〈 in non-Latin alphabet 〉 , have no fellowship with him, that he may be ashamed, may refer to these censures of the Church inflicted on the 〈 in non-Latin alphabet 〉 , disobedient, or refractary there. But then a second circumstance in the Context will be observable, that v. 11. where the 〈 in non-Latin alphabet 〉 is repeated again, there is added to it, 〈 in non-Latin alphabet 〉 , nor to eat with such an one. This is indeed more likely to belong to the interdicting all familiarity of civil commerce, and the rather, because the Jews thought it unlawful to eat with the Samaritans, Publicans, and sinners ( 〈 in non-Latin alphabet 〉 , they will have nothing to do with such, and, Why eateth your Master with such? say they to Christ 's disciples) and a special example we have of it, 3 Macc. where speaking of the 〈 in non-Latin alphabet 〉 , desertors, apostates from their Law by any notorious breach, 'tis said, 〈 in non-Latin alphabet 〉 , they expressed a detestation of them, judged them as enemies of the nation, and denied them the civility of common commerce and good usage; and the same is called afterward in that place 〈 in non-Latin alphabet 〉 a separating from them, 〈 in non-Latin alphabet 〉 (though it be corruptly and without sense read 〈 in non-Latin alphabet 〉 ) aversation, and expressed by 〈 in non-Latin alphabet 〉 , they appeared enemies to them. And 'tis certain that the Jewish 〈 in non-Latin alphabet 〉 or first degree of Excommunication, being a separation or remotion ad quatuor passus, not suffering any man to come within four paces of him that was under that censure, was an interdiction of civil familiar converse, or of eating with him. And for this there is one farther argument from ver. 10. For if he had meant only Church-assemblies, the caution he there interposeth of not extending it to Heathens had been superfluous, since they who never were within their communion could not be ejected out of it. And so again the reason he gives for their converse with them, for else they must needs go out of the world, seems to denote a civil commerce, which is here interdicted. It is true indeed that the not-eating with the Fornicator may be also applied no farther then to sacred converse (and accordingly the words may be thus read, 〈 in non-Latin alphabet 〉 , including what is between in a parenthesis, not to join, nor eat with such a man ) for in those they eat together, 〈 in non-Latin alphabet 〉 , saith S. Jude, v. 12. feasting together in their agapa, the common suppers that accompanied the Sacrament in this Epistle chap. 11. 20. and when fornicators, &c. were received or admitted there, S. Jude calls them 〈 in non-Latin alphabet 〉 spots in their feasts, unfit to be present there, as blemished sacrifices to be offered to God. And if there be anymore then this meant by the 〈 in non-Latin alphabet 〉 not eating with them, it must probably relate to the particular case of the Church of Corinth at that time, as being then torn asunder with schisms ch. 3. 4. & ch. 11. 1, 8. in which case the censures of the Church being neglected (ch. 11. 31. and so here v. 2.) the Apostle might think fit to prescribe to private Christians this method of showing their dislikes, by avoiding all civil commerce or familiarity with no • orious offenders, and that the rather, in respect of the scandal of such sins, that being not practiced by the Gentiles there, but detested by them, v. 1. could not be committed by Christians among them, without bringing great reproach on Christianity: And that would not be removed by exclusion from sacred meetings which could not be visible to the Infidels, and therefore might fitly be provided for by this separation from familiar converse or society, an expression of a clear detestation of so foul facts. And so 'tis possible the Apostle might design his exhortation Rom. 16. 17. to mark such as cause divisions, &c. among them, and avoid them, and 2 Thess. 3. 14. to note him that obeys not S. Paul 's orders by Epistle, and have no company with him, as a direction not only for the public censures in a quiet Church, where they may be seasonably exercised, but also what private Christians were to do for the discountenancing of offenders in case of schism, and of either the neglect or unefficaciousnesse of the censures of the Church. And to that also may be applied that of Christ, Mat. 18. 17. Let him be to thee an heathen, and a publican; it being in this case reasonable for private Christians to restrain themselves towards those who resist all fraternal methods of charity and by outward behavior to show a dislike of their contumacy and obduration, especially when an Apostle at a distance shall pass that judgment on any particular man, and the present state of the Church leave no place for expectation of formal censures, the law of Charondas being not unreasonable in this case, 〈 in non-Latin alphabet 〉 , That no man converse with a wicked man or woman, or bring a reproach on himself, as if he were like him. But this is not to be thought necessary, but when it is by the Governor of the Church, as 'twas here by S. Paul, prescribed; nor prudent, but when by so doing we may hope to bring offenders to some sense of their faults. And whensoever it is done, it ought only to be designed to charitable ends, and not to gratify a man's own pride or wrath, to express animosities or revenges on any.

[ h] V. 10. Extortioners ] What 〈 in non-Latin alphabet 〉 signifies here is somewhat uncertain. That which the other sins with which 'tis mentioned incline it to, is, that it denote violence or rapes, forcing or ravishing to uncleanness, the 〈 in non-Latin alphabet 〉 2 Pet. 2. 13. preying like vultures on all that come near them. The literal notation of the word from 〈 in non-Latin alphabet 〉 rapio, by which, as by 〈 in non-Latin alphabet 〉 , the Hebrew 〈 in non-Latin alphabet 〉 is rendered. This was the sin of Sodom, forcing of strangers, and even of the Angels when they came into the city to destroy it. And this is it which seems to be meant by the earth's being full of violence, Gen. 6. 11. joined with the corruptnesse of it before God; for which two there joined together (as 2 Pet. 2. 12. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 taking and corrupting ) the word corrupt is used alone ver. 12. which, we know, in the New Testament signifies those pollutions, (see Note on 2 Pet. 1. b. and 2. b.) which probably were the sin of the old world, a consequent of the sons of God seeing and marrying▪ with the daughters of men, v. 1. (the like as happened •• ter on the like occasion, Num. 25. 1.) and they are therefore joined with Sodom in this matter, 2 Pet. 2. 5, 6. For to that of Uncleanness it is that this whole Chapter belongs, on occasion of 〈 in non-Latin alphabet 〉 unlawful lusts and incest, at the beginning. And to that of violence or ravishing, or using to unnatural sins, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ordinarily belongs. Thus in Harmenopulus 〈 in non-Latin alphabet 〉 . 5. 〈 in non-Latin alphabet 〉 . (where 〈 in non-Latin alphabet 〉 , the goods of the ravisher shall be carried and forfeit to the Exchequer,) the word is used in this sense. So in the second book of the Sibylline Oracles (written, I suppose, by some ancient Christian) with

those that had put off all shame are joined 〈 in non-Latin alphabet 〉 , forcers, violaters of chastity, and p. 216. with 〈 in non-Latin alphabet 〉 , and (which is in effect all one with 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 here, inordinate lusters and idolaters ) there is joined violent forcers, and persons of impudent lusts, and 〈 in non-Latin alphabet 〉 secret loves and adulteries, to which the brimstone, the portion of Sodom, should be allotted, And thus, I conceive, it is that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , violence and incontinence, are joined together, Mat. 23. 25. and opposed both to 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , pure and cleansing, v. 26. where S. Luke, c. 11. 36. in stead of 〈 in non-Latin alphabet 〉 incontinence, hath 〈 in non-Latin alphabet 〉 villainy or wickedness, as that is used, here v. 13. and in Genesis c. 6. 5. in this sense for abominable lusts. The full description of this will be best fetched from Strabo, l. 10. setting down the customs, and among them the amours of the Cretans, altogether after this manner, of force and rape, 〈 in non-Latin alphabet 〉 , they do not get their beloved youths by persuasion, but by force. The lover, saith he, some three days before tells the friends, that he means 〈 in non-Latin alphabet 〉 , to commit the rape, and they must not hide the youth or divert him from walking, his wonted way; for to do so is to confess that he is not worthy of such a lover. The whole manner of it is there set down, not worthy to be here transcribed, by which 'tis plain that this of 〈 in non-Latin alphabet 〉 rape was among them the ceremony of their Mascula Venus, and very creditable and customary among them, and 〈 in non-Latin alphabet 〉 , 'twas a shame to any handsome youth of good parentage not to have some such lover, that should take him by violence; which being the heathen custom of this Island of Crete, may well be thought to have given occasion to that direction of S. Paul Tit. 1. 6. that he that were chosen to be Bishop should be such an one who had faithful children, 〈 in non-Latin alphabet 〉 not accused of riot, not guilty of having suffered any such villainy as this.

[ i] Ib. Idolaters ] That 〈 in non-Latin alphabet 〉 here is not to be restrained to the particular sin of worshipping pictures or images, will be probable by the rest of the sins which are joined with it, for which a Christian professor is to be excommunicated v. 11. It seems rather to refer either to the joining in the Idolfeasts, of which the Gnostic heretics were guilty, or else to those filthy practices so frequent and customary in their mysteries, as prime rites of the heathen false worships, and taken up in a most vile manner by the Gnostics also. That the word should thus be used, will appear most reasonabe, 1. because of the words used in the Old Testament to signify an idol; 〈 in non-Latin alphabet 〉 is one which signifies pollution, or filth, by which any man is contaminated, and which is sometimes rendered 〈 in non-Latin alphabet 〉 abomination, and the false God or idol meant sometimes when 〈 in non-Latin alphabet 〉 abomination is used, as Wisd. 12. 23. referring to those abominable sins which those idol-worships were commonly guilty of; and to the same purpose is it that the Hebrew 〈 in non-Latin alphabet 〉 , abomination or filthiness, commonly rendered 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , abomination or pollution, is sometimes 〈 in non-Latin alphabet 〉 idol also. And so saith Lyra on Gen. 21. of the word 〈 in non-Latin alphabet 〉 that it signifies idololatrantem, and coeuntem or lascivientem, idolatry, and any act of uncleanness or lasciviousness. 2 ^d lie, Because their heathen worships were so full of these foul sins. Thus Wisd. 14. after an enumeration of many other wickednesses in their 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , sacrifices and secret mysteries. v. 23. (that Cereris arcanum, the secret of Ceres in Horace, secreta Ceres in Seneca, Hercul. Fur. and Cadmaeis orgia condita cistis, in Oe • eus ) he concludes with 〈 in non-Latin alphabet 〉 , pollution, inversion of nature, confusion of marriages, adultery and shameless uncleanness, v. 26. and concludes that the worship of nameless idols, or idols not to be named, is the beginning and cause and end of all evil, v. 27. So Jer. 44. 19. when they that dwelt in Egypt justify themselves to Jeremy, that they did no harm in their sacrifices to the Queen of heaven, because they did it not secretly, without the privity of their husbands, 'tis clear that there were such night sacrifices used by women, and suspected and disliked by their husbands. Thus 1 Kin. 14. 24. after the mention of idols and groves, it follows that there were Sodomites in the land, doing according to the abomination of the heathens which the Lord had cast out before the children of Israel; which withal notes the particularity of the sin of the Amorites and other nations, for which they were rooted out, set down more fully Lev. 18. 24, 25, 27, 28. and an express threat from heaven v. 29. that Whosoever shall commit any of these abominations shall be cut off from among their people. To which purpose no doubt it was, that the sign of God's covenant with his people was that of Circumcision, 〈 in non-Latin alphabet 〉 , a sign of the excision of pleasures, saith Philo, noting the casting off that 〈 in non-Latin alphabet 〉 superfluity of naughtiness, which had been practiced among those nations; and the same is more then intimated in our Baptism, the outward part of which is 〈 in non-Latin alphabet 〉 , the washing away the filth of the flesh, and signifies the forsaking of all the sinful lusts thereof. So 1 Kin. 15. 12. the Idols and the Sodomites are mentioned together, and 2 Kin. 23. 7. the houses of the Sodomites are cast down. Where there is also mention of the groves for those dark purposes, by which, under the name of Ash • eroth, Astarte seems to be designed. So when the Babylonians made Succoth Benoth, that signifies the tents of Venus, in which the Virgins were solemnly prostituted to the honor of that false Goddess, under the title of Mylitta; and so the prostitution of their daughters for the honor of their God's, which is mentioned not only by Herodotus l. 1. and Serabo l. 16 but in the Epistle of Jeremiah ver. 43. where as the 〈 in non-Latin alphabet 〉 (from the Hebrew 〈 in non-Latin alphabet 〉 apertura ) hath an unclean notation in it; so the cords there mentioned are the signs of their foul vows and obligation to pay their sacrifices before they went. So Isa. 57. 5. You that inflame yourselves with Idols under every green tree, noting that prostitution of men and women in the groves about their Idol-Temples, in honor of their false gods. So 1 Mac. 5. 43. the Temple that was at Carnaim is expressed 2 Mac. 12. 26. to be the Temple of Venus, for so 〈 in non-Latin alphabet 〉 signifies, 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 being with the addition but of an 〈 in non-Latin alphabet 〉 all one with 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , and with 〈 in non-Latin alphabet 〉 Athara, or 〈 in non-Latin alphabet 〉 , the expression of, and title for Venus. And 2 Mac. 6. 4. when the Heathens profaned the Temple of God and transformed it into the Gentile worships, the first things that is mentioned is their 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , luxury and unclean night-meetings (so the Scholiast on Theocritus explains 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , &c. committing all filthiness in the precincts of the Temple. And so there is more then a trope or figure in it, that Idolatry in the scriptures of the Old Testament is so oft expressed by fornication, having so much of the reality of that vice in it, Philo calling the 〈 in non-Latin alphabet 〉 , sensual inordinate pleasures, 〈 in non-Latin alphabet 〉 idols, & the heathen idols generally leading into those heathen sins also. Thus in the Sibylline Oracles speaking of the Roman lustrations, l. 3. p. 231. we find all the unnatural villainies mentioned, the same that Rom. 1. 26, &c.

〈 in non-Latin alphabet 〉 , &c. And therefore in those Oracles p. 264. speaking of the Christians giving over Idolatry ( 〈 in non-Latin alphabet 〉 &c.) 'tis added 〈 in non-Latin alphabet 〉 , &c. naming all the nations of the heathen world that were guilty of it; and p. 279. exhorting against Idolatry, Avoid unlawful worships, and serve the living God, keep from adultery and unnatural mixtures; and l. 4. p. 287. the true piety is set in opposition, as to the Idol-worship, so to and all unlawful and abominable lust; and p. 216. the heathens title is- 〈 in non-Latin alphabet 〉 , Idolaters that use stolen venery; and so p. 296. and 315. all to the same purpose, concerning the Romans practice. And infinitely more in other Authors, of the Eleusinia sacra, Cybele 's mysteries, Venus 's and Flora's feasts among the Grecians. By this may appear the notion of 〈 in non-Latin alphabet 〉 Idolater and Idolatry in this place for all those foul sins so practiced by the worshippers of false God's, and from them taken up and improved by the Gnostics. So Col. 3. 5. fornication, uncleanness, 〈 in non-Latin alphabet 〉 , evil concupiscence and inordinate desire, 〈 in non-Latin alphabet 〉 , which is Idolatry, where Saint Cyprian, Ep. 51. will have 〈 in non-Latin alphabet 〉 refer to all the foregoing sins, for which the wrath of God comes, &c. So Eph. 5. 5. Every fornicator, and unclean person, and 〈 in non-Latin alphabet 〉 inordinate luster, who is an idolater. To this may be refer'd that of Maimonides, More Neboch. l. 3. c. 37. speaking of the unnatural sins of the Gentiles, and instancing in one of them, Propter hoc, saith he, prohibitae sunt commixtiones, scilicet insitio arboris in aliam speciem, ut elongemur à causis Idololatriae & fornicationum, making Fornication, in that notion of sins against nature, to be all one with Idolatry, or that which Idolaters freely practiced. This may be also the notation of Idolaters, when the Apostle saith, 1 Cor. 10. 6. Be not ye idolaters, as were some of them, as it is written, they sat down to eat and drink, and rose to play, for the Greek 〈 in non-Latin alphabet 〉 there rendered to pla • , may refer in that place to those sins of uncleanness; see Note on that place. But no question, this is the meaning of 〈 in non-Latin alphabet 〉 abominable, nefarious idolatries, 1 Pet. 4. 3. as appears by the 〈 in non-Latin alphabet 〉 just before, that is, the 〈 in non-Latin alphabet 〉 unnatural sins of uncleanness, in Phavorinus, and the 〈 in non-Latin alphabet 〉 v. 4. confusion of sexes, and all kinds of villainy not to be named, as those words denote; see Note on that place. And so most manifestly in this Epistle c. 6. 9. where fornicators, idolaters, adulterers, effeminate, abusers of themselves with mankind, &c. are joined together in the same matter. And Gal. 5. 20. where among the works of the flesh are in the front, adultery, fornication, uncleanness, lasciviousness, idolatry, &c. all clearly of a making, if this notion of idolatry be accepted. And Rev. 21. 8. where among the severals, to which fire and brimstone belong, (the portion of Sodom ) we have 〈 in non-Latin alphabet 〉 abominable (in the sense that c. 17. 4, and 7. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 abominations and uncleanness of fornication, are put together) fornicators, idolaters, &c. and c. 22. 15. fornicators, idolaters, &c. And this sure was it that Saint John refer'd to in his first Epistle c. 5. 21. when he persuades his little children, his new converts, to keep themselves from idols, that is, from those Gnostic practices, which had overrun all Asia, as appears by the Epistles to the Churches there, Rev. 2. and 3. Thus in Polycarp 's Epistle, He that abstains not from unnatural lusts (under the name of 〈 in non-Latin alphabet 〉 , which is there mistranslated covetousness; see Note on Rom. 1. h.) ab Idololatria coinquinabitur, & tanquam inter Gentes judicabitur, shall be infected by Idolatry, and judged as among the Gentiles. And so when Bede on Mat. 5. 32. saith of fornication, that by that word is not only understood Adultery, but omnis concupiscentia vel avaritia (for 〈 in non-Latin alphabet 〉 again) vel Idololatria, every concupiscence, inordinate lust or idolatry. And all these uses of the word Idolatry in the New Testament, distinctly referring to the Gnostics practices, who, as they were content to be present at the idol-sacrifices, making it an indifferent thing (rather then be persecuted by the heathens) so they practiced all these heathen villainies in the highest manner imaginable. I shall add but one testimony more to this purpose, that of the Illiberitane Council, Can. 2. Flamines, qui post fidem lavacri & regenerationis sacrificaverunt, eo quod geminaverint scelera, accedente homicidio, vel triplicaverint facinus, cohaerente moechiâ, placuit, &c. The priests that, after the receiving the faith, and being baptized, have sacrificed, in respect that they have doubled their sins by the accession of homicide (the bloodshed in the Gladiators prizes, which were ordinarily joined with their heathen sacrifices) or trebled them by the adherence of adultery, or sins of uncleanness, 'tis decreed, &c. where, it seems, these followers of the Gnostics, that, after the receiving of the Christian faith, sacrificed as heathen priests, undertook the office of their Flam • s, lay under a treble guilt, worship of false God's, bloodshed, and uncleanness also.

[ k] V. 11. Railer ] That 〈 in non-Latin alphabet 〉 signifies a railer or opprobrious, contumelious speaker, there is no doubt; but that it signifies reproachful actions, as well as words, there is as little question, and therefore Hesychius that renders it 〈 in non-Latin alphabet 〉 in reference to words, renders it 〈 in non-Latin alphabet 〉 a contumelious person, it may be, in respect of actions also. And then it may be here another notation of the heathen Gnostics sins of uncleanness, which in all languages have been civilly expressed by words that note contumely or reproach. So in the Sibylline Oracles,

the contumelious using of mankind, abominable and base. So when the Apostle calls them 〈 in non-Latin alphabet 〉 , infamous, dishonorable. So to abuse or defame, in English, is ordinarily taken for these sins of uncleanness committed on any, and in the Hebrew dialect, to mock (and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , see Note on 1 Cor. 10. c.) as of Joseph, He hath brought in an Hebrew to mock us, Gen. 39. 14. and so saith Lyra of 〈 in non-Latin alphabet 〉 to mock (mentioned Note h.) that it notes ludentem & coeuntem, mocking and d • filing. And thus sure it may signify in this place; and so all that are mentioned here will be reducible to the same head, of sins of Uncleanness or Incontinence, save only that of Drunkenness, which, as another heathen rite, and sensual sin, is fitly joined with them. But if this be not it, it may then, according to the ordinary use of the word for reproachful speeches, refer to the uncharitableness of the Gnostics in accusing the Christians, and so stirring up persecutions against them.

[ l] V. 12. For what have I to do— ] Some doubt there is of the reading and rendering the words from this place, to the end of the chapter. Theophylact tells us of some that set the point after 〈 in non-Latin alphabet 〉 , and then began a new sense without an interrogation. And then the reading must be, what have I to do to judge those that are without? No, Judge ye those that are within, adding as in a parenthesis, (but those that are without God judgeth) and ye shall take away the evil from among you, which best agrees to the 〈 in non-Latin alphabet 〉 ( and, not therefore ) in the Greek, and to the reading of Chrysostom and Theophylact, who read 〈 in non-Latin alphabet 〉 , ye shall remove the evil thing, (not 〈 in non-Latin alphabet 〉 remove the evil or wicked person) from among you, referring, say they, to the passage in the Old Testament, Deut. 13. 5. and 22. 21. And accordingly Theodoret and the vulgar read 〈 in non-Latin alphabet 〉 the evil. For this later part, that this reading and rendering is to be adhered to, there will be little doubt to any that considers how evidently these last words 〈 in non-Latin alphabet 〉 — and ye shall remove the evil from among you, refer to the phrase in the Old Testament, Deut. 22. 21. (though there the Rome Edition reads corruptly 〈 in non-Latin alphabet 〉 ) all the question is of the former part, which depends on the pointing of the 〈 in non-Latin alphabet 〉 , of which Theophylact adds, 〈 in non-Latin alphabet 〉 , some read it conjoined with what follows, and by way of interrogation, as we do, and all the Copyes that now we meet with. And that I prefer this reading, beside the consent of Copyes, these are my reasons. 1. Because the Context agrees very well to it, the thing that the Apostle now hath in hand, being to disclaim meddling with heathens, in the beginning of the verse, upon which that which is here added, 〈 in non-Latin alphabet 〉 ; if it be read all in one interrogation, Do not ye judge those that are within, but those that are without God judgeth? will follow, & cohere very commodiously; for thus it willly. I have nothing to do to judge those that are without, but as ye, that is, the Church, use to censure those that are within, who belong to your cognizance, so for all others they must be referred and left to God's tribunal: (many speeches of this kind are taken notice of, Note on Matt. 9. d.) 2 ^d lie, Because in the former reading, 〈 in non-Latin alphabet 〉 is made an answer to 〈 in non-Latin alphabet 〉 , which I believe to be without example, the question by 〈 in non-Latin alphabet 〉 being so strong and familiar a negative, that generally there is not any negation added to it, and if there were, 〈 in non-Latin alphabet 〉 would be it most regularly. 3 ^d lie, Because 〈 in non-Latin alphabet 〉 is very frequently an interrogative form, and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the forms of answering the question, and that argues the necessity of retaining the second reading. The only difficulty remaining is how 〈 in non-Latin alphabet 〉 , and ye shall take away the evil from among you, shall fitly connect with this sense. For that 〈 in non-Latin alphabet 〉 should be rendered therefore is not very reasonable, and that also which supposeth the right reading to be 〈 in non-Latin alphabet 〉 , take away the evil person, not 〈 in non-Latin alphabet 〉 , ye shall take away the evil thing, which we have already with great reason pitched on for the true. The probablest way to salve this difficulty is, either to affix these last words of the Chapter, and of this matter, as a testimony out of the Old Testament, to conclude, and to belong to the whole business of this Chapter, that by their obeying his directions in it, they should thus put away the evil from among them, and secure themselves from the punishments which else might fall on them, among whom notorious sinners were thus permitted to live impune as it had oft fallen out among the Jews: Or else to put the whole 12 ^t h verse, and the beginning of the 13 ^th , in a parenthesis (and not the beginning of the 13 ^th only) and then to read it in sense thus, from v. 11. But now I have written to you not to accompany, or so much as to eat or use any familiar converse with any unclean or drunken professor, and by so doing ye shall put away the evil from among you: secure your selves from the judgments, which else you have reason to fear will come upon you, then adding the parenthesis in its due place, to give an account of his restraining these censures to professors or Christians only. And this seems the fairest way of composing all difficulty.