Annotations on the New Testament

CHAP. III.

1. Likewise, ye wives, be in subjection to your own husbands, that if any obey not the word, they also without the word may be won by the conversation of the wives,]

[Paraphrase] 1. And as there is one obedience and subjection due from subjects and servants to their Kings and Masters, c. 2. 13, 18. so there is another due from wives to their husbands, which ought to be with so winning an humility and kindness, that the husbands that are not converted to Christianity by the Gospel preached to them, may by the enamouring behavior of their wives, which they are taught by Christianity, be, without anymore preaching, wrought on, and converted to the faith,

2. While they behold your chaste conversation coupled with fear.]

[Paraphrase] 2. When they observe your modesty and chastity, joined also with all due respect and reverence to your husbands, v. 5, 6. or, Beholding that modesty in you, which the fear of God, Christian religion doth infuse into you.

3. Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel:]

[Paraphrase] 3. And for your attire, that which is likely to become you best, is not that external bravery of jewels and gay clothes;

4. But let it be the [note a] hidden man of the heart, in that which is [note b] not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.]

[Paraphrase] 4. But the inward secret invisible beauty of the heart, made up of incorruptible materials, meekness, &c. whereas all those external are fading and corruptible; or consisting in the truth and sincerity and constancy of the meek and quiet spirit; meek, in a lowly opinion of yourselves, and quiet, in a contented enjoying of what God sends, without disquieting or disturbing the peace of the family (as in greater societies, emulation, ambition, covetousness, are the disturbing and shaking of whole Kingdoms:) and this, as it is the greatest ornament in the eyes of men, so is it most highly valued and rewarded in the sight of God.

5. For after this manner in the old time the holy women also who trusted in God adorned themselves, being in subjection to their own husbands.]

[Paraphrase] 5. For after this manner of external simplicity of attire and inward meekness, the Saintly women of ancient times, that were taken notice of for their piety, did beautify and set out themselves, viz. living in obedience to their husbands.

6. Even as Sarah obeyed Abraham, and called him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.]

[Paraphrase] 6. Thus did Sarah live in obedience to her husband, calling him by a title of honor, not equality: to whom you shall be like, as children to a mother, if you discharge a good conscience in all the duties of life, and be not by any fear (to which your sex is subject) driven out of your duty.

7. Likewise ye husbands, dwell with them [note c] according to knowledge, giving [note d] honor unto the wife as to the weaker vessel, and as being heirs together of the [note e] grace of life, that your prayers be not hindered.]

[Paraphrase] 7. Let the husbands in like manner live conjugally with their wives, and behave themselves toward them as Christianity requires of them, or as the mystical understanding of the story of their creation directs, providing for them that they want nothing, because they are not so able to provide for themselves, and considering that they are by God designed to be co-partners with them of all the good things of this life, which God bestows in common on them, that so they may also join efficaciously in prayers to God; first, as having this perfect union and community of everything, the want of which would be some hindrance to the joint performance of that duty of prayer; and secondly, that being provided for by the husband, the wise may have no distractions and solicitudes for the world, which are most apt to disturb her prayers also.

8. Finally, be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous:]

[Paraphrase] 8. In brief, or to sum up all, Let this union of minds be not only between husbands and wives, but among all Christians whatsoever, and let that express itself in a fellow-feeling of one another's afflictions, in love to all the brethren, c. 2. 17. in tenderness of kindness, to do good to all that stand in any need of it, in humble, courteous, friendly behavior toward all:

9. Not rendering evil for evil, or railing for railing; but contrariwise blessing, knowing that ye are thereunto called, that ye should inherit a blessing.]

[Paraphrase] 9. Never permitting yourselves in the least degree to act or meditate revenge on any that hath been most in jurious to you, remembering and considering the example given you by Christ, and the obligation that lies on you as Christians, Mat. 5. 44. that so by doing good and blessing others, you may receive a blessing from God in this and in another life.

10. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile.]

[Paraphrase] 10. According to that of the Psalmist, Psalm 34. 12. That the only way to obtain the blessings of this life, and so now under the Gospel, of another, is observing strict rules of charity and justice,

11. Let him eschew evil, and do good; let him seek peace and ensue it.]

[Paraphrase] 11. Abstaining from all sin, abounding in works of mercy, seeking and pursuing of all peaceableness with all men.

12. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.]

[Paraphrase] 12. For God looks propitiously upon all his obedient servants, but for all wicked men he sets himself as an enemy against them.

13. And who is he that will harm you, if ye be followers of that which is good?]

[Paraphrase] 13. And so sure are these promises of his to be made good unto you, that if you perform your part, live blamelessly in a ready discharge of your duty, this will be the most probable course to keep you safe from all evil.

14. But and if ye suffer for righteousness sake, happy are ye; and be not afraid of their terror, neither be troubled.]

[Paraphrase] 14. But if (as sometimes it will fall out) you do suffer for this very thing, for doing good, count this no other then a blessing; and therefore whatsoever danger you are theatned with by the power of your persecutors, be not afraid, or disturbed with it.

15. But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear:]

[Paraphrase] 15. But be thankful to God for all, or set up God in your hearts as your God and Lord, and whensoever there is occasion, confess him before men, and when you are asked, give an account of the hope and • aith you profess, with all meekness to their authority, if they be your superiors, the Kings and Magistrates which are set over you, and with all care to approve yourselves to God, see Phil. 2. c.

16. Having a good conscience, that whereas they speak evil of you, as of evil doers, they may be ashamed that falsely accuse your good conversation in Christ.]

[Paraphrase] 16. Keeping yourselves blameless before all men (particularly in this of maintaining that duty of meekness and reverence toward the heathen rulers, v. 15. and c. 2. 12. see note on c. 4. f.) that they that accuse you as malefactors, or seditious persons, may be convinced and put to shame, and confess that the lives of Christians are very honest and inoffensive, and that they have most foully calumniated you in saying otherwise of you.

17. For it is better, if the will of God be so, that ye suffer for well doing then for evil doing.]

[Paraphrase] 17. For if it please God that a man suffer innocently, there is no matter of sorrow in that: there is much more danger, that a man by desiring to avoid that, should fall into some evil, and then suffer justly for that, and then that will be a sad thing indeed, without any allay or matter of comfort in it.

18. For Christ also hath once suffered for sins, the just for the unjust, (that he might bring us to God) being put to death in the flesh, but quickened by the Spirit:]

[Paraphrase] 18. For Christ is an example of the former in his dying for sins, not his own but ours, he being righteous died for us who are unrighteous (that when we were aliens and enemies to God, he might reconcil • us to him, and give us authority to approach him;) wherein yet for our example and comfort it must be observed, that though as a man clothed in our flesh, he was put to death, and that innocently, to purchase redemption for us, yet by the power of God in him he was most gloriously raised from the dead (see c. 1. 11.) and shall consequently, by raising and rescuing us out of the present sufferings, and destroying all obdurate sinners, show forth wonderful evidences of power and life.

19. By which also he went and preached unto the [note f] spirits in prison,]

[Paraphrase] 19. The very same in effect that of old he did at the time in which, beyond all others, he shown himself in power and majesty against his enemies, but withal in great mercy and deliverance to his obedient servants that adhered to him: I mean in the days of the old world, when by Noa • , that preacher of righteousness, he gave those treatable warnings to them that made no use of the light of nature in their hearts, to the spirits or souls of those that were then alive before the Flood, which God had given them with impressions of good and evil, but through their customs of sin were as a sword put up in a sheath▪ laid up (as God complains Gen. 6. 3.) in their bodies unprofitably:

20. Which sometime were [note g] disobedient, when once the longsuffering of God waited in the days of Noah, while the Ark was a preparing; wherein few, that is, eight persons, were saved by water.]

[Paraphrase] 20. Those men, I say, at that time, which living in all uncleanness, believed not the preaching of Noah, nor heeded his building the Ark, (by which yet 'twas clear there should be a deluge, and very few escape or be saved in it) when God gave them that fair and merciful warning and call to repentance.

21. [note h] The like figure whereunto, even Baptism, doth also save us, ( not the putting away of the filth of the flesh, but the answer of a good conscience towards God) by the resurrection of Jesus Christ,]

[Paraphrase] 21. To all which we have now the direct parallel, as in the violence, such as Gen. 6. 11. (the wicked devouring and persecuting the righteous) and in the Gnostic pollutions, answerable to the corrupting themselves before God, v. 12. (an effect of what was done v. 2.) so in God's warning and denouncing of judgments, and showing a way to the righteous that stick close to him to escape, to wit, the renouncing of those heathen sins noted by Baptism, that antitype to the Ark in the water, keeping men safe from being drowned (I mean not that outward part of baptism alone, which is but the cleansing of the body, but (that which is signified by it, as it is the Sacrament of initiation) the seeking to God as to the oracle for the direction of the whole future life (see note on Rom. 10. f.) and the undertaking faithfully to perform those directions) delivering first out of the deluge of sin, and then of destruction attending it; and this, I say, as an eminent effect of the resurrection of Christ, who rose on purpose to turn all that will be wrought on, from their iniquities, Act. 3. 26. and so bring destruction and vengeance on all others:

22. Who is gone into heaven, and is on the right hand of God, Angels and Authorities and Powers being made subject unto him.]

[Paraphrase] 22. Who since that resurrection is now ascended to heaven, to undertake the ruling of all things (all power both of Angels and men being given unto him) and to subdue and bring down the disobedient of both sorts, the very devils and the heathen persecutors (as the villainy and violence of the old world was brought down by God in the deluge) so far at least, that whatever befalls us from them, shall be rather to our advantage then otherwise, (which was the thing the Apostle had to prove by the example of Christ, v. 17. and is now resumed and proceeded in, c. 4. 1.)

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 alms or mercy. So 2 Cor. 8. 1, & 4. 'tis clearly used for a gift or liberal beneficence to the poor. Thus in this Epistle, c. 4. 18. 〈 in non-Latin alphabet 〉 the manifold grace of God, is God's liberality of divers kinds, particularly the wealth that he hath given to men, as to stewards, to distribute to them that stand in need of it; and at the beginning of the verse it is called 〈 in non-Latin alphabet 〉 , Every man as he hath received wealth, or any other such gift of God, So the grace of God, so often mentioned, is the mercy and gift of God; as in the Benedictions, The grace of our Lord Jesus Christ, all one with 〈 in non-Latin alphabet 〉 God's love, and 〈 in non-Latin alphabet 〉 communication after it. So Joh. 1. 16 we have received 〈 in non-Latin alphabet 〉 grace, mercy, liberal effusion of goodness, 〈 in non-Latin alphabet 〉 , in respect of (and in proportion to ) his great goodness, and mercy, and abundant charity to us, mentioned before, v. 14. and after, v. 17▪ where the grace of Christ is set opposite to the strictness of the Law, which hath nothing of mercy in it. Agreeable to this notion of 〈 in non-Latin alphabet 〉 , as it signifies an act of this mercy in God, that is, a gift, is the use of it in this place, where the husbands are commanded todistribute to their wives all things that they stand in need of, 〈 in non-Latin alphabet 〉 as copartners of the gift of life: that is, the wife and the husband are joined together in receiving from God that largesse of his, whether it be 〈 in non-Latin alphabet 〉 , as that signifies life itself, as we know it was in the Creation, God equally distributed this gift of life to them; or as it notes the comforts and necessaries of life, the wife as well as the husband hath right of inheritance from God to all the good things of this life, as having equally dominion given to them both over the fish, and fowl, and beasts, and herbs, and trees, Gen. 1. 28. all which are given them for meat, v. 29.

[ f] V. 19. Spirits in prison] For the explicating of this very obscure place, the best rise will be that which S. Jerome on Isaiah hath suggested to us, by looking on the words of God to Noah concerning the sins of the old world, and his judgments designed against them, Gen. 6. 3. where considering Noah as a prophet (and preacher of repentance to the old world) it will not be strange if the expression be prophetical and figurative. The Hebrew hath it thus, 〈 in non-Latin alphabet 〉 , which the ordinary English render, My spirit shall not always strive with man, the Greek 〈 in non-Latin alphabet 〉 , my Spirit shall not abide in these men, perhaps reading 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to lodge, or abide. The English render the Hebrew 〈 in non-Latin alphabet 〉 , as if it came from 〈 in non-Latin alphabet 〉 ▪ disceptavit, judicio contendit, to contend, or go to law; but the word comes from 〈 in non-Latin alphabet 〉 , which signifies a sheath, 1 Chron. 21. 27. and is used for a body, Dan. 7. 15. my spirit in the midst of my body, as being the sheath or receptacle of the soul: and so the writers of the Talmud ordinarily use it, and Tertullian De resurrect. Caro vagina afflatûs Dei, Flesh is the sheath of the breath of God, no doubt referring to this place: and accordingly 〈 in non-Latin alphabet 〉 is literally to be rendered, shall not abide as a sword, &c. in a sheath. For the removing all improbablenesse of thus reading 〈 in non-Latin alphabet 〉 (not 〈 in non-Latin alphabet 〉 pernoctabit ) and taking it in the notion of abiding, or continuing, in flesh, and not of striving, as the Interlinear and our English render it, and as 〈 in non-Latin alphabet 〉 indeed would require to be rendered, I shall only add two things; first, That the ancient Interpreters with one accord agree in the sense of abiding or inhabiting. The Chaldee read, 〈 in non-Latin alphabet 〉 , This evil generation shall not always remain before me: the Syriac and Arabic, My spirit shall not dwell in man forever: the LXXII. as we said▪ 〈 in non-Latin alphabet 〉 , shall not abide; and so the Latin, non permanebit, shall not abide. This is a strong argument, that they who, when they meet with 〈 in non-Latin alphabet 〉 , uniformly render it 〈 in non-Latin alphabet 〉 , &c. by words of judging, yet rendering this in so distant a manner, did not read that word, or in that sense, but 〈 in non-Latin alphabet 〉 as all Copies have it, in a notion of abiding, or being in another. And although the Scripture of the Old Testament give us no farther insight into this word then that once we find 〈 in non-Latin alphabet 〉 for a sheath of a sword, once for a body of a men; yet by these so distant notions of it, we have reason to suppose that there was some original comprehensive notion of it belonging to more, or else it could not have been applied, in the Chronicles and in Daniel, to these two so distant particulars. A sheath and a body differ much the one from the other, yet agree in this, that as one is the repository or abiding-place of the sword, into which it is put, so the other is of the soul; and from this agreement no doubt it is, that they are expressed by the same word. And then it would be very strange, if that word, thus common to them, should not natively signify that wherein they thus agree, viz. abiding, or being put in, or kept in, or confined to such a place, or some such thing. 'It is evident that many Hebrew words are of a far greater latitude of signification and comprehensivenesse then we can by the use of them in the Bible (which is but a volume of a narrow compass) discern or conjecture, as appears especially by the use of them in Arabic books, which language is certainly but a dialect derived from the Hebrew. And therefore it is not unreasonable on the grounds premised, and those more then obscure indications in the Bible which we have of it, that this should be the native meaning of the Verb, though in other places of the Bible we do not exactly meet with it. The second thing is, that though 〈 in non-Latin alphabet 〉 were not the reading, nor by the LXXII▪ and the other interpreters believed to be so, yet 'tis so ordinary for words of affinity in sound or writing to have a nearness of signification, that these Interpreters, which did not always render literally, but oft by way of Paraphrase, might probably enough have an eye to the notion of 〈 in non-Latin alphabet 〉 for abiding, and so render it 〈 in non-Latin alphabet 〉 to remain, or abide, for which in this matter Saint James useth 〈 in non-Latin alphabet 〉 to sojourn, or abide, as in an Inn, for a night, Jam. 4. 5. for after this manner of liberty it is, that the Jerusalem Targum on this verse evidently takes in both the interpretations of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . In the latter sense from 〈 in non-Latin alphabet 〉 to judge, their Paraphrase thus begins, Non adjudicabuntur generationes que futurae sunt post generationem in diluvio perditioni, vastationi aut deletioni universali, The generations which shall be after the generation of the flood shall not be adjudged to an universal perdition, vastation, or blotting out. A truth indeed secured by God's promises at large, chap. 8. 21. and 9. 11. but no way pertinent to this place, where the Deluge it self is threatened. Only on occasion of the affi •• ity in sound and writing of 〈 in non-Latin alphabet 〉 not judging, here, to 〈 in non-Latin alphabet 〉 , this part of the Paraphrase, though aliene to the place, seems to be begotten. But then for the former, as the words are undoubtedly read 〈 in non-Latin alphabet 〉 , so the Paraphrase proceeds in relation to them, Annon spiritum meum filiis hominum indidi? Have I not put my spirit into the sons of men? an evident proof of their understanding 〈 in non-Latin alphabet 〉 in a notion of putting one thing into another, which consequently may be resolved to be the general acception of the active Verb, and then that which is so put doth abide in it, as in a repositorie of some sort or other; such is a sheath to a sword, a prison to him that is put into it, a cabinet to that which is laid up in it, the body to the soul, as long as the man lives. As for 〈 in non-Latin alphabet 〉 my spirit or breath, that sure is that breath breathed by God into man, Gen. 2. 7. by which he became a living soul (see Jam. 4. a.) Spiritum meum filiis hominum indidi, I have given my breath, or spirit, (afflatus Dei in Tertullian) to the sons of men, saith the Jerusalem Targum there, according to that of Seneca, Ep. 66. Ratio nihil aliud est quàm in corpus humanum pars Divini spiritûs mersa, Reason is nothing else but a particle of the Divine spirit immersed in a man's body; and so in the Poet is a man's soul called

a particle of the divine breath, or spirit. From hence the meaning of those words is clear, My spirit shall no longer be sh • athed in man, that is, the souls which I have breathed or given to men, the sons of Adam, and which are sheathed in them, imprisoned, detained unprofitably, shall no longer continue or abide in them: so saith S. Chrysostom, 〈 in non-Latin alphabet 〉 , My spirit shall not always abide among these men, is instead of, I will not suffer them to live any longer: and this, as a figurative obscure expression, is twice afterward set down more clearly, the Lord said, I will destroy man, whom I have created, from the face of the earth, v. 7. and the end of all flesh is come before me, and I will destroy them from the earth, v. 13. It must here be farther observed, that in the latter part of that third verse is added, first, the reason of that sentence of God; secondly, the space in his long-sufferance designed, before which was past, it should not be executed. The former in these words, For that he also is flesh, that is, extremely given to the satisfying of the flesh, that Age being a most carnal and abominable Age, used ordinarily by the Jews (under the phrase of 〈 in non-Latin alphabet 〉 the age of the deluge ) for an example of all impiety; and that I suppose here meant also by, the earth was corrupt before God, ver. 11, and 12. the corruption there, as 〈 in non-Latin alphabet 〉 in the Apostles, signifying all manner of unnatural lust and villainy. And for the latter, it is evident that they were allowed six-score years to repent in, and avert the judgment, and that Noah was sent to preach repentance to them by denouncing the judgment and building the Ark. Ecce dedi ut resipiscentiam agerent, Behold I have given them that space, that they might repent, saith the Jerusalem Targum. And accordingly this Age is ordinarily, and by way of Proverb, used by the Jews as an evidence and example of God's 〈 in non-Latin alphabet 〉 , his patience and longsuffering to sinner's, before he comes to punish them. And when the judgment came upon that world of ungodly men, yet a remnant was delivered, Noah and his family in the Ark, from perishing in the waters. By this explication of that verse in Genesis, as it already appears how perfect a parallel that was of God's dealing with the Jews, giving them time to repent, delivering all that did repent, and destroying the whole nation besides; so it is evident that from thence this verse of S. Peter 's may be interpreted. For the 〈 in non-Latin alphabet 〉 the spirits in the prison, or custody, or sheath, here ( 〈 in non-Latin alphabet 〉 signifying any kind of receptacle, Rev. 18. 2.) are those souls of men that lay so sheathed, so useless and unprofitable in their bodies, immersed so deep in carnality as not to perform any service to God, who inspired and placed them there (and 'tis elsewhere a figurative speech to express wicked men, who are called prisoners, in prison, that is, 〈 in non-Latin alphabet 〉 , Isa. 42. 7. and ch. 49. 9. and bound in prison, Isa. 61. 1.) they, the thoughts of whose hearts were evil continually, v. 5. To these Christ, that is, God eternal, 〈 in non-Latin alphabet 〉 went and preached in, or by, that Spirit by which he was now raised from the dead▪ where first, the word 〈 in non-Latin alphabet 〉 Christ is used, not 〈 in non-Latin alphabet 〉 God, according to the general opinion of the ancient Fathers of the Church, that he which of old appeared to the Patriarchs was (not the first but) the second person in the Trinity, Christ the Son, not God the Father, and that those appearances of his were praeludia incarnationis, prelusory and preparative to his taking our flesh upon him. And accordingly those verses of the Sibylline Oracle, which introduce God speaking to Noah about the Ark, and setting down the speakers names by Numbers,

are best interpreted by 〈 in non-Latin alphabet 〉 , God Savior, that is, Christ: for to those two words belongs all that is said in those verses; they consist of nine letters, four syllables, the three first of two letters apiece, and the fourth of the remaining three, of five consonants, and four vowels; and so likewise the numeral importance of each letter amounteth to the just number of 1692. as it is there described. See Canter. Novar. Lect. l. 1. c. 3. Secondly, the phrase 〈 in non-Latin alphabet 〉 went and preached, or going preached, is but an idiom of the Sacred style, wherein 〈 in non-Latin alphabet 〉 going, and such like words, are frequently used as 〈 in non-Latin alphabet 〉 expletives; so, to omit many more, Ephes. 2. 17. speaking of Christ after his departure from the world (in the same manner as here before his coming into it) and of his preaching by his Apostles, not personally himself, to the heathen world, S. Paul expresses it after the same manner as here, 〈 in non-Latin alphabet 〉 , and he went and preached peace. Thirdly, by his Spirit is evidently here meant that Divine power by which he was raised from the dead, after his crucifixion, and by which he means now to act revenge on his crucifiers after a while, if they repent not, but in the mean time to preach repentance to them. And that makes the parallel exact betwixt the matter here in hand and the story of the old world. Here men are divided into two sorts, v. 17. those that suffer for well doing, the pious, constant, yet persecuted Christians, and those that shall suffer for evil doing, the contumacious obdurate persecuting Jews and Gnostics; as there the violent and corrupt on one side, which were, after the hundred and twenty years, swept away with the Deluge, and Noah (and his family) on the other side, who by being set forth as an example of the godly, delivered out of temptations, 2 Pet. 2. 5, 9. appear to have been opposed and wronged by them. And therefore to prove (what was undertaken, v. 17.) that even in respect of this world, it is far better to be of the number of the persecuted, who shall be delivered, then of the most prosperous persecutors, which shall after a time be destroyed, as the example of Christ was very pertinent, v. 18. who having suffered a while, was raised in power to destroy the crucifiers; so the example of the old world is fitly made use of also, who are evidently pointed at not only by the 〈 in non-Latin alphabet 〉 , spirits in the sheath, or custody, or prison, (which so fitly agrees with the 〈 in non-Latin alphabet 〉 sheathed in the old prophecy) but by that which here follows, 〈 in non-Latin alphabet 〉 which were disobedient of old, see Note g. (which clearly takes it off from belonging to the Gentiles of Christ 's time, to which some interpreters are willing to apply the place) and that 〈 in non-Latin alphabet 〉 of old defined by the 〈 in non-Latin alphabet 〉 when that follows, 〈 in non-Latin alphabet 〉 when once God's long-sufferance waited (or without once, 〈 in non-Latin alphabet 〉 , as the King's MS. reads it) 〈 in non-Latin alphabet 〉 , when it waited in the days of Noah, &c. which particular of God's long-sufferance, awaiting their repentance 120 years, and daily admonishing and reproaching them all that time (see Heb. 11. 7.) by the 〈 in non-Latin alphabet 〉 preparation of the ark, and his saving the remnant (as the son of Sirach calls it Ecclus 44. 17.) by this means, 〈 in non-Latin alphabet 〉 through, or out of, the water (see 1 Cor. 3. Note b.) are very commodiously applied to S. Peter 's present purpose also, Christ 's deferring this vengeance on the Jews forty years after his crucifixion, being on purpose designed, first, to bring the crucifiers to repentance, secondly, to make trial of the patience and perseverance of the sincere Christians, and to deliver them peculiarly out of this deluge of destruction, Rev. 2. 7, &c. when all others, Jews and temporizing Gnostics, were destroyed.

[ g] V. 20. Disobedient ] The word 〈 in non-Latin alphabet 〉 disobedient is used for a course of great notorious sin, spoken of the 〈 in non-Latin alphabet 〉 exasperators, provokers, Heb. 3. 16, 18. against whom God's oath was gone out, that they should not enter into his rest, ver. 19. They are here certainly the wicked men of the old world, on whom the flood came, called 〈 in non-Latin alphabet 〉 , the world of the ungodly, 2 Pet. 2. 5. which are there joined with the wicked of Sodom. From whence and from some other evidences it is probably to be concluded what their sin was which brought the flood upon them, viz. the sin of unnatural uncleanness, or Sodomy, contrary to that breath of God breathed on them, the light of law, and reason, and nature, and the very soul within them. For so Gen. 6. 2. upon the sons of God taking them wives of the daughters of men, presently follows the decree of God to send the Deluge upon them. The sons of God, and of men, were certainly the worshippers of the one true, and the many false gods, and the marrying of those Idolaters was the means of insnaring the godly in the heathen Idol-worships, and all the villainies in their practices, or sacrifices (as after it was Num. 25. 2.) This is there in general expressed, v. 5. by, The wickedness of man was great upon the earth, meaning by 〈 in non-Latin alphabet 〉 wickedness, villainy (as 〈 in non-Latin alphabet 〉 incontinence, Mat. 23. 25. is 〈 in non-Latin alphabet 〉 wickedness, Luc. 11. 39.) and v. 11. by, The earth was corrupt before God, and filled with all violence, by corruption signifying these unnatural lusts, so ordinarily called 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , corruption and being corrupted (see Note on 2 Pet. 1. b. and 2. b.) and by violence either the same again in the most enormous kind, such as was by the Sodomites offered to the Angels (see Note on 1 Cor. 5. h.) or else persecuting all others that would not go on with them in all their riotous courses, and both together expressed v. 12. by one of them, corrupt, And all flesh corrupted his way, and both again by violence, v. 13. The end of all flesh is come before me: for the earth is filled with violence. So that either of these single, or, which in probability is all one, both together, is the notation of the sin for which the flood came, and the interpretation of the 〈 in non-Latin alphabet 〉 , those that of old were disobedient in this place.

[ h] V. 21. The like figure ] The King's MS. reads O 〈 in non-Latin alphabet 〉 , &c. where O in Capital letters (as that whole book is written) signifies oftentimes 〈 in non-Latin alphabet 〉 , as in an Inscription of an ancient cup in Athenaeus 〈 in non-Latin alphabet 〉 is written for 〈 in non-Latin alphabet 〉 . And so in an old Copy in Magdalene College in Oxford it is clearly, 〈 in non-Latin alphabet 〉 the antitype of which. As for the word 〈 in non-Latin alphabet 〉 , it may perhaps be here fit to note that, as it is certainly best rendered Antitype, to reserve the signification of the Greek, whatsoever shall here appear most fitly to belong to it, so the Greek is capable of very distant senses. For first, it signifies (not a like, but) a contrary. So in Xenophon, 〈 in non-Latin alphabet 〉 , Matters of favor are done by the Prince himself, but the contrary by other men. So saith Hesychius of it, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 . It signifies contrariety or contradiction; and so we know the preposition 〈 in non-Latin alphabet 〉 most ordinarily imports. And this the place would not unfitly bear, that Baptism is quite contrary to the Ark of Noah, but yet saves as that saved. There the destruction was by water, and only they were saved which got into the Ark; but here water is the means of saving from destruction, and they perish which have not this immersion or baptisine here spoken of. Beside this there is a second notation of this word, as 〈 in non-Latin alphabet 〉 signifies pro as well as contra, and so it may here be fitly rendered. For when it is compounded in the notion of pro, it notes instead of another, as 〈 in non-Latin alphabet 〉 , Proconsul, is he that supplies the Consuls place, is in his stead. And so it may be here, 〈 in non-Latin alphabet 〉 , baptism instead, or supplying the office of the Ark, saves us now. In this sense Antitype is ordinarily taken among us for that which (is not itself a type, or figure, but) supplies the place of some former type; so purity of the heart is the Antitype of Circumcision, that is, that which is now by Christ required instead of that ceremony among the Jews. But beside both these, there is a third notation of the word, for 〈 in non-Latin alphabet 〉 , a copy, differing from 〈 in non-Latin alphabet 〉 , so as the impression in the wax differs from the engraving in the Seal. So the Old Glossary renders both those words, 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , by exemplum & exemplar. And thus is the word used, Heb. 9. 24. and generally in the Ecclesiastic writers, and is best expressed by parallel, or answerable, and may so here fitly be rendered, parallel whereunto Baptism —

CHAP. IV.

1. FOrasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath [note a] suffered in the flesh, hath ceased from sin,]

[Paraphrase] 1. Ye must therefore, seeing Christ hath suffered for you, resolve to follow and imitate him in suffering also, or dying with him, viz. dying to sin (see v. 6.) or ceasing from it, as he that is dead, or hath crucified the flesh with affections and lusts, always doth,

2. That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.]

[Paraphrase] 2. That for the remainder of the life that ye live, this frail mortal life, ye live no one minute longer in obedience to those lusts, or compliance to those appetites that are ordinary among men, but in perfect obedience and compliance to the will of God.

3. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, [note b] excess of wine, revellings, banquettings, and abominable idolatries:]

[Paraphrase] 3. For ye have sure continued long enough in those heathenish villainies, so ordinary in the Gentile world, ye have sufficiently gratified them by accompanying them in unnatural acts of uncleanness (see note c.) and carnal lusts in drinking of wine, amorous addresses (see Rom. 13. e.) Bacchanals, and those detestable sins of lust used in the idol-worships of the Gentiles, see note on 1 Cor. 5. 1.

4. Wherein they [note c] think it strange that you run not with them to the same excess of riot, speaking evil of you: ]

[Paraphrase] 4. Who wonder as at a strange thing, and reproach d and fail at you, if you make any scruple of those unnatural abominable sins which are not to be spoken of, or refuse to run on headlong with them to the commission of them:

Who shall give account to him that is ready to judge the quick and dead.]

[Paraphrase] 5. Who shall be most sadly accountable to God the judge of all the world, who hath all the actions and thoughts of men, dead and living, so ready to him, that he can pass a most just sentence on them whensoever he pleases, and will certainly are long so deal with the provoking sinners, Jews and Gnostics of this age, as he hath dealt formerly with the like through all times, since the beginning of the world.

6. For, for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.]

[Paraphrase] 6. For thus hath he formerly proceeded with the sinners of the old world (see note on c. 3. f.) and all others that are now long ago dead, first preached to them, (when they were alive) as now unto us, and made known his will and commandments on this one design, that they might mortify all sinful lusts, reform their vicious abominable ways, and so suffer to the flesh (see note a.) and for the future live new lives, obey the commandments of God.

7. But the end of all things is at hand: be ye therefore sober, and watch unto prayer.]

[Paraphrase] 7. But that great fatal destruction to the obdurate Jews, so oft spoken of by Christ and his Apostles (see note on Mat. 10. g. & 24. c.) is now near at hand, which is an obligation to all care in performing all acts of piety, in praying for the averting of God's wrath, and securing you from being overwhelmed in it: and to that end there is nothing so necessary as sobriety, in opposition to the sins forenamed v. 3, 4. and care and vigilance that the day of visitation come not on you unawares.

8. And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.]

[Paraphrase] 8. But above all things be sure to maintain a most earnest love and charity toward your fellow-Christians, (the contrary to which, the contentions and factions of the Gnostics, shall concur with their other villainies to involve them in the vengeance that befalls the persecuting Jews.) For this added to repentance from all those other dead works, is the likeliest means to propitiate God and avert his judgments from you: see Jam. 5. 8.

9. Use hospitality one to another without grudging:

[Paraphrase] 9. Everyone as he hath received wealth or any other good thing, so distributing it to them that want; as counting yourselves but stewards of those many gifts and liberalities of God, I see note on c. 3. e.) and discharging that office, as it ought to be discharged, to the greatest advantage of others.

10. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.]

[Paraphrase] 10. Everyone as he hath received wealth or any other good thing, so distributing it to them that want; as counting yourselves but stewards of those many gifts and liberalities of God, I see note on c. 3. e.) and discharging that office, as it ought to be discharged, to the greatest advantage of others.

11. If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ; to whom be praise and dominion forever and ever. Amen.]

[Paraphrase] 11. He that teacheth the people, let him do it with that uprightness as becomes one that is a steward or dispenser of the oracles of God: He that exercises liberality to the poor (see note on Luk. 8. a.) let him do it in proportion to that estate which God hath given him: that so God may be glorified in his gifts, that is, receive honor by that use which is made of them, by your obedience to the Gospel of Christ, who is God blessed forever. Amen. (See Rom. 9. c.)

12. Beloved, think it not strange concerning the [note e] fiery trial which is to try you, as though some strange thing happened unto you:]

13. But rejoice, in as much as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy.]

[Paraphrase] 13. But count it matter of joy to you, that thereby you are made like unto Christ in suffering: and then as there was a resurrection of Christ after his suffering, and that resurrection the more glorious, because of that forerunner; so after these sufferings of yours, there will be a glorious revelation and coming of Christ, that spoken of Mat. 24. (see note on 2 Thess. 1. a.) to the destruction of those crucifiers of Christ, and persecutors of Christianity, after which you shall have a great calm and tranquility, and that will be matter of exceeding joy to you.

14. If ye be reproached for the name of Christ, happy are ye; for the spirit of [note f] glory and of God resteth upon you: on their part lhe is evil spoken of, but on your part he is glorified.]

[Paraphrase] 14. In the mean, whatsoever contumely or persecution ye suffer for your Christian profession's sake, it is the happiest thing that could befall you: For by your being reviled for being Christians, it seems the very same condition which was in Christ incarnate, and wherein his power was most evident, and the very spirit and temper of God is in you; which temper of Christ is looked upon with reproach by them of the world, not conceiving how suffering an become a God, but by you, who have imitated it by your own sufferings, it is commended and glorified.

15. But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as [note g] a busy-body in other men's matters.]

16. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.]

[Paraphrase] 16. But if keeping himself innocent from these and the like, he yet fall under persecution for the faith of Christ and discharge of his Christian duty, let this be matter of rejoicing to him, and of thanksgiving to God,

17. [note h] For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the Gospel of God?]

18. And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?]

[Paraphrase] 18. And if the righteous have a compensation, or portion of misery in this life, Prov. 11. 31. and, though he escape, yet do it through many afflictions, then how fearful is the expectation of ungodly sinful men?

19. Wherefore let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing as unto a faithful Creator.]

[Paraphrase] 19. By all this it appear to be most reasonable, that they that suffer in Christ's cause bear it patiently and quietly, never doing or attempting any unlawful thing to cast the cross off from their own shoulders, but committing their lives and everything to God, who having created all, and so being able to preserve them as easily, if he please, and being most certain to perform all his promises to every faithful servant of his, will certainly preserve them, if it be best for them, and if he do not, will make their sufferings a passage to and enhaunsment of their glory.

Annotations on Chap. IV.

[ a] V. 1. Suffered in the flesh ] What is here meant by suffering in the flesh, (or, as the King's MS. reads, 〈 in non-Latin alphabet 〉 , to the flesh) which we are to do by way of correspondence to Christ's crucifixion, doth not only appear by many other phrases elsewhere, as being dead to sin, crucified with Christ, noting thereby mortification and forsaking of worldly sinful courses; but also by the distinct words here added 〈 in non-Latin alphabet 〉 , , he hath ceased from sin, which refer the phrase here to reformation of wicked lives not to suffering of afflictions, as the words might be thought to signify. And this irrefragably appears by v. 2. That we should no longer live the rest of our time in the flesh to the lusts of men, but to the will of God. Which verse if it be compared with that harder phrase, 〈 in non-Latin alphabet 〉 , judged to the flesh according to men, v. 6. it may possibly give some light to the explication of it. For 〈 in non-Latin alphabet 〉 the lusts of men, ver. 2. may well be answerable to 〈 in non-Latin alphabet 〉 , the flesh according to men, v. 6. noting thereby the customary sinful lusts of the Gentiles, as on the other side, the will of God, v. 2. is all one with the spirit according to God, the godly spiritual inclinations & dispositions: and then why may not 〈 in non-Latin alphabet 〉 , living no longer, that is, dying, be all one with 〈 in non-Latin alphabet 〉 , be judged or condemned, or sentenced to death? For when all the phrases that belong to Christ 's sufferings, Crucifixion, Death, Burial, are applied by accommodation from Christ to the Christian, in respect of his dying to the flesh, to the world, to sin, and when the opposite to being judged is living, (and when that opposition is strictly observed in all other parts of the phrase, 〈 in non-Latin alphabet 〉 spirit opposed to 〈 in non-Latin alphabet 〉 flesh, and 〈 in non-Latin alphabet 〉 according to God, to 〈 in non-Latin alphabet 〉 according to men) why should not 〈 in non-Latin alphabet 〉 to be judged or condemned, which is the thing immediately preparatory to execution, be taken here (though not often elsewhere) for execution, or suffering that sentence; and so 〈 in non-Latin alphabet 〉 , judged to the flesh, be all one with dead to the world or flesh, that is, mortifying all sinful lusts, opposed to living according to God, to the spirit, an holy and godly life? Another notion these words, v. 6. may be thought capable of, 〈 in non-Latin alphabet 〉 (speaking of penitent sinners involved in a common ruin) that though as far as men can see, 〈 in non-Latin alphabet 〉 according to men, they be judged in the flesh, swept away in the calamity, in respect of their bodily outward condition, yet they are at rest, and so in their soul or spirit live with God. If suffering in, or to, the flesh, v. 1. did belong to afflictions, this then might probably be the meaning of v. 6. But the former being otherwise determined by the Context, this latter will best be interpreted by analogy therewith.

[ b] V. 3. Excess of wine ] 〈 in non-Latin alphabet 〉 , saith Phavorinus; the word signifies a drunkard, one impetuously given to wine. And again, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , an immoderate desire of wine.

[ c] V. 4. Think it strange ] 〈 in non-Latin alphabet 〉 is to wonder as at a new or strange accident. So in Polybius, 〈 in non-Latin alphabet 〉 , to think strange and doubt as at a paradox; all one with 〈 in non-Latin alphabet 〉 , to be surprised with some unexpected event. So 〈 in non-Latin alphabet 〉 , in Phavorinus, and proportionably in the Passive, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , to be stricken on a sudden, or amazed: so here again, v. 12. 〈 in non-Latin alphabet 〉 , he not surprised, amazed, astonished, or vehemently affected with wonder, at that 〈 in non-Latin alphabet 〉 which is among you.

[ d] Ib. Excess of riot ] 〈 in non-Latin alphabet 〉 , saith Phavorinus: where 〈 in non-Latin alphabet 〉 signifying confusion is a general word, and would not much tend to the illustrating of the other, did not the 〈 in non-Latin alphabet 〉 tell us what kind of confusion it was, viz. a confusion of sexes in committing those base sins; for so saith he of 〈 in non-Latin alphabet 〉 , it notes those filthy abominable pollutions: and accordingly Hesychius having rendered it 〈 in non-Latin alphabet 〉 , interprets the latter of these 〈 in non-Latin alphabet 〉 mollities, the word so commonly used for effeminacy, and particularly for these base sins. Another notion of this word there is (the primitive, I suppose, whence this is by Metaphor derived) for ponds or cavities which are filled with the sea at the time of flour, and will carry boats at such times to the main land, and to cities built there. So saith Strabo 1. 3. 〈 in non-Latin alphabet 〉 . These Ptolemy calls 〈 in non-Latin alphabet 〉 , as our Humber in England is by him expressed by 〈 in non-Latin alphabet 〉 (in all proba • ility for 〈 in non-Latin alphabet 〉 ) And this overflowing of the sea is very fit to express this of extravagant enormous lust (See Note on Jude b.) Agreeable to this is the notion of 〈 in non-Latin alphabet 〉 here also joined with it: and 〈 in non-Latin alphabet 〉 saith Pavorinus; it notes incontinence, and lasciviousness, or filthiness, which what it signifies in that writer, will appear by the account which he gives of 〈 in non-Latin alphabet 〉 , viz. that principally and properly it signifies 〈 in non-Latin alphabet 〉 , the sin mentioned Rom. 1. 26. from whence, saith he, there was a city called 〈 in non-Latin alphabet 〉 , where such unnatural villainies were ordinarily committed: and 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 uncleanness, but that especially of the basest and foulest sort, as may appear by his rendering 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 by which it appears that these two words signifying each of them so unsavourly, are joined together to denote those 〈 in non-Latin alphabet 〉 abominable practices of the Gentiles in their idolatries, v. 3.

[ e] V. 12. Fiery trial ] What 〈 in non-Latin alphabet 〉 here signifies will easily be defined from the notion of the Hebrew 〈 in non-Latin alphabet 〉 , which signifies two things, to persecute, and to set on fire. So Psal. 10. 2. where the Hebrew is rendered by us, the wicked doth persecute the poor, the LXXII. read, 〈 in non-Latin alphabet 〉 , the poor is set on fire. And so again. 〈 in non-Latin alphabet 〉 , which signifies to try, (either as gold is by the fire or as men by afflictions) is by the LXXII. Psal. 17. 3. rendered 〈 in non-Latin alphabet 〉 casting into the fire. And accordingly 〈 in non-Latin alphabet 〉 regularly will signify in general, any kind of adversity or sharp persecution, which (as fire blown up into flames, to gold or other metals is the means of exploring and purifying them) is in like manner here said to be 〈 in non-Latin alphabet 〉 , befallen them for their trial. Thus Prov. 27. 21. 〈 in non-Latin alphabet 〉 , casting into the fire is the trial for silver and gold, and Psal. 66. 10. 〈 in non-Latin alphabet 〉 , thou hast cast us into the fire, as silver is cast into the fire, unless perhaps that should be read 〈 in non-Latin alphabet 〉 , thou hast tried us as silver is tried, and so in other places of the Old Testament. The word we have again, Rev. 18. 9. where 〈 in non-Latin alphabet 〉 we rightly render the smoke of her burning, or being set on fire. If this be now applied to the Jews in general at that time, it may then be fitly interpreted of the great combustions and seditions caused by the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Zealots and seditious, oft mentioned by Josephus, which raised such stirs among them, and brought such heavy, bloody slaughters upon them before their destruction by the Romans, and not only in, but out of Judea. And in opposition to these perhaps it is, that they are advised to be 〈 in non-Latin alphabet 〉 Zealots of that which is good, for so the King's MS. reads instead of 〈 in non-Latin alphabet 〉 imitators or followers, c. 3. 13. and accordingly now, when the 〈 in non-Latin alphabet 〉 the destruction or fatal excision was but approaching, the 〈 in non-Latin alphabet 〉 is spoken of as already 〈 in non-Latin alphabet 〉 befallen among them, and so may fitly be the forerunner of their destruction, as Josephus observes it was. But if it be more strictly applied to the Christians to whom S. Peter writes, it must then signify the persecutions which, from the Jews and Gnostics, fell on the pure and Orthodox Christians, where ever Christianity was planted in the Provinces, and was particularly 〈 in non-Latin alphabet 〉 , for the exploring and trying them, the malice of the persecutors being such (and no other means of appeasing them, save the denying of the Faith, or, by compliances, seeming to do so) that whosoever was not sincere, was sure to be tempted out of his profession.

[ f] V. 14. Glory ] That 〈 in non-Latin alphabet 〉 glory is answerable to the Hebrew Schechinah the appearing of God by Angels, or any other glorious way, hath been often said, Note on Mar. 1. 2. (see 2 Pet. 1. 3, 17. and Jude 24.) and that that also signifies that eminent way of God's appearance (which is therefore called his 〈 in non-Latin alphabet 〉 ) the Incarnation and being of Christ here on the earth, hath been formerly noted also, on Joh. 1. c. So 2 Cor. 4. a. the glory of God in the face of Jesus Christ, is the glorious exhibition of God, so visible in Christ here on the earth. And so most probably here it signifies; and then 〈 in non-Latin alphabet 〉 will be the state or condition of Christ when he was here upon the earth, with which is here fitly joined 〈 in non-Latin alphabet 〉 , the spirit of God (so Christ incarnate was, God blessed forever ) that is, the same way of dispensation and economy which was used on Christ when he was here on earth (see Note on Luk. 9. e.) And that this is the meaning of it here, will be judged by the Context, which pronounces them happy that are reproached for Christ 's name; because by that means they are made like Christ, that prime person that suffered for well doing.

[ g] V. 15. A busy-body ] What the 〈 in non-Latin alphabet 〉 here signifies, will best be guest by observing first, that it is here joined with other great and gross sins, Theft, Murder, Evil-doing; secondly, by comparing it with another word of near signification, 〈 in non-Latin alphabet 〉 , 2 Thess. 3. 11. (against which the Apostle exhorts, 1 Thess. 4. 1.) This crime is either of a lower or higher sort; the first is idleness, the second improves it into sedition. Against the former the Apostolic doctrine did proceed by way of censure, that they were not to be acknowledged in the Catalogue of those poor that were to be relieved by the Church out of the public stock, but rather under the title of the 〈 in non-Latin alphabet 〉 disorderly persons, used as thieves (with whom they are here placed) which were to be sold as slaves, forced to labor, and so taken off from their idleness and meddling with other men's matters. Thus among the Egyptians idleness was a capital crime; among the Lucani, he that lent money to any idle person was to loose it; among the Corinthians the slothful were delivered to the carnifex, saith Diphilus. Another higher then this there was, of undertaking to have the charge of those that do not belong to them; a fault which at this time was very observable among the Jewish Zealots, who pretending to and promising themselves a perpetual immunity from all power of men (as the only children of God, which were not therefore to be under any man, particularly under Heathens, but to enjoy an 〈 in non-Latin alphabet 〉 or immunity ) would force all men to join with them against the Romans, that is, against the public peace, calling themselves the 〈 in non-Latin alphabet 〉 benefactors and saviors of the nation, and plundering all that would not be as active and seditious as themselves. Such as these were very rife at the time of writing this Epistle, and might justly be here ranked with thieves and murderers, being most eminently both of these, under pretence of zeal to the Law, and making all men perform their duty.

[ h] V. 17. For the time —] The 〈 in non-Latin alphabet 〉 here will most conveniently be joined with the 〈 in non-Latin alphabet 〉 , v. 16. as the matter of the Christians joy, and occasion of his glorifying God, that this is the season of judgments beginning at the house of God. For there being two parts of God's 〈 in non-Latin alphabet 〉 or judgment, the one tolerable, the other intolerable, the one for advantage of the sufferer, the other for the greatest disadvantage, the one here called 〈 in non-Latin alphabet 〉 , the beginning, or 〈 in non-Latin alphabet 〉 , first part, of the judgment, the other 〈 in non-Latin alphabet 〉 , the end, or tail of it, the one assigned to pious men▪ the 〈 in non-Latin alphabet 〉 house of God, the other to the impious, obdurate, 〈 in non-Latin alphabet 〉 disobedient (see c. 3. g.) it must needs be looked on as an happy condition, and that which is matter of joy and not of sorrow to any, that they have their part in the former of these, and not in the latter of them. What the 〈 in non-Latin alphabet 〉 the end here is, may perhaps be questioned, whether any vengeance in this life, or that greater in another life. But the answer is easy: it belongs primarily to the vengeance that here should light upon the obdurate Jews, their utter excision now approaching, styled 〈 in non-Latin alphabet 〉 the end of all things, v. 7. in comparison with which the persecutions that now fell on the persevering Christians from their hands were very light and supportable; but this not to exclude, but to be the entrance on that sad arrier, the dregs of that bitter cup in another world. What is here addded of the 〈 in non-Latin alphabet 〉 , the righteous scarcely escaping, is thaken from Prov. 11. 31. where that which is in the Hebrew 〈 in non-Latin alphabet 〉 , and is from thence rightly rendered by our English, behold, the righteous shall be recompensed on the earth, is by the Septuagint (by mistake, as it is probable, of 〈 in non-Latin alphabet 〉 for some other word) rendered 〈 in non-Latin alphabet 〉 , the righteous hardly (that is, not without some difficulties and persecutions) escapes; where, as the recompense on earth, which the righteous meets with, is the punishments and afflictions which befall him in this life, so the 〈 in non-Latin alphabet 〉 saved▪ must be the temporal preservations here, or immunity from afflictions, and 〈 in non-Latin alphabet 〉 hardly saved, his bearing some sharp pungent part of them, but those not comparable with that other part of God's cup of trembling, which expects the ungodly both here in a remarkable destruction, and in another world.

CHAP. V.

1. THE Elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:]

[Paraphrase] 1. The Bishops of your several Churches (see note on Act. 11. b.) I exhort, who am myself employed here at Rome to govern the Church, one that attended Christ at his crucifixion, and was also at his Transfiguration present at that discourse concerning the glory that should be consequent to his death (see 2 Pet. 1. 16.) the remarkable destruction of his crucifiers, and deliverance of his faithful disciples (see note on 2 Thess. 1. 6.)

2. Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind;]

[Paraphrase] 2 Take care of your several Churches, and govern them, not as secular rulers by force, but as pastors do their sheep, by calling and going before them, (Psal. 80. 1.) that so they may follow of their own accord; nor out of consideration of the gain which may be made by receiving the contributions of the Church put into your hands, as secular rulers again make gain of their government, but so ruling them that they may obey your doctrine and example cheerfully;

3. Neither [note a] as being lords over God 's [note b] heritage, but being ensamples to the flock.]

[Paraphrase] 3. Not making those advantages of them that are under you which the Procurators or secular governors do of their Provinces, but contenting yourselves with the portion belonging to you, and walking Christianly and exemplarily before them.

4. And when the chief shepherd shall appear, ye shall receive a crown of glory that fadeth not away.]

[Paraphrase] 4. And when Christ, which is your ruler and governor, as you are rulers of other men, shall come to judgment, you shall assuredly receive from him a crown, which is not made of such fading materials as those in the Olympic games, but one that fadeth not, a crown of glory (see note on 1 Cor. 9. 25.) a reward of your good (that is, eminently good) work, or office, 1 Tim. 3. 1. See note a.

5. Likewise ye younger, submit yourselves unto the elder: yea, all of you be subject one to another, and be [note c] clothed with humility; for God resisteth the proud, and giveth grace to the humble.]

[Paraphrase] 5. And in like manner all inferiors must live obediently under their Bishops, and so must all of you be subject to those that are set over you (see note on Jam. 5. h.) putting on humility as your badge; Or, and so must all of you put on humility as your badge: For God, saith Solomon, setteth himself against the haughty and disobedient, but is very favorable to the meek and obedient.

6. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:]

[Paraphrase] 6. Submit yourselves therefore in all obedience to all those that are placed over you by God, that he may in that great season of retributions, both here in the time of visitation (see note on c. 2. 9.) and hereafter in the day of doom, exalt and reward your humility.

7. Casting all your care upon him; for he careth for you.]

[Paraphrase] 7. And whatsoever difficulties ye have to wrestle with, be not anxiously solicitous about them, but refer all to God's guidance, either to avert or enable you to support, for he hath a particular care of you, and will not let anything befall you, which is not really best for you.

8. Be sober, be vigilant, because your adversary the devil, as a roaring Lion, walketh about seeking whom he may devour:]

[Paraphrase] 8. Observe carefully all the rules of sobriety and vigilance, or diligence; for the devil, that upon all occasions indicteth and accuseth you before God, is always watching advantages to get you into his power and reach, and useth all means to that end, as a Lion doth roaring, to fright and amaze, and so catch his prey:

9. Whom resist steadfast in the faith; knowing that the same afflictions are accomplished in your brethren that are in the world.]

[Paraphrase] 9. Whose temptations can bring you no hurt but by your yielding to them, and therefore it concerns you to resist him with all constancy and fidelity, making use of the shield of faith, Ephes. 6. 26. to repel all his assaults, that being the tried instrument of overcoming the devil as well as the world, 1 Joh. 5. 4. and for your encouragement to constancy, you cannot but know that you are not the only sufferers in the world, but that the Christians at Rome, v. 13. and in other places, suffer in the very same manner that you do.

10. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. ]

[Paraphrase] 10. But the same God of all mercy and consolation, who, by revealing Christianity to you, hath advanced you to a capacity and (if you be not wanting to yourselves) to the possession of his eternal glory through the sufferings of Christ, by his special providence restore you to a peaceable quiet condition of serving him, after there your dispersions are over (see note on 2 Cor. 13. c.) and by that means confirm you to hold out to the end.

11. To him be glory and dominion forever and ever. Amen.]

[Paraphrase] 11. And his holy name be forever blessed and magnified by us all. Amen.

12. By Silvanus a faithful brother unto you, (as I suppose) I have written briefly, exhorting and testifying that this is the true grace of God wherein ye stand.]

[Paraphrase] 12. I have written this short Epistle to you by Silvanus, I take it, a worthy and faithful person, persuading you thus to persevere, and assuring you that this which I now preach to you is that faith which was at first received and believed by you, wherein ye have continued so long.

13 The Church that is at Babylon [note d] elected together with you, saluteth you, and so doth Marcus my son.]

[Paraphrase] 13. The Church which is at Babylon (that is, Rome, parallel to Babylon in many things) which is your partner in the faith, saluteth you, and Marcus one of my first converts, or children in the faith.

14. Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.]

[Paraphrase] 14. Let that kiss, the token of charity, be from me begun to you all, (see Rom. 16. c.) I salute and wish all prosperity to all the Christians among you. So be it.

Annotations on Chap. V.

[ a] V. 3. As being lords ] 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 , saith Phavorinus, to have and exercise dominion. What this is, will appear by that place of the Gospel, Mat. 20. 25. where 'tis explained by the practice of the heathen rulers, Kings or Emperors over them, who do 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 (both to the same sense) act as 〈 in non-Latin alphabet 〉 lords, masters of their people; and that not only by dominion over their persons, but over their estates too, so far as to maintain all their state out of the people's purses by way of tribute and taxes. This is the meaning of 〈 in non-Latin alphabet 〉 there, ver. 28. to be served or benefited by their subjects, the same that Xenophon means by 〈 in non-Latin alphabet 〉 , Praef. to 〈 in non-Latin alphabet 〉 . being profited by them: and Callicratides the Pythagorean in his book of the felicity of families, intimates the same by his definition of despotick government, 〈 in non-Latin alphabet 〉 , that which respects the rulers own profit, and not the subjects. For this is the manner of the Kings of the nations (and consequently will be so of their King, if they will have one) 1 Sam. 8. 11. to receive tributes and the like from their subjects, and to be maintained by them in all their splendor and greatness that belonged to them, all the pomps and expenses of their families and courts being fetched out of their subjects purses and persons. Which consideration would, saith Samuel, make them think their present estate under the 〈 in non-Latin alphabet 〉 (being governed by God immediately) much better to them, v. 18. And that is the meaning of the 〈 in non-Latin alphabet 〉 , to behave themselves after the manner of these, to use their power in order to their own profits and greatness (like those Neh. 5. 5. where the word 〈 in non-Latin alphabet 〉 is used.) And this is here forbidden the governors of the Church, they may not make this their manner of ruling, to exercise this power over their flock, but to give them examples of all kind of Christian virtue, and so neither to be 〈 in non-Latin alphabet 〉 strikers, imperious, masterly persons, ruling roughly and harshly, and in ostentation of their power, nor 〈 in non-Latin alphabet 〉 , covetous, griping, making advantage of Ecclesiastical power to squeez gain out of men. Which two things are so severely interdicted the Ecclesiastical ruler, 1 Tim. 3. 3. & Tit. 1. 17. and perhaps are intended here also, v. 2. the first by 〈 in non-Latin alphabet 〉 not forcibly, in an Active sense, not using violence toward the flock, and the latter by the 〈 in non-Latin alphabet 〉 not making filthy gain, that is such as the use of their power over the flock brings them in, over and above that proportion which by the Church is allotted for their maintenance.

[ b] Ib. Heritage ] 〈 in non-Latin alphabet 〉 may here be the several provinces over which each of the Governors (mentioned together in the Plural v. 1.) are placed. So Act. 1. 25. 〈 in non-Latin alphabet 〉 , the lot of ministry and Apostleship, is that charge or portion assigned by lot to Matthias, whither he was to go and officiate and preach the Gospel: From which division then made among the Twelve at their setting out on their travails to plant the Gospel, they and all others ordained by God to be Apostles or Bishops, had afterward their provinces to govern, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 to rule as Pastors and Bishops,