Annotations on the New Testament

Annotations on Chap. V.

[ a] V. 3. As it were fire ] That the words, 〈 in non-Latin alphabet 〉 , as fire, are to be joined with 〈 in non-Latin alphabet 〉 , ye have treasured up, and not with the former, the sense doth much enforce, and the ancient manner of writing without points doth well permit; and it hath a special significancy in this place, agreeable to the times wherein this Epistle was written. For the last days, being the time of the Jews destruction, (see Note on Act. 2. b.) and to treasure up wealth as fire, being no more then to lay up their wealth so as it should mischief, and devour, and consume, instead of advantaging them, this is here most truly said of the uncharitable and unchristian Judaizers at that time, in respect of the destruction of that people approaching, where the rich misers were the most miserably harrass'd of any. See Note on Rev. 9. c.

[ b] V. 7. Coming of the Lord ] The coming of the Lord is here expressly defined by Oecumenius to be 〈 in non-Latin alphabet 〉 the expedition of the Romans, to which he there applies the words of Christ concerning John, If I will that he tarry till I come, 〈 in non-Latin alphabet 〉 , For the time of this life was to him extended until the taking of Jerusalem, and a little beyond it.

[ c] V. 9. Grudge not ] The practices of the Zealots among the Jews, a little before the great miserable destruction of that people, are often mentioned in Josephus, and referred to in this Epistle especially, and in those of S. Peter, written about the same time and to the same persons that this of S. James was, viz. to the dispersed of the Jews. And although those to whom the Epistles were directed immediately were the Jewish Christians, yet of these there were so many that did stand for the continuance of the Mosaical Law, and so were Judaizing Christians, and these lived so intermixtly with the unconverted Jews themselves, and so maliciously acted with them to the persecuting of the Orthodox Christians, that as some passages of this Epistle seem to belong only to the Jews unconverted, as the former part of this Chapter till ver. 7. so many more pertain to those that went on with them in their sins, those that reconciled Christianity and the world, and all the most enormous sensual sins, c. 4. 4. and particularly the outrageous practices of the Zealots. For so it appears by Act. 21. 20. that many myriads of converted, or believing, Christian Jews were all 〈 in non-Latin alphabet 〉 , of the number of the Zealots, that were very vehement persecutors of all that stood not for the Law of Moses. To these refers the unruly tongue c. 3. compared to a fire that kindled so much matter, made such combustions among them, 〈 in non-Latin alphabet 〉 setting into a flame the whole wheel, or course, of affairs, v. 5, 6. untameable, v. 8. full of cursing and bitterness, v. 10, 11. and in plain words 〈 in non-Latin alphabet 〉 bitter zeal, v. 14. and again 〈 in non-Latin alphabet 〉 zeal or envy, v. 16. and from thence 〈 in non-Latin alphabet 〉 , sedition, or tumultuousnesse, and every evil deed, the very character of the Zealots in Josephus: so again, c. 4. the 〈 in non-Latin alphabet 〉 the wars and quarrels among them, ver. 1. which, as it is observed, were first intestine among themselves, begun by those of the Zealots, and so prepared them to their wretched desolation when the Roman Eagles came: and more punctually v. 2. 〈 in non-Latin alphabet 〉 ye kill and envy. And to this purpose the 〈 in non-Latin alphabet 〉 here most properly belongs, which though it signify sighing, or groaning, or murmuring, yet because that is an effect of envy and emulation, which sighs at other men's prosperity, and because envy proceeds wholly from uncontentednesse, (as in the story of Cain it appears, first his countenance was sad, and then he maligns and slays his brother;) therefore by a figure it is set to signify the same thing that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , envy and bitter zeal had before so often done.

[ d] V. 12. Condemnation ] The ancient Copies generally (and, beside those produced by others, the forementioned in Magdalene College Library in Oxford ) read 〈 in non-Latin alphabet 〉 into hypocrisy. The word 〈 in non-Latin alphabet 〉 in the Septuagint signifies 〈 in non-Latin alphabet 〉 false speaking; for the Hebrew 〈 in non-Latin alphabet 〉 , which vulgarly signifies to be an hypocrite, to dissemble, signifies also to lie, to deceive, to deal fraudulently (as near in signification as in sound to our Knave, as it is now used among us:) and so one of these is taken for the other, the word 〈 in non-Latin alphabet 〉 set to signify 〈 in non-Latin alphabet 〉 , false speaking. And then the exhortation of this place will be parallel to that of Philo, 〈 in non-Latin alphabet 〉 It is best not to swear at all, but to take such care of speaking truth with every man that our words may be thought to be oaths. And that of the Arabians, Let thy speech be I and No, that thou mayst be a true speaker among all men; and Joseph. de Bell. Jud. l. 2. c. 12. of a sort of Jews, 〈 in non-Latin alphabet 〉 , All that is said by them is stronger then an oath. Swearing is forbidden by them, counting it worse then perjury, and affirming that that man is already condemned as unsit. to be trusted, which is not believed without calling God to witness.

[ e] V. 14. Elders of the Church ] What is here meant by 〈 in non-Latin alphabet 〉 , Elders of the Church, is not easy to be determined. If there were at the time of the writing this Epistle, beside the several Bishops in each Church, a second order, of Presbyters under the Bishops, and above the Deacons, and of them more then one in each Church, it would then be most reasonable to interpret this place of those. But because there is no evidence whereby these may appear to have been so early brought into the Church, (see Act. 11. b.) and because 〈 in non-Latin alphabet 〉 in the Plural doth no way conclude that there were more of these Elders then one in each particular Church (anymore then that the sick man was bound to call for more then one) and because 〈 in non-Latin alphabet 〉 , Elders of the Church, was both in the Scripture-style (see Note on Act. 11. b.) and in the first writers, the title of Bishops, and because when there were secondary Presbyters more then one in every city, the sick man cannot be thought obliged by this Text to call for the whole college, or one sick man for more then one; and lastly, because the visiting of the sick is anciently mentioned as one branch of the office of Bishops; therefore it may very reasonably be resolved, that the Bishops of the Church, (not the Elders of the Jewish Synagogue, but the Bishops of the Christian Church, Seniores Christianae congregationis, as Erasmus paraphraseth it, the Elders, or Governors, of the Christian congregation ) one in each particular Church, but many in the universal Church, and so also many in the Church of the dispersion, to which this Epistle is addressed, are here meant by S. James. Thus in Polycarp's Epistle to the Philippians, where the 〈 in non-Latin alphabet 〉 Elders being the highest order mentioned, and those to whom 〈 in non-Latin alphabet 〉 judicature belongs, may (as in Papias, and Irenaeus, and Clemens Alexandrinus, and Tertullian they do) most reasonably be conceived to denote Bishops. One part of their office is set down, that they are 〈 in non-Latin alphabet 〉 , those that visit all the sick. And accordingly so it most probably must in this place.

[ f] Ib. Anointing him with oil ] That anointing with oil was a ceremony sometimes used by Christ and his Apostles in working their miraculous cures, healing diseases, and casting out devils, appears Mar. 6. 13. where at the Apostles going out, it is said, that they cast out devils, 〈 in non-Latin alphabet 〉 , and anointed many sick persons with oil, and cured them. Another ceremony there was used to the same purpose, imposition of hands, Mar. 16. 18. and Act. 9. 17. and 28. 8. And to these prayer was added as the more effectual and substantial performance, of which Unction and Imposition of hands were only the ceremonies; and this prayer commenced in the name of Christ, or else the name of Christ, in prayer, called over the sick. And by these means, together with the sick man's examining, and confessing, and sincerely forsaking whatsoever sin he stood guilty of, either toward God or man, it was ordinary, while those extraordinary gifts remained in the Church, for diseases to be cured, and health restored to the sick, without the use of any other means, of physic, &c. where as the prayer of faith, or calling the name of Christ over the sick, was the means of curing the disease, v. 15. and so Act. 3. 16. Christ's name hath made this man strong, and the faith which is by him hath given him this perfect soundness; so the ceremony, whether of Oil or Imposition of hands, was indifferently either used or not used by them. In the Gospels many such cures are wrought without either; and so in the Acts by taking by the hand, by embracing, c. 3. 7. c. 20. 10. and by his bare word, ch. 9. 34. and so again ver. 40. and c. 14. 10. and c. 16. 18. and 19. 12. From whence it appears, First, to what end this Unction was used, precisely to that of miraculous healing, or recovering the sick to health; and that not through any efficacy or virtue in the oil, but directly the contrary, as touching the eyes, laying on the hands, and saying the word, were used, none of which have any natural force in them, nor were used on other design then to demonstrate the miraculousnesse of the work, which was wrought without any contribution of means. Secondly, that this usage, as a bare ceremony, was not instituted by Christ, or any way commanded to be continued by the Apostles or their successors in the Church, even while the gifts of healing did continue among them, but was by the Apostles themselves very frequently omitted in their working of cures. Thirdly, for that use of unction or enoiling, as a viand to those that depart out of the world, there being nothing said of it here (but on the contrary the whole use of it in order to the recovering of the sick,) there is no color of ground for asserting it, nor obligation to the use of it, to be met with in the New Testament; and therefore allowing it to be a bare ceremony, or a sign of our spiritual cure, it is strange how it should come to be esteemed a Sacrament, and that distinguished from Absolution on the sick bed, and as such, be deemed necessary to all that depart out of this world, and used to them only when it is thought certain that they will dy, and all this merely on the authority of this one place, where it is designed on purpose to the recovering of the sick person. Fourthly, that even, in order to the recovering of the sick, it is not now a ceremony of any propriety or fitness for use, the gift of miraculous healing being not now pretended to in the Church, and therefore this ceremony which was then sometimes attendant on that gift, and was adjoined to the exercise of it, on purpose to show that it was clearly a gift, operating without natural means (to which end the unefficaciousnesse of unction was very proper) must long since cease to have any propriety. Mean while the other parts of S. James 's direction here to the sick are very worthy observing in order to our present practice; that they should call for the Elders of the Church; that those Elders should pray over, or for them, and that in the name of our Lord Jesus; that if the sick have upon examination been found guilty of any sin or sins, which may probably have brought that admonition from heaven (that sickness) upon him, he confess them to God, and if they be trespasses against a brother, confess them to the injured person, and desire his reconciliation also, and in either case approve the sincerity of his resolution, contrition and change of mind to the Elder or spiritual person, who may be deemed in many respects more likely to pass a right judgment on it then he can on himself, and by his office is rendered most fit to be thus entrusted and employed; and then lastly, that upon a due performance of all this, and upon a due preparation of the patient, and expression of his sincere desire of it, the Absolution of the Church should be afforded him. And as this may be a very proper method to be used for the obtaining the peace of God, and of real comfort to the true penitent soul; so may it now by the blessing of God, in case the disease was sent for such correction, be a most probable means, together with the skillful directions and applications of the Physician, and a patient submission to them, 〈 in non-Latin alphabet 〉 , to recover the diseased: and to qualify him to receive benefit by the Physician, and to partake of the promise here, 〈 in non-Latin alphabet 〉 , The Lord shall raise him up, when he in wisdom and mercy shall see that fittest for him; and the like may be said of all other afflictions. For as certainly as God hath the disposing of the world, every particular disease that befalls any is sent by him, and from him comes with some commission, whether to remove out of this world, or to exercise patience, or to mortify sin, or to call to reformation; and if the latter be it (as I think I may truly say most commonly it is, and it is most safe to suspect and examine always whether it be not so) then nothing can more contribute to the remove of this evil then to take away the cause of it, and to perform that work for which it was sent, according to what we find in the cures wrought by Christ, that the forgiving of the patient's sins, Son, thy sins are forgiven thee, is the ordinary preface to his recovery. And so Ecclus 2. 11. before God's releasing, or delivering, in time of tribulation, there is first his 〈 in non-Latin alphabet 〉 remitting of sins, as 2 Mac. 3. when Heliodorus had been scourged for his sacrilegious enterprize, and the high priest offered sacrifice for his recovery, v. 32. the Priest is said to have made an atonement, and God thereupon to have granted him life, v. 33. And so in Hezekiah's sickness, when the Prophet is sent unto him, this is the method of his recovery. And accordingly the son of Sirach counsels, Ecclus 38. 9. My son, in thy sickness be not negligent: but pray unto the Lord, and he will make thee whole. Leave off from sin, and order thy hands aright, and cleanse thy heart from all wickedness. Give a sweet savor, and a memorial of fine flower; and make a fat offering, as one that is to dy. Then give place to the Physician, for the Lord hath created him.—There is a time when in their hands there is good success. And why may not this be that time which I now mention? The errors of the Romish practice in this point are very sufficiently provided against by our Bishops in the days of Henry the Eighth, in their book set out by the King, and entitled, A necessary Doctrine and Erudition for any Christian man, upon the head of Extreme Unction. It is agreeably the grave and sober conclusion of Cutbert Tonstall Bishop of Durham at that time in his book Contra impios blasphematores Dei praedestinationis, p. 53. speaking of these very words of S. James, Hanc salutarem admonitionem sequens Ecclesia Catholica suadet ante ulla compori adhibenda humana medicamenta animam Deo esse reconciliandam, ne frustrà laboret medicus illi subvenire quem Deus ob peccatum flagellat, sine cujus priùs obtenta gratia non convalescet aeger, The Catholic Church following this wholesome admonition advises, before men use any human medicines to the body, that their souls be reconciled to God, lest the Physician labor in vain to cure them whom God chastiseth for sin, without whose pardon first obtained, the sick will not recover. This indeed is a proper use of, and conclusion from this Text: and it will hardly without wresting yield any other.

[ g] V. 15. They shall be forgiven him ] That 〈 in non-Latin alphabet 〉 here must be taken Impersonally, and so rendered, absolution, or remission, shall be given him, may appear by the antecedent 〈 in non-Latin alphabet 〉 sins, which being the Plural number cannot be joined with this which is in the Singular, nor is there any other Noun that can belong to it: For if 〈 in non-Latin alphabet 〉 the Lord were the antecedent to it, it must have been in the Active voice, 〈 in non-Latin alphabet 〉 he shall remit them. And thus in all probability it would have been, if it had been a promise of God's pardon or remission; for then, as it was said, the Lord shall raise him up, so would it commodiously have been added, and if he have committed sins, he, that is, the Lord, will remit them. By this Impersonal form therefore somewhat else seems to be meant besides the Lord's remission, and then that, frō the precedent mention of the Elders of the Church, will be concluded to be the absolution of the Church in the hands of the Rulers thereof, the Bishops, of which see Note on John 20. 23. This is of two sorts, first a release of the offender from the public Censures of the Church, Excommunication, &c. (inflicted on scandalous offenders upon public cognizance of their faults) upon repentance restoring such to their communion again: secondly, more private, in case of any wasting sin more privately committed, and in confession revealed to the spiritual person; in which case, upon faithful promise of reformation and obedience to spiritual advice and direction (upon recovery to health) the Elder may and ought to give the sick person the peace of the Church, and the benefit of Absolution. And that being by h • m done Ministerially, and pro officio, and clave non errante, as it brings the blessing and prayers of the Church along with it, so it may reasonably tend to the quieting of the Conscience, and avoiding all scruple and doubtfulness (as our Church affirms in the exhortation before the Communion) and be a means of obtaining a release from the disease, if God see fit, or a pawn and pledge of remission in heaven.

[ h] V. 16. Confess your faults. ] What is the meaning of 〈 in non-Latin alphabet 〉 sins here, is matter of some doubt: For as, according to the notation of the word, it may signify some lapses or lighter sins, and so be opposed to 〈 in non-Latin alphabet 〉 , having committed sins, in the former verse; so by the 〈 in non-Latin alphabet 〉 one to another, adjoining, it may seem to be restrained to trespasses, offenses against the brethren, that is, other men, or Christians, and so to be opposed to 〈 in non-Latin alphabet 〉 sins against God. In either of these notions the 〈 in non-Latin alphabet 〉 confessing one to another will not necessarily import anymore then confessing those lighter sins to any inferior fellow-Christian, or to the wronged brother, the addition of whose prayers may be very useful to the obtaining any mercy from God, particularly that of the 〈 in non-Latin alphabet 〉 healing, that here follows; and the seeking his reconciliation in case of trespass will be a duty, if not of this, of another Text, Mat. 5. 24. and must be performed before there be any reason to hope that God will accept his private offerings or prayers, for the removing that punishment which his injuring his brother hath cried to heaven for and fetched down upon him. But it is to be observed, that the King's MS. reads this place with some variation, 〈 in non-Latin alphabet 〉 , Confess therefore your sins to one another, and so the Latin also. And then as that distinction of the two sorts of sins, heavier and lighter, against God and against the brother, is superseded here; so the 〈 in non-Latin alphabet 〉 therefore, connecting it to what went before, the prayer and absolution of the Elders, and indeed the Elders being the only persons who are supposed to be present there, and whose prayers ex officio will be most fit to be compared with Elias 's praying, v. 17. it must follow, that the 〈 in non-Latin alphabet 〉 one to another must be restrained only to the Elders forementioned (as 〈 in non-Latin alphabet 〉 in the ordinary Copies, 1 Pet. 5. 5. Be ye all subject to one another, must signify, as it is defined by the matter, subjection which is not mutual, nor of superiors to inferiors, nor of equals to equals, but only of inferiors to superiors) and the confessing of sins to them be here prescribed as the preparative and condition of their Absolution. To which purpose it is certain, that as Repentance, if it be sincere, comprehends confession to God, and if the penitent desire to approve the sincerity of it to the spiritual person, and obtain Absolution from him, it is necessary that he make at least a general confession, and such as shall not hide any sort of his guilts from him, (as we read at John Baptists 's Baptism, Mat. 3. 6. and in the story Mat. 19. 18. where the Greek Fathers and Scholiasts agree, 〈 in non-Latin alphabet 〉 &c. Every faithful man ought to tell his offenses, and to renounce and disclaim them, ) and very useful and expedient that he descend to particulars also, that his prayers may be more particularly adapted to his wants, and probably prove more efficacious by this means; so this particular confession will be very advantageous to the penitent for the obtaining direction to the most proper remedies for the resisting and preventing the returns of those sins, in order to his fortifying himself against them.

[ i] 20. Hide a multitude of sins ] What is the meaning of this phrase, 〈 in non-Latin alphabet 〉 , shall cover a multitude of sins, is a matter of some difficulty to determine. It seems to be a proverbial speech, and very near that of Prov. 10. 12. Love covereth all sins: and if by analogy to that it be interpreted, it must signify to cover other means sins from our own eyes, to cause us to look favourably on others faults, to see few faults in them, in order to peaceable and friendly living with them: for thus in that place of the Proverbs the opposition enforceth, Hatred stirreth up strifes, but love covereth all sins; where hatred being opposed to love or charity covering all sins, must also be opposite to stirring up strife, and so must be the composing of our minds, breeding kindness and charity to others, which is done by seeing as few faults in them as may be. And thus the saying of Pythagoras (who is thought to have had some knowledge of the Scriptures of the Old Testament) seems to be interpretable, 〈 in non-Latin alphabet 〉 A garment hides the ill proportions of the body, but good will, or charity, hides sin. But it will be very unreasonable to affix this sense to this place, which speaks of him that converts another from the evil of his ways, and so shall save that other's soul from death, but cannot fitly be said in the future to breed in himself charity to that other, or to look upon his sins with favor and indulgence. It must therefore first be remembered, what hath oft elsewhere been noted, that the writers of the New Testament do make use of phrases or places in the Old, in other senses then what in the fountain belonged to them, not by way of testimony, but by way of accommodation, affixing to the words some sense which they will fitly bear, though not that which had originally belonged to them. And then secondly, 〈 in non-Latin alphabet 〉 , to hide sin, is a known phrase for pardoning or forgiving of sins. So Psal. 32. 1. Blessed is the man whose iniquity is forgiven, and 〈 in non-Latin alphabet 〉 , whose sins are thus covered; and so it may most reasonably signify here. And then the only question will be, whose sins they are which he that converts another to righteousness shall cover, his own or that other man's. That they are not his own, is thought reasonable; because then a man shall be said (or his charity shall be said) to cover, that is, to forgive his sins, which is the work of God only. But that objection is of no force, or if it were of any, it would equally hold against a man's covering another's sins: for neither he nor his charity can forgive another's sins, in propriety of speaking. And therefore there being a necessity to acknowledge some figure in the expression, it will be as easy by that figure to interpret it of a man's own sins, That, as in Daniel c. 12. 3. They that turn many to righteousness shall shine as the stars forever and ever, and as Dan. 4. 27. Nebuchadnezzar is exhorted to break off his iniquities by showing mercy to the poor, and as they that had fallen under the Censures of the Church by sin were, in the ancient Church, according to the Apostolic rules, to fit themselves for Absolution, not only by repenting and reforming their sins, but by addition of 〈 in non-Latin alphabet 〉 , works of charity and mercy; so this great charity of converting any from the error of his way, which is a means of saving the soul of the converted alive, should be very acceptable in the sight of God, and being added to his sincere repentance for his sins, how many soever he hath committed, should be effectual to the obtaining his pardon, through the mercies of Christ under the Gospel. And as this sense seems most agreeable to this place, where there is a double encouragement offered to excite that charity; first, the intuition of the advantage to the receiver, saving his soul alive (which includes, and cannot well be improved with the addition of covering, or forgiving, his sins ) and secondly of the advantage that devolves to himself; so it will be found perfectly concordant with the doctrines and interpretations of the ancient Church, and no way irreconcilable with the merits and satisfaction of Christ (by which only it is that God becomes propitious to our best performances) or the doctrine of Justification by faith, which doth not exclude, but suppose, the rewarding of our charity. If this be the meaning of this place, there will then be little reason to doubt but it is the importance also of the same words, 1 Pet. 4. 8. for charity shall cover a multitude of sins, which are used as an argument to the believing Jews to impress on them the practice of Christian charity then, at that time of the approach of God's judgments on the obstinate persecuting Jews and Gnostics, whose impurities, and hating and pursuing of the Orthodox Christians, were sure to bring vengeance suddenly upon them, and sobriety, and vigilance in prayer, and fervent charity, were the likeliest means to avert it from any; the latter of which, saith the Apostle, hath that force in it, as to propitiate God to those that have been formerly guilty of many sins, supposing now they have repented and forsaken them.

Annotations on Chap. I.

[ a] V. 2. Sprinkling of the blood ] What is meant here by 〈 in non-Latin alphabet 〉 the sprinkling of the blood of Jesus Christ, will be discernible by observing that it is in the same case, and so in conjunction with 〈 in non-Latin alphabet 〉 obedience preceding. By this it appears that it must be taken in a Passive sense, so as they are susceptible of it who are here said to obey, that is, so as the believers here, through the sanctification of the Spirit, shall be sprinkled with that blood. The only question is, what notion of our being sprinkled with Christ 's blood is here referred to. For more possible notions there are of which the matter is capable. The principal, that in reference to the practice Exod. 24. 8. where the people are sprinkled with blood, by way of obsignation of the Covenant between God and them: for upon reading of the Covenant in the audience of the people, and upon their professing, All that the Lord hath said we will do, and be obedient, v. 7. it follows, v. 8. Moses took the blood and sprinkled it upon the people, and said, Behold the blood of the Covenant which the Lord hath made with you, concerning all these words. Were it not for that last clause, concerning all these words, it might still be uncertain what part of the Covenant it was, (whether only that on God's, or that also on the people's part) which was thus signed, and consequently signified by the 〈 in non-Latin alphabet 〉 sprinkling of blood: but by the use of the phrase, all the words, v. 3. viz. all the words which the Lord hath said, 'tis evident that the people's part, which is obedience, and not only God's part in making good his promises to them, was it that was sealed, and so signified by their being sprinkled with blood by Moses, and to it is immediately annexed, All that the Lord hath said will we do, and be obedient, v. 7. And Moses took the blood and sprinkled it, &c. ver. 8. And to this it is very agreeable that here it is (in the same case) joined with 〈 in non-Latin alphabet 〉 obedience and the sprinkling of the blood of Jesus, noting this of Evangelical obedience to be the condition required on our part in this new Covenant, which Christ sealed with his blood, in like manner as that Mosaical Covenant was there sealed with sprinkling of blood, and to which he hath both enabled and obliged us by his death, having given himself for us, that he might redeem us from all iniquity, and purify to himself (which is the effect of sprinkling ) a peculiar people, &c. Tit, 2. 14. and so we read of this blood of sprinkling (by which Christ 's death is typified) that it was the blood of the Covenant which the Lord commanded to you, Heb. 9. 20. a rite to engage our obedience to God. And this seems to be the most proper notation of the words, and is fully parallel to that of Ephes. 1. 4. where God is said to have chosen us in Christ that we should be holy, &c. Some other notions the phrase might be capable of, either to signify God's pardon and acceptance, Heb. 9. 22. Rom. 3. 25. (but that will not so well agree with the Passive acception of the word, looking rather on God, who is the Agent in it, and the blood of Christ the meritorious cause of it, whereas this being joined with obedience, seems to be somewhat in us, to which we are enabled and engaged by the blood of Christ ) or else to denote our imitating Christ 's constancy and perseverance, shedding our blood in his cause, as he hath given us an example. And thus indeed to be sprinkled by Christ's blood may be a phrase, figuratively to signify our transcribing this bloody copy of his, but yet seems not to be any part of the intimation of the ceremony of sprinkling with blood in Exodus, from which this rather seems to be transcribed.

Annotations on Chap. II.

[ a] V. 2. Sincere milk ] What 〈 in non-Latin alphabet 〉 rational milk signifies hath been noted on Rom. 12. Note a. that milk, or food, which men, that is, rational creatures, feed on, and which men, rational creatures again, the Apostles of Christ, afford them for their spiritual nourishment or instruction. Such figurative speeches as these are very ordinary, and have no more strangeness in them then 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , intellectual or spiritual food, that is, food to the understanding or to the spirit; 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , the understanding, and reason, and spirit being in effect all one, and milk being everywhere used for that instruction that is fit for those of younger years, Heb. 5. 12. Agreeable to this figurative expression of rational milk is that of Plato, when he calls Rulers 〈 in non-Latin alphabet 〉 , feeders and pastors of the human herd, this flock of reasonable creatures which are fed with this rational milk. And so in Eustathius on Homer 〈 in non-Latin alphabet 〉 , they that exercise this trade of feeding men, (as shepherds feed their flocks,) which have therefore so ordinarily that title of 〈 in non-Latin alphabet 〉 Pastors.

[ b] V. 6. It is contained ] The word 〈 in non-Latin alphabet 〉 is taken notice of by Grammarians as a word fit for the citing any passage out of an Author. So in Erotian's Medicinal Lexicon, in the word 〈 in non-Latin alphabet 〉 is a word which is to be met with in the author and place which he there cites. Here it is used Impersonally, as 〈 in non-Latin alphabet 〉 (see Mar. 14. Note. d.) and so 1 Mac. 15. 2. & 2 Mac. 9. 18. Accordingly 〈 in non-Latin alphabet 〉 is used for any place cited out of the Scripture, Act. 8. 32.

[ c] Ib. Elect ] By occasion of this word 〈 in non-Latin alphabet 〉 elect, in this place, it will not be amiss to give an account, once for all, of the use of that and the like words generally in the Scripture. To begin with the Old Testament first; the Hebrew word which must especially be taken notice of is 〈 in non-Latin alphabet 〉 probavit, examinavit, elegit, to approve, examine, choose. From whence is the Noun 〈 in non-Latin alphabet 〉 , directly answerable to 〈 in non-Latin alphabet 〉 elect here, taken Adjectively: And therefore Prov. 7. 3. where the Hebrew hath 〈 in non-Latin alphabet 〉 , and our English render rightly from thence, The Lord trieth the hearts, the Septuagint read 〈 in non-Latin alphabet 〉 , hearts elect before the Lord. This word 〈 in non-Latin alphabet 〉 is from hence taken by them to signify, 1 any choice person fit for employment, especially for war, and from thence is used 1 Mac. 4. 1. for a choice party, 〈 in non-Latin alphabet 〉 , a thousand of the choice, that is, best horse-men, and Exod. 14. 7. chosen chariots; and so the left-handed men, that were such excellent archers, Jud. 20. 16. are 〈 in non-Latin alphabet 〉 chosen men; and Psal. 78. 31. the chosen men, that is, the soldiers, or military men; and accordingly the word doth signify a young man, who is fittest for military and such other employments. Thus 1 Sam. 8. 16. 〈 in non-Latin alphabet 〉 we render your goodliest young men, (which the Septuagint mistaking, and reading 〈 in non-Latin alphabet 〉 instead of 〈 in non-Latin alphabet 〉 , render 〈 in non-Latin alphabet 〉 your herds) and Deut. 32. 25. it is clearly taken for young men in opposition to maidens, 〈 in non-Latin alphabet 〉 saith the Targum. But the notation which is most primitive and literal to it, is that of choice, or chosen, as that notes the best, and those that are upon trial found fit to be preferred before others, as every 〈 in non-Latin alphabet 〉 chosen man in Israel, 2 Sam. 6. 1. And David gathered together all the chosen men in Israel, all that were fit for the militia: and indeed by a Metalepsis it was that it came to signify a young man, because the age was determined, after which (and not before) a man was thought fit for that employment; and so the choice men, or those of the militia, were consequently those of such an age; and therefore Num. 11. 28. when Joshua is called a servant of Moses 〈 in non-Latin alphabet 〉 (which the Targum reads 〈 in non-Latin alphabet 〉 of his young men ) the Septuagint reads 〈 in non-Latin alphabet 〉 , a choice person about him. Thus again from men is the word brought to be applied to things, as Gen. 23. 6. 〈 in non-Latin alphabet 〉 in the choice of our sepulchers: 〈 in non-Latin alphabet 〉 , say the Targum, in the fairness, that is in the fairest and best of them. So Deut. 12. 11. your choice vows, or the choice of your vows, and Esey 22. 7. the choicest valleys, and so Ecclus 24. 15. 〈 in non-Latin alphabet 〉 , the choicest, or best myrrh; and (to add no more) Isa. 28. 16. from whence the words in S. Peter are cited, the 〈 in non-Latin alphabet 〉 , choice stone, here, is there justly rendered a tried stone, the Hebrew 〈 in non-Latin alphabet 〉 signifying this trying and fitting it for the place where it was to be set, viz. for the corner, to which, being the principal place of the whole building, that stone that was truly fit upon trial, is truly said to be a precious corner-stone, in the words following both there and here. Besides 〈 in non-Latin alphabet 〉 , there is also another word very near it, which is oft used in this sense: the Hebrew 〈 in non-Latin alphabet 〉 , which signifying to make pure and clean, signifies also elegit to choose, and then the Noun 〈 in non-Latin alphabet 〉 from thence is rendered 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 pure, clean, elect promiscuously, and elect as that signifies the best of the kind. So 〈 in non-Latin alphabet 〉 , a crammed fowl, saith Buxtorf, and 2 Sam. 22. 27, with the pure thou shalt be pure, which the Greek reads 〈 in non-Latin alphabet 〉 , with the elect thou shalt be elect. As the Arabic 〈 in non-Latin alphabet 〉 which signifies to clarify and purge, signifies also to choose, to set apart, to design to an office, as of David, Psal. 78. 70. and of the Disciples, Act. 1. 2. In the New Testament we have the Verb 〈 in non-Latin alphabet 〉 , the Substantive 〈 in non-Latin alphabet 〉 , and the Adjective 〈 in non-Latin alphabet 〉 . The Verb signifies to prefer one before another, either in the bestowing of undeserved favors, or designing to an office. In the first sense, Mar. 13. 20. 〈 in non-Latin alphabet 〉 , they whom God had chosen, that is favored before others, to wit, the believing Jews, who should be delivered out of that destruction which lay so heavy upon 〈 in non-Latin alphabet 〉 all flesh, that is, the whole Jewish nation: And that the Christians of them were designed to this favor, see Mat. 24. Note g. out of Josephus, by whom it appears that the siege of Jerusalem by Gallus was unexpectedly raised, by which means all the Christians in the city got out of it to some other place, so that when Titus came some months after to the fatal siege, there was not one Christian remaining in it. So Joh. 15. 16. You have not chosen me, but I have chosen you, that is, 'It is not you that have begun to me, that were first in your expressions of kindness and favor to me, but I to you. And so v. 19. I have chosen you out of the world, that is, allowed you this favor of taking you out, discriminating you from the rest of the world, by taking you nearer to my self then I have done other men. So Act. 13. 17. speaking of God's favor to the Israelites beyond all other people, he saith, 〈 in non-Latin alphabet 〉 , he chose our fathers, and exalted the people, &c. according as they are called 〈 in non-Latin alphabet 〉 his chosen, Ecclus 46. 1. and Jerusalem 〈 in non-Latin alphabet 〉 a chosen city, c. 49. 7. So 1 Cor. 1. 27, 28. and in the parallel place, James 2. 5. God hath chosen the foolish, weak, despised things, that is, persons of the world, and 〈 in non-Latin alphabet 〉 the poor of this world, that is, revealed the mysteries of the Gospel unto them, allowed them that favor above learned, proud Grecians; and so Ephes. 1. 4. 〈 in non-Latin alphabet 〉 , hath chosen us in him, is God's bestowing upon us that favor of being Christians, of revealing his Gospel to us, making known the mystery in Jesus Christ, v. 9; a favor much beyond any vouchsafed to the former ages. For the second sense of designing, or choosing, to some office, so it is Lu. 6. 13. 〈 in non-Latin alphabet 〉 , out of the number of Disciples sequestering twelve for Apostles. So Joh. 6. 70. and 13. 18. Act. 1. 2, and 24. And so the Apostles designing Stephen to the office of Deacon, 〈 in non-Latin alphabet 〉 they chose him, Act. 5. 6. So c. 15. 7. and so of those that were designed to be sent to Jerusalem, Act. 15. 22, and 25. These are all the places in the New Testament wherein the Verb is used (unless those two to another matter, Mary's choosing the better part, and the guests choosing the uppermost places) and in all these the Context shows the meaning and use of it, when it is spoken of God, that it belongs either to some special undeserved favor of God, peculiarly that of revealing the Gospel, or to his designation to some peculiar office, especially that of Apostleship. Proportionable to these two notions of the Verb, is that of the Substantive 〈 in non-Latin alphabet 〉 , in respect of the undeserved favors, freely afforded one before another, so as we are said to choose when no obligation lies upon us, and to be obliged, when we cannot choose. So we have 〈 in non-Latin alphabet 〉 according to election, Rom. 9. 11. where it signifies the free unobliged preferring of the younger before the elder, and 〈 in non-Latin alphabet 〉 God's purpose in that respect, his free determination to prefer the Jews, that should come from Jacob, before all other people, particularly before Esau 's progeny, the Edumaeans. So Rom. 11. 5. 〈 in non-Latin alphabet 〉 , the remnant according to the election of grace, that is, the remnant that should have the favor to be left or reserved, according to the rule observed in the Gospel, the humble, pious Jews, that believed the Gospel, when the rest stood out and were destroyed; which, though a reward of their repentance and faith, was yet an act of free mercy in God, thus to accept of their repentance. And so v. 7. the election hath obtained, that is the believing Jews, the remnant which had that free undeserved favor from God above the rest. And v. 28. of the Jews again, that they were 〈 in non-Latin alphabet 〉 , beloved according to the election, that is, beloved in respect of the undeserved promises of peculiar favor made to that people for Abraham's sake. So 1 Thess. 1. 4. 〈 in non-Latin alphabet 〉 , your election from God, that is the great favor of God, so unexpected to the Gentiles, to have Christ and the Gospel made known unto them, and 2 Pet. 1. 10. where they are advised to all diligence 〈 in non-Latin alphabet 〉 to confirm or ascertain to themselves 〈 in non-Latin alphabet 〉 their calling and election, that is, that special favor vouchsafed unto them, to retain to Christ, to be Christians first, and then to be that peculiar remnant to whom those special promises were made, and in whom they should be fulfilled, when all the rest of that people should be destroyed. One only place more there is wherein this word is used, Act. 9. 15. where God saith of Saul, 〈 in non-Latin alphabet 〉 , he is to me a vessel of election, which seems to refer to the second notion of choosing, viz. to that office of the Apostleship. Lastly for the Adjective 〈 in non-Latin alphabet 〉 , that is proportionable to the use of the word in the Old Testament, for the choicer sort of men approved of by God, preferred before others in that respect; as Mat. 20. 16, and 22. 14. Many are called, but few are chosen, 〈 in non-Latin alphabet 〉 , there are many that retain unto Christ, many Christian professors, but few special laborers in the former place; few fit to be received at his table, few penitent sincere believers, in the latter, see Note on Mat. 20. c. And so Luk. 23. 35. where Christ is said by the Jews to be 〈 in non-Latin alphabet 〉 , the chosen of God, one that had exactly approved himself to God and that in an eminent manner, and so should in any reason be delivered by him. Thus in this place, where Christ is compared to a corner-stone, he is called (however he be rejected by men ) 〈 in non-Latin alphabet 〉 , elect with God, v. 4, and 6. a choice approved special stone in the estimation of God, and therefore 〈 in non-Latin alphabet 〉 precious also in both places. And so perhaps when the Christians, to whom he writes, are called by him 〈 in non-Latin alphabet 〉 a choice sort of people, v. 9. And so all the other phrases joined with it do import. Thus it is frequently used, as in the Old Testament for a soldier, so in the New in an Evangelical sense for one of Christ 's militia, a believer, a Christian, a faithful servant of his, as they that are such differ from all others, unbelievers and crucifiers of Christ. Thus 〈 in non-Latin alphabet 〉 , Mat. 24. 22, 24, 31. and Mar. 13. 20, 22, 27. Luc. 18. 7. all in the same notion, to signify believers or Christian Jews that had that promise, that they should escape out of those calamities that fell on that whole nation, the 〈 in non-Latin alphabet 〉 the saved, Luc. 13. 23. And an observable place there is to this purpose in Theophylact on Mat. 22. 14. (though O Ecolampadius leave it out in his Translation, yet extant in the Roman Edition) 〈 in non-Latin alphabet 〉 , God calls many, or rather all, but there are few elect: for there are few that escape, or are fit to be chosen or approved by God: so that it is God's part to call, but ours to be elect or not: which supposes the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 the saved and the elect to be all one, and both those the Christians that Mat. 24. 22. are said 〈 in non-Latin alphabet 〉 to escape and to be 〈 in non-Latin alphabet 〉 elect, viz. those that in that great tribulation that overwhelmed the Jews did yet escape and survive. Thus again in that general notion for believers and Christians, Rom. 8. 33. 〈 in non-Latin alphabet 〉 ; Who shall lay anything to the charge of God's elect? bring any charge against the faithful servants of Christ, the lovers of God, v. 28. So Rufus 〈 in non-Latin alphabet 〉 , elect in the Lord, Rom. 16. 13. a special believer, certainly without any relation to any particular decree of God's concerning him, which could not appear concerning his person, (Of the 〈 in non-Latin alphabet 〉 the elect Lady, 2 Joh. 1. and her 〈 in non-Latin alphabet 〉 elect sister, v. 14. see Note on 2 Joh. a.) and therefore must be so interpreted as to denote that which was discernible in him, viz. his faith and Christian behavior. So 〈 in non-Latin alphabet 〉 , as the elect of God, Col. 3. 12. that is, as faithful, approved disciples and servants of his; and 2 Tim. 2. 10. I suffer all for the elect, that is, the Christian believers, for the advancement of the Gospel; and Tit. 1. 1. 〈 in non-Latin alphabet 〉 , for the faith of the elect of God, that is, of the sincere, converted Christians, or believers, in opposition to all the rest of the unbelieving world, as 1 Tim. 5. 21. 〈 in non-Latin alphabet 〉 , the elect Angels, are those that did not apostatize, but continued faithful and obedient to God; and 1 Pet. 1. 1. 〈 in non-Latin alphabet 〉 the elect strangers, that is, the believing Jews that sojourned in that country. And this seems the more clear by Apocal. 17. 14. where 〈 in non-Latin alphabet 〉 , the called and elect and faithful, are joined together as words of the same importance; and if there be any difference, then is 〈 in non-Latin alphabet 〉 faithful to be looked on as an higher degree then 〈 in non-Latin alphabet 〉 elect, as that then 〈 in non-Latin alphabet 〉 called. For that they should be so called to denote the order of time, 〈 in non-Latin alphabet 〉 before 〈 in non-Latin alphabet 〉 faithful, as Election from the beginning before Faith in time, will not be agreeable to the place, because then 〈 in non-Latin alphabet 〉 , being called, must be in order before Election, which cannot be affirmed. The short is, that the word notes generally somewhat of eminence above other men, of difference from them, as the believer or Christian excels and differs from all that are not such, and so the sincere from the formal professor or hypocrite; and that is all the notation of it. Agreeable to which is that of Phavorixus, 〈 in non-Latin alphabet 〉 , the word signifies one that differs from other men, or is preferred before them, because he hath some choice works above those others. And in Hesychius, 〈 in non-Latin alphabet 〉 (for which the ordinary Copies read corruptly 〈 in non-Latin alphabet 〉 , it notes famous, honorable, a person of approved excellence, value and esteem.

[ d] V. 8. Appointed ] The word 〈 in non-Latin alphabet 〉 , to put or set, is ordinarily used for appointing or ordaining, and being applied to God, or spoken indefinitely, doth oft signify his Decree or destination. Thus Joh. 15. 16. 〈 in non-Latin alphabet 〉 , I have appointed you, as harvesters to go abroad in all the world, and bring in converts to heaven. So of Christ, Act. 13. 47. 〈 in non-Latin alphabet 〉 , I have set, that is appointed or decreed, thee a light for the Gentiles. So 1 Thess. 5. 9. 〈 in non-Latin alphabet 〉 , God hath not set us, that is, decreed, determined us, to wrath or destruction, (as he doth those whom for their obstinate course in sin he forsakes, and no farther calls them to repentance) but for the obtaining of salvation; that is, hath decreed to call us to the knowledge of the truth by the preaching of the Gospel, and so to repentance and reformation here, the means to attain eternal salvation hereafter, if we do not resist and evacuate his gracious calls and admonitions. And so without question it is to be understood here, that of the 〈 in non-Latin alphabet 〉 , of them that disobey the word, or Gospel, of Christ, and so 〈 in non-Latin alphabet 〉 fall or bruise themselves, or (if the comma, as it is in the ordinary Copies, be placed after 〈 in non-Latin alphabet 〉 the word, not before it) 〈 in non-Latin alphabet 〉 , fall and bruise themselves at the word, 〈 in non-Latin alphabet 〉 disobeying and rejecting it when it is preached to them, it may truly be said, 〈 in non-Latin alphabet 〉 , that they were ordained thereunto. And of that there are two possible interpretations, both agreeable to analogy of faith; first, that the 〈 in non-Latin alphabet 〉 , they that disobey the Gospel, that stand out obstinately against it, 〈 in non-Latin alphabet 〉 , were decreed and appointed by God to stumble and fall at that stone, that is, to be bruised and ruined by this means, to be destroyed among the crucifiers, and condemned with them hereafter, it being most just with God, that they that will not reform and amend at the preaching of the Gospel, and so receive benefit by it, should be for their obstinacy condemned; and so much the worse for it, as the Gospel is said to be the savor of death to them that perish, or go on still in their destructive courses, and as Christ is said by Simeon Luc. 2. 34. 〈 in non-Latin alphabet 〉 to be set, that is, decreed by God (the same that 〈 in non-Latin alphabet 〉 to be set or ordained here) for the falling of many in Israel, that is, of those that believe not on him. This is the most obvious sense of the words by referring 〈 in non-Latin alphabet 〉 , to which, to 〈 in non-Latin alphabet 〉 , stumble, or fall, at the word, & interpreting the fall of the mischief, not the sin, (which is noted by 〈 in non-Latin alphabet 〉 disobeying ) that they incur by this means. But if (as others conceive) the 〈 in non-Latin alphabet 〉 disobedience be that to which they are said to be ordained, yet may that be taken in a commodious sense also, That the Gospel was designed by God to be of such a temper, and the profession of it mixed with so many persecutions, that none of the proud, worldly-minded men (represented by the stony and thorny ground in the Parable) none but the humble and honest heart could lay hold on it. But the former sense is most agreeable to the Context, v. 7. where Christ is said to be a stone of offense 〈 in non-Latin alphabet 〉 to the disobedient; which must needs signify the fall and mischief of the disobedient, not their disobedience simply, to be the thing here spoken of, and to which they are said to be appointed, ver. 8. However it is clear that here can be no proof or testimony of any absolute, irrespective decree of God either for sin, or without sin for punishment: for if sin, disobedience, should be decreed or ordained by God, then disobeying would be a compliance with his ordination or will, and thereby cease to be sin (which is a resisting of his will:) and for punishment, that cannot here be supposed to be without sin, the sin of disobedience, or infidelity, being here named, upon which they are ordained to that punishment, and not without respect unto it.

[ e] V. 9. A peculiar people ] What 〈 in non-Latin alphabet 〉 signifies here, must be discerned from Exod. 19. 6. whence it is taken (though the words are removed out of their place, and these, which are there before the royal priesthood, here placed after it.) The Hebrew reads there 〈 in non-Latin alphabet 〉 , which is literally, you shall be to me a treasure, or 〈 in non-Latin alphabet 〉 , anything that is laid up and preserved most carefully. The Greek render it there more according to the sense, 〈 in non-Latin alphabet 〉 , ye shall be unto me a special, or peculiar, people, as that phrase is used and rendered Tit. 2. 14. And though the Apostle here doth not use that whole phrase, yet he takes 〈 in non-Latin alphabet 〉 people from thence, and for the word 〈 in non-Latin alphabet 〉 , he renders it from Mal. 3. 17. 〈 in non-Latin alphabet 〉 for an acquisition, or possession; for so there that speech of God's, 〈 in non-Latin alphabet 〉 , which I make a treasure, or 〈 in non-Latin alphabet 〉 (that is lay up tenderly and carefully, and, as it follows, spare as one spareth his son that serveth him) is rendered in the Greek, 〈 in non-Latin alphabet 〉 , which I make for an acquisition, or treasure. What the word 〈 in non-Latin alphabet 〉 signifies hath been shown on Heb. 10. d. viz. the same with 〈 in non-Latin alphabet 〉 saving or preserving; and so it perfectly agrees with the Hebrew, 〈 in non-Latin alphabet 〉 , which is a jewel to be preserved, or kept, most safely: and so 〈 in non-Latin alphabet 〉 are those whom God means to keep most charily, as his dearest children or most valued treasure: and so that is the meaning of the whole place here, that whereas other temporary believers, according to the purport of the seed on the stony ground in the parable, do fall off from Christ in time of persecution, and so by complying with the persecutors, bring certain destruction on themselves, even in this world, take part in that ruin of the Jews; the faithful persevering Christians are most carefully preserved by God, and rescued out of the common destruction of Jews and Gnostics, and eternally crowned afterward. And the consequent of this their preservation is the exaltation of the glory of God by this means, who hath thus powerfully rescued them out of that unbelief, (wherein the generality of the Jews lie immersed) and then magnified his providence in securing them; as it follows here, that ye may set forth, &c. See Note on Ephes. 2. c.

[ f] V. 12. Behold ] The word 〈 in non-Latin alphabet 〉 in this place may probably signify more then looking on; because first, that will not so well agree with 〈 in non-Latin alphabet 〉 by your good works, and the supplying it by which they shall behold, supposeth 〈 in non-Latin alphabet 〉 by your good works to belong to 〈 in non-Latin alphabet 〉 glorify following, whereas it is evidently joined with 〈 in non-Latin alphabet 〉 . Secondly, 〈 in non-Latin alphabet 〉 to behold is c. 3. 2. put with an Accusative case after it, 〈 in non-Latin alphabet 〉 , beholding your conversation. Hesychius hath a word near unto this, 〈 in non-Latin alphabet 〉 , which he renders 〈 in non-Latin alphabet 〉 revere; and 〈 in non-Latin alphabet 〉 , proportionable to the Latin suspicere ( looking on the ground, to note modesty and reverence) is ordinarily taken in that sense: And that which seems most probable is, that either 〈 in non-Latin alphabet 〉 may have that sense also, or else be by the scribe mistaken for one of those, and so be best rendered revering you or looking with reverence upon you.

[ g] Ib. Day of visitation ] What the day of visitation signifies here, may be a matter of some question, but that in part resolved by the use of the same phrase, Isa. 10. 3. What will ye do in the day of visitation, and the desolation which shall come from far? where it is evident that the day of visitation, and the coming of desolation, or destruction, are all one. So to visit signifies to punish, to avenge, very frequently in the Prophets, Shall I not visit for this? shall I not be avenged, &c. and, I will visit their offenses with a rod. And so the Bishops title, 〈 in non-Latin alphabet 〉 Visiter, may fitly be given him in respect of the rod or censures, the Ecclesiastical punishments entrusted to him, which are 〈 in non-Latin alphabet 〉 , for destruction of the flesh, and 〈 in non-Latin alphabet 〉 for excision. This then being premised the only difficulty will be, what day of vengeance this was that here is meant. And the Context seems sufficient to answer that. For having admonished the Christian •• wes to behave themselves honestly among the Gentiles, that they may not speak against them as evil doers, and presently specifying wherein this honest conversation consisted, in submitting to, and obeying their heathen Governors, ver. 13. this evidently refers to the frequent seditions that were stirred up among the Jews against the Roman yoke, which made them looked on by their Procurators and the Emperors as unquiet, turbulent people, and brought the Roman armies and destructions upon them. And so against this it is that he warns the Jews Christians, that they meddle not with them that are given to changes ▪ join not with the seditious, and that upon this motive, that by so doing, by being found quiet, obedient subjects, when this vengeance comes upon the seditious, the heathens may observe the difference betwixt believing and unbelieving Jews, the first very good, the second very ill subjects, and so have a good opinion of that religion that hath wrought so much good upon them, (and perhaps be attracted to Christianity, when they come to destroy the Jews.) And thus indeed it happened, that presently after Titus 's destroying of the Jews, the Christians had favor from the Emperors, liberty for their assemblies, halcyonian days bestowed on them. The Syriac here read in the day of temptation, that is, of affliction coming on the Nation, the falling of which upon the obdurate unbelieving Jews, and the escaping of the Christians (as most remarkably they did by Gallus 's raising the siege, and the Christians going out, and flying to Pella, ) could not but be taken notice of by the heathens, and so be means of their acknowledging of God's good providence and mercy toward the Christians, and glorifying God for this work of his. And so this is the full importance of this place.

[ h] V. 24. Bare our sins ] 〈 in non-Latin alphabet 〉 is to carry up, to bear to an higher place: and because the 〈 in non-Latin alphabet 〉 or altar was such, it therefore signifies to offer up a victime there Heb. 7. 27. Jam. 2. 21. but here being joined (not, as there, with 〈 in non-Latin alphabet 〉 sacrifices, but) with 〈 in non-Latin alphabet 〉 our sins, and 〈 in non-Latin alphabet 〉 to, or upon, the cross, (which was an high place also, and therefore his crucifixion is expressed by 〈 in non-Latin alphabet 〉 being lifted up or exalted ) it must therefore here signify to bear, or carry up, our sins thither, which is a phrase for suffering the punishments of sin, making expiation for them; as Num. 14. 33. where the Hebrew read 〈 in non-Latin alphabet 〉 and they shall bear, or carry, your fornications, the Chaldee render it 〈 in non-Latin alphabet 〉 & suscipient, and they shall undergo, that is, literally 〈 in non-Latin alphabet 〉 , which the most learned P. Fagius renders, luent poenas peccatorum vestrorum, they shall bear the punishments of your sins. Thus 〈 in non-Latin alphabet 〉 Gal. 5. 10. to bear the judgment, is to be punished for sin, and Ezek. 18. The son shall not bear the iniquity of the father, that is, be punished for it.

Annotations on Chap. III.

[ a] V. 4. Hidden man of the heart ] 〈 in non-Latin alphabet 〉 is a phrase made up of two Hebraisms. 1. 〈 in non-Latin alphabet 〉 , the hidden, or secret, of the heart, is an Hebrew form of speech; as when Psal. 51. 8. the Original hath 〈 in non-Latin alphabet 〉 in clauso, secretly thou hast made wisdom known to me, the Targum read 〈 in non-Latin alphabet 〉 in the hidden of the heart, that is, in the heart which is hidden. Then for 〈 in non-Latin alphabet 〉 the hidden man, that is by the same analogy that 〈 in non-Latin alphabet 〉 the old man, and 〈 in non-Latin alphabet 〉 the new man, and 〈 in non-Latin alphabet 〉 the new creature, as they signify continuing in sin and renovation of life, and 〈 in non-Latin alphabet 〉 , the inner man, that is the mind of man, opposite to the carnal or sensitive appetite; & so 〈 in non-Latin alphabet 〉 the hidden man of the heart shall be no more then its opposition to 〈 in non-Latin alphabet 〉 the outward, &c. v. 3. will enforce, viz. the inward invisible accomplishments or beauty of the heart, according to that of the Poet,

behavior, not golden ornaments, are the setting out of a woman.

[ b] Ib. Not corruptible ] 〈 in non-Latin alphabet 〉 incorruptible here may signify as 〈 in non-Latin alphabet 〉 incorruptiblenesse, Eph. 6. 24. the durableness and constancy of the virtue spoken of, that will not be corrupted or debauched by any temptations to the contrary, and this proceeding from the sincerity and simplicity of the affection at the present, which is likely to make it durable; as in nature the more simple and uncompounded things are, the less they are corruptible, whereas the double principle renders everything the more liable to corruption: and therefore the Scholiast on Homer gives the reason why the plague coming in the army

seized first upon the mules, which are a mixed species, made up of the horse and the asse; 〈 in non-Latin alphabet 〉 , for such creatures, saith he, are most subject to corruption and infection of all others. But another notion there is of which the phrase is capable, in opposition to the 〈 in non-Latin alphabet 〉 , &c. gold chains and ornaments v. 3. for those, though precious, are corruptible, and therefore ch. 1. 8. silver and gold are the instances of the 〈 in non-Latin alphabet 〉 corruptible things. And in opposition to those, 〈 in non-Latin alphabet 〉 in the incorruptible, &c. will here signify that incorruptible ornament of a meek and quiet spirit, so much more valuable then gold.

[ c] V. 7. According to knowledge] That 〈 in non-Latin alphabet 〉 , according to knowledge, doth here more probably denote that knowledge of duty by which a Christian's life and actions must be directed, is the opinion of Hugo Grotius, who applies to this sense those other places, Rom. 15. 14. filled with all knowledge, able to instruct others, and 1 Cor. 1. 5. enriched in all knowledge, and 2 Cor. 6. b. in purity and in knowledge. To this it may perhaps be sit to add (what hath been noted 1 Cor. 1. Note c. and will again be enlarged on 2 Pet. 1. c.) that the word 〈 in non-Latin alphabet 〉 knowledge hath a critical notion in these Books, for a special 〈 in non-Latin alphabet 〉 or gift of the Spirit, 1 Cor. 12. 8. viz. that sort of Christian knowledge which consists in explaining of parables or mysterious expressions in Scripture. And that may be thus appliable to this place; The duty of the husband toward the wife is best to be learned from the mystical explication of the words, and story of the creation of the man and woman, Gen. 1. 27. God created them male and female, and blessed them, and said unto them, Be fruitful and multiply, and replenish the earth, and subdue it, and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree in the which is the fruit of a tree yielding seed, to you it shall be for meat. And c. 2. 22. God took out one of Adam 's ribs, and made it a woman; And Adam said, This is now bone of my bone, and flesh of my flesh,— Therefore shall a man leave his father and his mother, and cleave unto his wife, and they shall be one flesh. That by this rule of the Creation the Christian doctrine of the duties of husbands and wives is regulated, appears Ma 19. 4. where to that question about Divorces Christ answers, Have ye not read that he which made them at the beginning, made them male and female, and said, For this cause shall a man leave father and mother, &c. What therefore God hath joined together, let no man put asunder. And so Mar. 10. 6. So 1 Cor. 6. 16. What▪ know you not (making this a special piece of knowledge) that he which is joined to an harlot is one body with the harlot? for they two, saith he, shall be one flesh. And Ephes. 5. 31. having said, For this cause shall a man leave his father and mother, and shall be joined to his wife, and they two shall be one flesh, he adds, v. 32. This is a great mystery— collecting mysteriously (or 〈 in non-Latin alphabet 〉 , according to knowledge, that is, by the skill of interpreting mysteries of Scriptures) all the conjugal love and union, as between husband and wife, so between Christ and his Church, from that one passage in the Creation. So 1 Cor. 11. 8, to prove that the wife is to be covered, as a token of her subjection to her husband, he saith, For the man is not of the woman, but the woman of the man; neither was the man created for the woman, but the woman for the man. All which are but conclusions drawn by this 〈 in non-Latin alphabet 〉 or mystical explication, from those passages in the creation of man and woman. And so it may be very fitly affirmed here of the several parts of the husbands duty to the wife, they are all evidently conclusible ( 〈 in non-Latin alphabet 〉 according to knowledge, or by explication of the hidden sense) from the words in the Creation. First, 〈 in non-Latin alphabet 〉 cohabiting (contrary to the infusions of the Heretics falsely called Gnostics) is the interpretation of the first part of God's blessing, Gen. 1. 28. in these words, Be fruitful and multiply, and again of their two being one flesh. And this Plato himself appears to have learned from the story of the Creation, writing in Convivio and his Dialogue 〈 in non-Latin alphabet 〉 , that anciently male and female were put together in one body, and were after by Jupiter cut asunder; concluding, 〈 in non-Latin alphabet 〉 , everyone of us is the share of a man, 〈 in non-Latin alphabet 〉 , • ut asunder, like the sole-fishes, made two of one: and this is the reason, saith he, that everyone seeks out and desires a wife, 〈 in non-Latin alphabet 〉 , everyone the other part of him, 〈 in non-Latin alphabet 〉 endeavoring to reunite the divided parts, to make one of two, and so to cure the dismembered nature. To which fable S. Chrysostom refers, when he saith of man and woman, 〈 in non-Latin alphabet 〉 , they are as two halves cut asunder. Secondly, The woman's being taken out of the man's side, doth, not only with the Jews in theirs, but with Christ and his Apostles in their Christian Cabala, signify that the woman is dependent of the man, unable to subsist without him; from whence it follows here, that he must provide for her honor or maintenance, as being the weaker vessel (see Noted▪) Thirdly, The woman's being joined with the man in the dominion over the creatures, God's having given the fruit of the earth for food to them both in common or equally, Gen. 1. 28, 29. is a direct foundation of what is here added, that they are 〈 in non-Latin alphabet 〉 coheirs of the gift of life, as 〈 in non-Latin alphabet 〉 life signifies the necessaries of life, of which therefore the wife is in all reason to partake with him: or if 〈 in non-Latin alphabet 〉 be taken for life itself, then it belongs to the Creation, male and female created he them; which is again a mystical proof or argument of conviction, that they that partake of life equally, should also partake of the necessaries of life. To which we shall not need to add a third acception of 〈 in non-Latin alphabet 〉 life for eternal or everlasting life, which seems not to be looked on here. See Note e.

[ d] Ib. Honor ] The word 〈 in non-Latin alphabet 〉 ordinarily signifies maintenance: so 1 Tim. 5. 3. 〈 in non-Latin alphabet 〉 honor, that is, maintain, relieve, the widows; and so when the ruling elder is said to be worthy of double honor, 1 Tim. 5. 17. that denotes such a proportion of maintenance above others as was wont to belong to the elder brother in the family. So Act. 28. 10. of the Barbarians 〈 in non-Latin alphabet 〉 , they honored us with many honors, that is, made us many entertainments when we were there, 〈 in non-Latin alphabet 〉 , and when we went away, they brought us in all things for our use. So in Cicero, Medico honos debetur, honor is due to a Physician, that is, a reward or see. And so Aristotle, Rhet. l. 1. c. 5. among the parts of 〈 in non-Latin alphabet 〉 honor, reckons 〈 in non-Latin alphabet 〉 , gifts, honorarie donatives, 〈 in non-Latin alphabet 〉 , for a gift is the giving a possession, and a sign of honor. So Num. 22. 37. Am not I able to honor thee? that is, to give thee mercedem a reward, saith S. Jerome: for so the Hebrew 〈 in non-Latin alphabet 〉 signifies both honor and reward, and also the necessaries or provisions in an army (opes, pecudes, supellectilem omnem, wealth, cattle, all kind of provision, saith Schindler) Jud. 18. 21. And so as the Hebrew 〈 in non-Latin alphabet 〉 signifies both to despise, and to take no care of; so to take care of, to provide for any, is expressed by honoring. So Mat. 15. 6. and shall not honor his father, &c. that is, shall afford him no maintenance or relief, see 1 Tim. 5. d. And so here 〈 in non-Latin alphabet 〉 to afford supplies or maintenance to the wife, as being the weaker vessel, taken out of, and depending on him for the necessities of life.

[ e] Ib. Grace of life ] The several notions of the word 〈 in non-Latin alphabet 〉 grace in the Sacred dialect have been often taken notice of. See Note on Luk. 1 k. Act. 2. f. Heb. 13. d. Act. 18. • . All of them springing from that primary notion of it for charity and liberality. Thus is the word used 1 Cor. 16. 3. 〈 in non-Latin alphabet 〉 , your charity or liberality to the poor Christians. So Ecclus 17. 22. 〈 in non-Latin alphabet 〉 , &c. the charity of a man, and c. 20. 13. 〈 in non-Latin alphabet 〉 the charities of fools; for so it follows v. 14. The gift of a fool, &c. and chap. 40. 17. it is rendered bountifulness. Thus in Aristotle 〈 in non-Latin alphabet 〉 is defined 〈 in non-Latin alphabet 〉 , Rhet. l. 2. c. 7. when any man relieves him that wants, not that he himself may gain anything by it, but only that the other may. Where the Anonymous Scholiast expounds it 〈 in non-Latin alphabet 〉 , Grace, that is, gift; and so Hesychius, 〈 in non-Latin alphabet 〉 . So in Callimachus, 〈 in non-Latin alphabet 〉 ,

I wish you may suffer no ill for this mercy to me, but that you may be rewarded for your Charity: where 〈 in non-Latin alphabet 〉 is clearly interpreted by