A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.

CHAP. V.

1. * 1.1 IT is reported commonly, that there is [note a] fornication among you, and such fornication, as† 1.2 is [note b] not so much as named among the Gentiles, that one should have his father's wife.]

[Paraphrase] 1. It is a great shame and reproach that lyes upon you, that sins of unnaturall un∣cleannesse, and marriages within prohibited degrees are so frequently to be found among you, and those of such a pitch in one offender, as civil nations, (though not Christian) and even the unconverted Corinthians would abhor to be guilty of, a sonne to take in marriage (or otherwise to live in that sinne with) his father's wife.

2. And ye are [note c] puffed up, and have not rather mourned, that he that hath done this deed may be taken away from among you.]

[Paraphrase] 2. And this so freely that ye doe not look on it as a crime fit to be censured in him, ye are not at all humbled with it, nor mourn for it (see 2 Cor. 12. 21.) either out of an opi∣nion of the person that hath done it, (who is one of the Doctors of your Church, say Chrysostome and Theodoret) or out of an opinion infused now by some haereticall teachers into you (which your former condition of life makes you apt enough to believe) that fornication is an indifferent thing (see c. 6. 13.) whereas in any reason you ought to have mourned over him, as over a great sinner, and expressed your sorrow in complaining of him, and using meanes that he might be excommunicated, see c. 12. 21.

3. For I verily* 1.3 as absent in body, but present in spirit, have [note d] judged already, as though I were present,† 1.4 concerning him that hath so done this deed:]

[Paraphrase] 3. For I, though I am not present among you, yet by that authority that belongs to me, (and being sufficiently assured of the truth of the fact) have already passed sentence on him that hath thus offended,

4. In the name of the Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,

5. To [note e] deliver such an one unto Satan for the [note f] destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.]

[Paraphrase] 4, 5. That in a publick assembly gathered in the name of our Lord Jesus Christ, in which you are to suppose me virtually present among you, by the authority of Christ committed to me and you, ye proceed to excommunicate and deliver him up into the power of Satan, who may inflict some disease upon him, that may be a means to bring him to a sight of his sinne and reformation, and so to salvation also.

6. Your glorying is not good: know ye not that a little leaven leaveneth the whole lump?]

[Paraphrase] 6. Such a teacher as this is not fit for you to follow or favour, for as a little sowre dough gives a tast to all the bread, so will such a sinne as this, permitted in the Church, have an influence on you all, both by discrediting that Church where this is permitted, and by corrupting the company by the example.

7. Purge out therefore the old leaven, that ye may be a new lump,* 1.5 as ye are unleavened: for even Christ our passeover is sacrificed for us.]

[Paraphrase] 7. As therefore it was the manner of the Jewes on the day of the Passeover (that being the day of preparation, or the Eve to the feast of unleavened bread) most diligently and sollicitously to inquire if there were any crumme of leavened bread left in their houses, and to remove it all (see note on Mar. 14. c.) so doe ye at this time deale with that heathen or Gnostick perswasion (among you) of the lawfulnesse of fornication, most contrary to the Lawes of Christianity that you have undertaken, and whereby ye have obliged your selves to have none of that sowre unchristian doctrine among you, but on the contrary to fit your selves to celebrate a Christian Passeover, which (as the Judaicall was a signe of their deliverance out of Aegypt) must be kept with our departure out of sinne.

8. Therefore let us keep the feast, not with old leaven, neither with the leaven of† 1.6 〈◊〉〈◊〉 and wickednesse: but with the unleavened bread of* 1.7 sincerity and truth.]

[Paraphrase] 8. Doe ye therefore con∣secrate your selves to the ser∣vice of Christ, by reforming all your former sinfull courses, particularly that of uncleannesse and villany (see v. 13.) and by the practice of all Christian purity, and holding fa••t the truth which hath been delivered to you.

9. * 1.8 I wrote unto you in an Epistle, not to [note g] company with fornicators.

10.† 1.9 Yet not altogether with the fornicators of this world, or with the* 1.10 cove∣tous, † 1.11 or [note h] extortioners, or with [note i] idolaters: for then must ye needs goe out of the world.]

[Paraphrase] 9, 10. What in this Epi∣stle v. 2. I have written of not communicating with forni∣cators, and not conversing famillarly with them, I mean not of the heathens among you, which have not given up their names unto Christ, nor in like manner of those heathens that are guilty of those other sinnes of unnaturall lusts (see note on Rom. 1. i.) and violence, or those filthinesses which are ordinary among Idolaters, and are used as parts and rites of their religion; for these are so ordinary among them, that if ye ab∣stain from the company of all those heathens that are so guilty, ye must depart out of their cities.

11. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or* 1.12 covetous, or an idolater, or a† 1.13 [note k] railer, or a drunkard, or* 1.14 an extortioner, with such an one no not to eate.]

[Paraphrase] 11. But the purpose of my writing is onely to interdict you that free encouraging converse with Christian professors, that are guilty of retaining any of these sensuall heathen sinnes, used by Idolaters, and to command that with such an one you doe not enter any friendly commerce, so much as to eat with him, (see note g.) much lesse to admit him to the Sacrament, or the feast that attends that, untill he doe reform.

12. [note l] For what have I to do to judge them also that are without? do not ye judge them that are within?

13. But them that are without God judgeth.* 1.15 Therefore put away from among you that wicked person.]

[Paraphrase] 12, 13. (What have mine or the Churches censures to do with them that are not members of the Church? Ye know 'tis the practice a∣mong you to inflict censures on Church-members onely, leaving all others to Gods tribunal) And by doing thus ye shall re∣move the accursed thing from among you, free your selves from those punishments, that the neglect of your duty, permitting such offenders to go unpunished and unreformed may bring upon you.

Annotations on Chap. V.

[ a] * 1.16 V. 1. Fornication] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fornication in this place is a generall word to comprehend all unlawfull desires of the flesh, acts of whatsoever prohibited carnality, under it. For it is observable that the precept given by Gods positive command to the sonnes of Adam and Noah, and so to all mankinde, which is styled by the Jewes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of disclosing nakednesses, un∣der which style all the marriages within prohibited de∣grees Lev. 18. and all the unnaturall sinnes are con∣tain'd, is Act. 15. express'd by abstaining 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from fornication. And that by the infusions of the Gnosticks, and remainders of their heathen customes, there was an Epidemical guilt of this sin of many sorts among them,* 1.17 is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fornication is universally heard, that is, found, a∣mong you: for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seemes to be all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in universum, and so perhaps it is to be rendred c. 6. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there is a defect gene∣rally among you, and being here joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is heard among you may signifie that 'tis an uni∣versall guilt of theirs; or else being joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it will sound thus, fornication altogether, or fornica∣tion in grosse, (containing the severall branches of it) is heard, that is, found or met with, among you, and of the many sorts thereof, one that had not been practi∣sed, or indured to be thought or spoke of among civill heathens, or the unconverted Corinthians at that time, that of having the fathers wife. This, saith Chryso∣stome, was done by a Doctor, that is, I suppose, a Bi∣shop in some Church of Achaia; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He was, saith he, not onely vouchsafed the divine myste∣ries, partaker of them, but had obtained the dignity of a Doctor. And so Theodoret also.

[ b] * 1.18 Ib. Not so much as named among the Gentiles] What is here said not to be named among the Gentiles is not so to be understood, that no nation ever used it, but that civill (though not Christian) nations have coun∣ted it abominable and nefarious, no way lawfull or to∣lerable, or that at this time the unconverted Corinthi∣ans were not guilty of it. Among the ancient Arabi∣ans it was used, and the custome so described by Al Mostratraf, Ebnol Arhir, &c. that when a woman was left a widow, or put away by the husband, the eldest sonne should take her by inheritance, and cast his garment over her, as a signe of it; or if he would not, then the next heir: and so the son, they say, succeeded to the fathers bed, as well as wealth, by inheritance. This being formerly in use was by the Alcoran for∣bidden, O vos qui creditis, non permissum est vobis foe∣minas haereditatis jure accipere. Believers (that is, they that receive Mahomets law) must not take the fathers wives by right of inheritance. So Al Share∣stanius, Turpissimum eorum quae faciebant (Arabes tempore ignorantiae) erat hoc, quòd vir duas sorores duceret, & patris sui uxorem velut successor assume∣ret, quod qui faceret appellatur Al Daizan, quo no∣mine insectatus est Aus Ebn Haiar quosdam è tribu Banikais, quorum tres ex ordine patris sui uxorem duxerant. Mos autem erat apud Arabes, ut cùm ab uxore, morte aut repudio, separaretur aliquis, filio∣rum ipsius natu maximus, si eâ opus haberet, vestem suam ei injiceret; quòd si ille opus eâ non habe∣ret, duceret ipsam è fratribus aliquis dotis novae inter∣ventu. The foulest thing that the old Arabs did in time of ignorance was this, that a man married two sisters, and took his fathers wife as his successor, which he that did was called Al Daizan, and such there were of the tribe of Banikais, who three of them one after another had married the father's wife. Now it was a custome among the Arabians, that when any man was separa∣ted from his wife by death or divorce, his eldest son, if he wanted her, cast his garment upon her, that is, took her to wife; or if he wanted her not, one of his brothers married her.

[ c] * 1.19 V. 2. Puffed up, and not rather mourned] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here to mourn, lament, wail, referres to the cu∣stomary solemnity of putting on mourning habits, and wa••ling over them that were to be Excommunicate, as over them that were dead, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Origen Cont. Cels. l. 3. just as Pythagoras, when any forsook his school had a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or empty hearse car∣ried about, and mourned for him. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, him that is in∣curable, or not otherwise like to be cured, turn out of the Church with grief and mourning, saith Clem. Constit. 2. And so Origen l. 3. Cont. Cels. See Note on Rom. 12. c. And accordingly here followes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let him be taken from amongst you, noting the censure of Excommunication; and so 2 Cor. 12. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where bewailing of impenitent sinners is censuring them. And thus the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to signifie (being all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 2 Cor.* 1.20 2. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to come with inten∣tion to censure and punish, the very same as (ch. 12. 21. before the bewailing them) is expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where God's hum∣bling him towards them is giving him occasion to exer∣cise his censures or Church-discipline on them,* 1.21 at his coming among them (contrary to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Cor. 5. 2.) as appears by ch. 13. 2. when I come again I will not spare, and v. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that when I come I may not use severity; so 2 Cor. 2. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to be constrain'd to use severity of censures, to which this mourning or sorrow belongs, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v.* 1.22 4. to be under those censures, and v. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to offend and commit that which S. Paul was constrain'd to pu∣nish with the censures of the Church; so ch. 7. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is, if I inflicted the censures of the Church upon you, and in the end of the verse, I 〈◊〉〈◊〉 that that Epistle, though written for that season, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, brought the censures of the Church upon you, ver. 9. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not that you were put under the censures, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but those cen∣sures produced that effectual change in you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for ye were dealt with according to the dis∣cipline ordained by God, or Christ, in the Church: and so in all probability that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v.* 1.23 10. which brings 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a change or newnesse of life, as the censures and punishments of the world bring death. And so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be mourned or sorrowed v. 11. that is, censured, according to Gods ap∣pointment.

[ d] * 1.24 V. 3. Judged] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place is the pronoun∣cing, or giving sentence against the offender: so 'tis used v. 12. What have I to doe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to judge them,

inflict censures on them that are without? heathens, that were not in the Church, or Gnosticks, that divided from it, those he leaves to God's censures and punish∣ments, as not belonging to his Apostolical judicature; so ver. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Doe ye not judge them that are within? that is, all that live within your Church, and yet fall into any such carnal sinnes, ye, the Governours of each Church of Achaia, ought to endeavour to reduce, by inflicting the censures of the Church on them; and accordingly followes there, what here precedes,* 1.25 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Remove the wicked person (perhaps 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the fornicator or incestuous v. 1.) from among you. And agreeably so it must be here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have judged, sentenc'd, him that hath thus done this; and what the sentence is appears by the 4^th and 5^th verses, the 4^th containing the solemnity wherewith it was to be inflicted, in the publick assembly of the Church, to have power of the keyes exercised on him, according to his Apostolical office, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to deliver up such an one to Saetan, v. 5. that is, to excommunicate him. See Note e.

[ e] * 1.26 V. 5. Deliver such an one unto Satan] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to deliver to Satan here, and 1 Tim. 1. 20. is answerable to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among the Jewes, called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 execration, the second species of Ex∣communication among them, and in which, for the greater solemnity of it, there were curses out of the Law of Moses, and such like execrations added to it (an essay of which we have Act.* 1.27 8. 20. thy money be to thee to destruction, &c.) This was inflicted on him who had first been under the first species, that of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, remotion or separation, first for thirty daies, and then being allow'd thirty daies more (which they called the doubling of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) still continued in that contumacy; for then, say the Jewes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they anathematize him without defining any limited time, as in niddui they did. This in the Christian Church is called delivering to Satan, for two reasons. 1. Because it was the depriving the offender of those daily means which are in Christianity afforded, and ordinarily usefull to eject Satan, and the power of his kingdome out of the heart, such are 1. the prayers of the Church, 2^dly, the publick use of the word or do∣ctrine of Christianity (for he that is under Cherem, nec docet, nec docetur, neither teaches, nor is taught, say the Jews; and in the ancient Christian Church, they that were upon repentance received in again, were first among the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hearers in the porch, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to heare the holy Scriptures, saith Zonaras, which argues that they were before excluded from it,) 3^dly, the sacrament of the Lord's supper, in which re¦spect scandalous sinners 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 feasting with them are by S. Jude ver. 12. called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 spots in their feasts or agapae (which being annex'd to the Lord's supper denoted the whole action) that is, unfit, as blemish'd sacrifices, to be received there. And the use of all these means being in the oeconomy of the Gospel designed to so much advantage to the soul, for the casting Satan out of it, the depriving men of the use of those means is properly stiled the delivering to Satan, as the Catechist, that instructed men and made them fit for Baptisme, or entrance into the Church, was wont to be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the exorcist that cast Satan out. But then 2^dly, in the Apostles times there was a sad consequent of this Excommunication, proportion∣able to the execrations in the Jewish Cherem (which, say they▪ seldome wanted their effect) viz. corporal power and possession, and inflictions of Satan on those who were delivered up to him, in like manner as we read befell Saul, after his defection from God, when the evil spirit came upon him, 1 Sam. 16. 14. For about Christ's time, and a little after, 'twas or∣dinary with the Devil to tyrannize over the bodies of men, laying all kinds of diseases upon them (as ap∣pears in the Gospel) which is called Satan's buffeting.* 1.28 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Cor. 12. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tormenting, Mat. 8. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taking or hold∣ing them with divers diseases and torments. Mat. 4. 24.* 1.29 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 binding Lu. 11. 16. (the word that is used for Excommunication) and so here the delivering to Satan is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the destruction of the flesh, to the inflicting bodily diseases on him. This Ignatius in his Epistle to the Romans calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the punishment of the devil, for he wishes there that it were on himself, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on∣ly that by that means he may come to enjoy Jesus Christ, which cannot be said of the punishments in hell, for those would not be reconcileable with that end. (see Rom. 9 Note b.) And so as among the Esseni of the Jewes saith Jo••ephus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those that are found in any considerable sinne they cast out from their con∣gregation, and they that are cast out commonly come to miserable deaths; and as Heliodorus 2 Mac. 3. in his sacrilegious enterprize was scourged by two Angels in the shape of young men, v. 26. and hardly came off with life; so the Apostolical Excommunication or a∣nathema was attended with d••seases and to••ments on the body, to lay a necessity on them of reforming. And this is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rod;* 1.30 see Note on c. 4. b. Now for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 delivering,* 1.31 that seems to have an elegant notation in it, for it is a relative to asking or demanding, and implies that truth which otherwise appears from Scripture, thus; Satan is our adversa∣ry before God (and therefore called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ene∣my,* 1.32 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 set against us) this he expresses by accusing (to which Rev. 12. 11. referres) or implea∣ding and thence he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an adversary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in court of judicature,* 1.33 1 Pet. 5. 8. This he doth falsly sometimes, as in the case of Job, c. 1. 9. 11. (in which respect he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a calumniator, by which the Septuagint oft render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) but some∣times truly, upon the real commission of some sinne, to which purpose he is said, as an explorator or searcher for faults, to go up and down to and fro upon the earth, Job 1. 7. when he hath any such accusation a∣gainst any 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, brother, Christian professor, or pi∣ous person, th••••, as perhaps it was in the case of Peter (see Lu.* 1.34 22. 31.) he is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to require him of God, demands to have him delivered up to him, as to a lictor or executioner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to sift and shake him terribly; and that perhaps is the meaning of his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.35 seeking whom he may devour, 1 Pet. 5. 8. and if God think fit to answer this request of his, then God is said to deliver up to Satan: and from that course of God's is that discipline of the Apostles transcribed and copied out in the censures of the Church, which therefore are thus express'd.

[ f] * 1.36 Ib. Destruction of the flesh] That Satan had (when he was permitted by God for sin) power to inflict dis∣eases on mens bodies, appeareth by what hath been said Note e. and by most of Christ's cures of men pos∣sessed with devils, those possessions being generally ac∣companied with some ordinary disease, discernible by the symptomes there mentioned, the Epilepsie, and the like. And to this purpose 'tis observable what we find in the Hierusalem Targum on Gen. 2. 14. suppo∣sed to be said to the serpent by God, Cùm filii mulie∣ris praecepta legis deseruerint, nec mandata observave∣rint, tu (that is, the serpent) firmus eris, & percutiens eos in calcaneo eorum aegritudine afficies, When the children of the woman shall forsake the commandements of the law, thou shalt be strong, and shalt strike them on the heel, and inflict sickness upon them.

[ g] * 1.37 V. 9. Company with fornicators] What is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whether only interdicting

Ecclesiastical assemblies or farther excluding from civil commerce, is a matter of some question. In favour of the former of these, we may here observe one thing in the Context, that 'tis somewhat which the Apostle had before these words written to them about, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. I wrote to you in an Epistle; where there is no enforcing reason to conclude that the Apostle referrs to some former Epistle of his (not now extant, nor anciently mentioned by any) the words be∣ing very capable of this other rendring, that in this Epistle he had so written to them, and so he did v. 2. of this Chap. Just as Gal. 1. 9. As we have before said, even now again I say, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, before said, looking no farther off then to the eighth verse immediately precedent, where that was said that v. 9. is repeated by him.* 1.38 As for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but now I have written v. 11. which may seem to oppose this to some former Epistle, there is no force in that. For the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 now is not alwaies a note of time, but, as 'tis or∣dinary amongst us, of transition, thus; When I wrote to you not to converse with fornicators, I meant not the heathen fornicators, but I wrote to you onely in refe∣rence to the Christian professors guilty of those sinnes. But whether this be so or no, yet 'tis apparent that v. 11. which referres undoubtedly to this Epistle, the same phrase is used, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not to converse with them, which will therefore make it reasonable to explain this phrase by that which is mention'd v. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.39 removing the offender from among them, which is the ordinary phrase for Excommunicati∣on (see Note c.) and the brief of the sentence set down v. 3, 4, 5. I have judged, &c. and then there will be no necessity of extending it any farther, then to not joyn∣ing with such an one in sacred meetings, excommuni∣cating, delivering up to Satan; and so 2 Thess. 3. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, have no fellowship with him, that he may be ashamed, may referre to these cen∣sures of the Church inflicted on the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, disobedi∣ent, or refractary there. But then a second circumstance in the Context will be observable, that v. 11. where the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is repeated again,* 1.40 there is added to it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nor to eat with such an one. This is indeed more likely to belong to the in∣terdicting all familiarity of civil commerce, and the rather, because the Jewes thought it unlawfull to eat with the Samaritans, Publicans, and sinners (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they will have nothing to doe with such, and, Why eateth your Master with such? say they to Christ's disciples) and a special example we have of it, 3 Macc. where speaking of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, desertors, apostates from their Law by any notorious breach, 'tis said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they ex∣pressed a detestation of them, judged them as enemies of the nation, and denied them the civility of common commerce and good usage; and the same is called after∣ward in that place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a separating from them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (though it be corruptly and without sense read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) aversation, and expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they appeared enemies to them. And 'tis cer∣tain that the Jewish 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or first degree of Excommu∣nication, being a separation or remotion ad quatuor passus, not suffering any man to come within four pa∣ces of him that was under that censure, was an inter∣diction of civil familiar converse, or of eating with him. And for this there is one farther argument from ver. 10. For if he had meant only Church-assemblies, the caution he there interposeth of not extending it to Heathens had been superfluous, since they who never were within their communion could not be ejected out of it. And so again the reason he gives for their con∣verse with them, for else they must needs goe out of the world, seems to denote a civil commerce, which is here interdicted. It is true indeed that the not-eating with the Fornicator may be also applied no farther then to sacred converse (and accordingly the words may be thus read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, including what is between in a parenthesis, not to joyn, nor eat with such a man) for in those they eat toge∣ther, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.41 saith S. Jude, v. 12. feasting to∣gether in their agapa, the common suppers that accom∣panied the Sacrament in this Epistle chap. 11. 20. and when fornicators, &c. were received or admitted there,* 1.42 S. Jude calls them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 spots in their feasts, unfit to be present there, as blemished sacrifices to be offered to God. And if there be any more then this meant by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not eating with them, it must probably relate to the particular case of the Church of Corinth at that time, as being then torne asunder with schismes ch. 3. 4. & ch. 11. 1, 8. in which case the censures of the Church being neglected (ch. 11. 31. and so here v. 2.) the Apostle might think fit to pre∣scribe to private Christians this method of shewing their dislikes, by avoiding all civill commerce or familiarity with no••orious offenders, and that the rather, in respect of the scandal of such sinnes, that being not practised by the Gentiles there, but detested by them, v. 1. could not be committed by Christians among them, without bringing great reproach on Christianity: And that would not be removed by exclusion from sacred meet∣ings which could not be visible to the Infidels, and therefore might fitly be provided for by this separation from familiar converse or society, an expression of a clear detestation of so foul facts. And so 'tis possible the Apostle might designe his exhortation Rom. 16. 17. to mark such as cause divisions, &c. among them, and avoid them, and 2 Thess. 3. 14. to note him that obeys not S. Paul's orders by Epistle, and have no company with him, as a direction not onely for the publick cen∣sures in a quiet Church, where they may be seasonably exercised, but also what private Christians were to doe for the discountenancing of offenders in case of schisme, and of either the neglect or unefficaciousnesse of the censures of the Church. And to that also may be ap∣plied that of Christ, Mat. 18. 17. Let him be to thee an heathen, and a publican; it being in this case reaso∣nable for private Christians to restrain themselves to∣wards those who resist all fraternal methods of cha∣rity and by outward behaviour to shew a dislike of their contumacy and obduration, especially when an Apostle at a distance shall passe that judgment on any particular man, and the present state of the Church leave no place for expectation of formal censures, the law of Charondas being not unreasonable in this case, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That no man converse with a wicked man or woman, or bring a reproach on himself, as if he were like him. But this is not to be thought neces∣sary, but when it is by the Governour of the Church, as 'twas here by S. Paul, prescribed; nor prudent, but when by so doing we may hope to bring offenders to some sense of their faults. And whensoever it is done, it ought onely to be designed to charitable ends, and not to gratifie a man's own pride or wrath, to expresse animosities or revenges on any.

[ h] * 1.43 V. 10. Extortioners] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies here is somewhat uncertain. That which the other sinnes with which 'tis mention'd encline it to, is, that it de∣note violence or rapes, forcing or ravishing to un∣cleannesse, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Pet.* 1.44 2. 13. preying like vul∣tures on all that come near them. The literal notati∣on of the word from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rapio, by which, as by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendred. This was the sin of Sodome, forcing of strangers, and even of the An∣gels when they came into the city to destroy it. And this is it which seems to be meant by the earth's being full of violence, Gen. 6. 11. joyned with the corrupt∣nesse of it before God; for which two there joyned to∣gether

(as 2 Pet.* 1.45 2. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taking and corrupting) the word corrupt is used alone ver. 12. which, we know, in the New Testament signifies those pollutions, (see Note on 2 Pet. 1. b. and 2. b.) which probably were the sinne of the old world, a consequent of the sons of God seeing and marrying▪ with the daughters of men, v. 1. (the like as happen'd ••••ter on the like occasion, Num. 25. 1.) and they are therefore joy∣ned with Sodome in this matter, 2 Pet. 2. 5, 6. For to that of Uncleanness it is that this whole Chapter be∣longs, on occasion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unlawfull lusts and in∣cest, at the beginning. And to that of violence or ra∣vishing, or using to unnatural sinnes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ordinarily belongs. Thus in Harmenopulus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the goods of the ravisher shall be carried and forfeit to the Exchequer,) the word is used in this sense. So in the second book of the Sibylline Oracles (written, I suppose, by some ancient Christian) with

* 1.46 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

those that had put off all shame are joyned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, forcers, violaters of chastity, and p. 216. with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

(which is in effect all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, inordinate lusters and idolaters) there is joyned

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

violent forcers, and persons of impudent lusts, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 secret loves and adulteries, to which the brimstone, the portion of Sodome, should be allotted,

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And thus, I conceive, it is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, violence and incontinence,* 1.47 are joyned together, Mat. 23. 25. and opposed both to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pure and cleansing, v. 26. where S. Luke, c. 11. 36. in stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 incontinence,* 1.48 hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 villany or wickednesse, as that is used, here v. 13. and in Genesis c. 6. 5. in this sense for abominable lusts. The full description of this will be best fetch'd from Strabo,* 1.49 l. 10. setting down the customes, and among them the amours of the Cretans, altogether after this manner, of force and rape, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they doe not get their beloved youths by perswasion, but by force. The lover, saith he, some three dayes before tells the friends, that he means 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to commit the rape, and they must not hide the youth or divert him from walking, his wonted way; for to doe so is to confesse that he is not worthy of such a lover. The whole manner of it is there set down, not worthy to be here transcribed, by which 'tis plain that this of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rape was among them the ceremo∣ny of their Mascula Venus, and very creditable and customary among them, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 'twas a shame to any handsome youth of good paren∣tage not to have some such lover, that should take him by violence; which being the heathen custome of this Island of Crete, may well be thought to have given occasion to that direction of S. Paul Tit. 1. 6. that he that were chosen to be Bishop should be such an one who had faithfull children, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not accused of riot, not guilty of having suffered any such villany as this.

[ i] * 1.50 Ib. Idolaters] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here is not to be restrained to the particular sinne of worshipping pi∣ctures or images, will be probable by the rest of the sinnes which are joyned with it, for which a Christi∣an professor is to be excommunicated v. 11. It seems rather to referre either to the joyning in the Idol∣feasts, of which the Gnostick hereticks were guilty, or else to those filthy practices so frequent and customary in their mysteries, as prime rites of the heathen false worships, and taken up in a most vile manner by the Gnosticks also. That the word should thus be used, will appear most reasonabe, 1. because of the words used in the Old Testament to signifie an idol; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is one which signifies pollution, or filth, by which any man is contaminated, and which is sometimes rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 abomination, and the false God or idol meant sometimes when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 abomination is used, as Wisd. 12. 23. referring to those abominable sinnes which those idol-worships were commonly guilty of; and to the same purpose is it that the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abomination or filthinesse, commonly rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abomination or pollution, is sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 idol also. And so saith Lyra on Gen. 21. of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that it signifies idololatrantem, and coe∣untem or lascivientem, idolatry, and any act of unclean∣nesse or lasciviousnesse. 2^dly, Because their heathen worships were so full of these foul sinnes. Thus Wisd. 14. after an enumeration of many other wickednesses in their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sacrifices and se∣cret mysteries. v. 23. (that Cereris arcanum, the secret of Ceres in Horace, secreta Ceres in Seneca, Hercul. Fur. and Cadmaeis orgia condita cistis, in Oe••eus) he concludes with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pollution, inversion of na∣ture, confusion of marriages, adultery and shamelesse uncleanenesse, v. 26. and concludes that the worship of namelesse idols, or idols not to be named, is the begin∣ning and cause and end of all evil, v. 27. So Jer. 44. 19. when they that dwelt in Aegypt justifie them∣selves to Jeremy, that they did no harm in their sacri∣fices to the Queen of heaven, because they did it not secretly, without the privity of their husbands, 'tis clear that there were such night sacrifices used by women, and suspected and disliked by their husbands. Thus 1 Kin. 14. 24. after the mention of idols and groves, it followes that there were Sodomites in the land, doing according to the abomination of the heathens which the Lord had cast out before the children of Israel; which withall notes the particularity of the sinne of the Amo∣rites and other nations, for which they were rooted out, set down more fully Lev. 18. 24, 25, 27, 28. and an expresse threat from heaven v. 29. that Whosoever shall commit any of these abominations shall be cut off from among their people. To which purpose no doubt it was, that the signe of God's covenant with his peo∣ple was that of Circumcision, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a signe of the excision of pleasures, saith Philo, noting the casting off that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 superfluity of naugh∣tinesse,* 1.51 which had been practised among those nati∣ons; and the same is more then intimated in our Ba∣ptisme, the outward part of which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.52 the washing away the filth of the flesh, and signi∣fies the forsaking of all the sinfull lusts thereof. So 1 Kin. 15. 12. the Idols and the Sodomites are men∣tion'd together, and 2 Kin. 23. 7. the houses of the Sodomites are cast down. Where there is also men∣tion of the groves for those dark purposes, by which, under the name of Ash••eroth, Astarte seems to be de∣signed. So when the Babylonians made Succoth Be∣noth, that signifies the tents of Venus, in which the Vir∣gins were solemnly prostituted to the honor of that false Goddesse, under the title of Mylitta; and so the prosti∣tution of their daughters for the honour of their Gods, which is mentioned not onely by Herodotus l. 1. and Serabo l. 16 but in the Epistle of Jeremie ver. 43. where as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (from the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apertura) hath an unclean notation in it; so the cords there mention'd are the signes of their foule vowes and obligation to pay their sacrifices before they went. So Isa. 57. 5. You that inflame your selves with Idols un∣der every green tree, noting that prostitution of men and women in the groves about their Idol-Temples, in honour of their false gods. So 1 Mac. 5. 43. the Temple that was at Carnaim is express'd 2 Mac. 12. 26.

to be the Temple of Venus, for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being with the addition but of an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Athara, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the expression of, and title for Venus. And 2 Mac. 6. 4. when the Heathens profaned the Temple of God and transformed it into the Gentile worships, the first things that is menti∣on'd is their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, luxury and unclean night-meetings (so the Scholiast on Theocritus ex∣plains 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. committing all filthinesse in the precincts of the Temple. And so there is more then a trope or figure in it, that Idolatry in the scriptures of the old Testament is so oft expressed by fornication, having so much of the reality of that vice in it, Philo calling the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sensual inordinate plea∣sures, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 idols, & the heathen idols generally lead∣ing into those heathen sinnes also. Thus in the Sibyl∣line Oracles speaking of the Romane lustrations, l. 3. p. 231. we find all the unnatural villanies mention'd, the same that Rom. 1. 26, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And therefore in those Oracles p. 264. speaking of the Christians giving over Idolatry (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.) 'tis added 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. naming all the nations of the heathen world that were guilty of it; and p. 279. exhorting against Idolatry,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

Avoid unlawfull worships, and serve the living God, keep from adultery and unnaturall mixtures; and l. 4. p. 287. the true piety is set in opposition, as to the Idol-worship, so to

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

and

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

all unlawfull and abominable lust; and p. 216. the hea∣thens title is- 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Idolaters that use stollen venery; and so p. 296. and 315.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

all to the same purpose, concerning the Romanes pra∣ctice. And infinitely more in other Authors, of the Eleusinia sacra, Cybele's mysteries, Venus's and Flo∣ra's feasts among the Graecians. By this may appear the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Idolater and Idolatry in this place for all those foule sinnes so practised by the wor∣shippers of false Gods, and from them taken up and improved by the Gnosticks. So Col. 3. 5. fornication, uncleannesse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, evill concupiscence and inordinate desire, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is Idolatry, where Saint Cyprian, Ep. 51. will have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 referre to all the foregoing sins, for which the wrath of God comes, &c. So Eph. 5. 5. Every fornicator, and unclean person, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inordinate luster, who is an idolater. To this may be referr'd that of Maimonides, More Ne∣boch. l. 3. c. 37. speaking of the unnaturall sins of the Gentiles, and instancing in one of them, Propter hoc, saith he, prohibitae sunt commixtiones, scilicet insitio arboris in aliam speciem, ut elongemur à causis Ido∣lolatriae & fornicationum, making Fornication, in that notion of sins against nature, to be all one with Idola∣try, or that which Idolaters freely practised. This may be also the notation of Idolaters, when the Apostle saith, 1 Cor. 10. 6. Be not ye idolaters, as were some of them, as it is written, they sate down to eat and drinke, and rose to play, for the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there rendred to pla••,* 1.53 may referre in that place to those sins of unclean∣nesse; see Note on that place. But no question, this is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 abominable,* 1.54 ne∣farious idolatries, 1 Pet. 4. 3. as appeares by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 just before, that is, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unnaturall sins of uncleannesse, in Phavorinus, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 4. confusion of sexes, and all kindes of vil∣lany not to be named, as those words denote; see Note on that place. And so most manifestly in this Epistle c. 6. 9. where fornicators, idolaters, adulterers, effe∣minate, abusers of themselves with mankinde, &c. are joyned together in the same matter. And Gal. 5. 20. where among the workes of the flesh are in the front, adultery, fornication, uncleannesse, lasciviousnesse, ido∣latry, &c. all clearly of a making, if this notion of ido∣latry be accepted. And Rev. 21. 8. where among the severalls, to which fire and brimstone belong, (the por∣tion of Sodome) we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 abominable (in the sense that c.* 1.55 17. 4, and 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 abominations and uncleannesse of forni∣cation, are put together) fornicators, idolaters, &c. and c. 22. 15. fornicators, idolaters, &c. And this sure was it that Saint John referr'd to in his first Epistle c. 5. 21.* 1.56 when he perswades his little children, his new con∣verts, to keep themselves from idols, that is, from those Gnostick practices, which had overrun all Asia, as ap∣peares by the Epistles to the Churches there, Rev. 2. and 3. Thus in Polycarp's Epistle, He that abstaines not from unnatural lusts (under the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.57 which is there mistranslated covetousnesse; see Note on Rom. 1. h.) ab Idololatria coinquinabitur, & tanquam inter Gentes judicabitur, shall be infected by Idolatry, and judged as among the Gentiles. And so when Bede on Mat. 5. 32. saith of fornication, that by that word is not onely understood Adultery, but omnis concupiscentia vel avaritia (for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 again) vel Idololatria, every concupiscence, inordinate lust or idolatry. And all these uses of the word Idolatry in the New Testament, distinctly referring to the Gno∣sticks practices, who, as they were content to be pre∣sent at the idol-sacrifices, making it an indifferent thing (rather then be persecuted by the heathens) so they practised all these heathen villanies in the highest man∣ner imaginable. I shall adde but one testimony more to this purpose, that of the Illiberitane Councell, Can. 2. Flamines, qui post fidem lavacri & regenerationis sacrificaverunt, eo quòd geminaverint scelera, acce∣dente homicidio, vel triplicaverint facinus, cohaerente moechiâ, placuit, &c. The priests that, after the re∣ceiving the faith, and being baptized, have sacrificed, in respect that they have doubled their sins by the ac∣cession of homicide (the bloodshed in the Gladiators prizes, which were ordinarily joyned with their heathen sacrifices) or trebled them by the adherence of adultery, or sinnes of uncleanness, 'tis decreed, &c. where, it seemes, these followers of the Gnosticks, that, after the receiving of the Christian faith, sacrificed as heathen priests, undertook the office of their Flam••s, lay un∣der a treble guilt, worship of false Gods, bloodshed, and uncleannesse also.

[ k] * 1.58 V. 11. Railer] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a railer or op∣probrious, contumelious speaker, there is no doubt; but that it signifies reproachfull actions, as well as words, there is as little question, and therefore Hesychius that renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in reference to words, renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a contumelious person, it may be, in respect of actions also. And then it may be here another nota∣tion of the heathen Gnosticks sins of uncleannesse, which in all languages have been civilly express'd by words that note contumely or reproach. So in the Si∣bylline Oracles,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

the contumelious using of mankinde, abominable and base.* 1.59 So when the Apostle calls them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in∣famous, dishonourable. So to abuse or defame, in Eng∣lish, is ordinarily taken for these sins of uncleannesse committed on any, and in the Hebrew dialect, to mock (and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, see Note on 1 Cor. 10. c.) as of Joseph, He hath brought in an Hebrew to mock us,

Gen. 39. 14. and so saith Lyra of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to mock (men∣tion'd Note h.) that it notes ludentem & coeuntem, mocking and d••filing. And thus sure it may signi∣fie in this place; and so all that are mention'd here will be reducible to the same head, of sins of Uncleannesse or Incontinence, save only that of Drunkennesse, which, as another heathen rite, and sensuall sin, is fitly joyned with them. But if this be not it, it may then, accor∣ding to the ordinary use of the word for reproachfull speeches, refer to the uncharitablenesse of the Gnosticks in accusing the Christians, and so stirring up persecutions against them.

[ l] * 1.60 V. 12. For what have I to doe—] Some doubt there is of the reading and rendring the words from this place, to the end of the chapter. Theophylact tells us of some that set the point after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.61 and then began a new sense without an interrogation. And then the reading must be, what have I to do to judge those that are without? No, Judge ye those that are within, ad∣ding as in a parenthesis, (but those that are without God judgeth) and ye shall take away the evil from a∣mong you, which best agrees to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (and, not there∣fore) in the Greek, and to the reading of Chrysostome and Theophylact,* 1.62 who read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ye shall remove the evil thing, (not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 remove the evil or wicked person) from among you, referring, * 1.63 say they, to the passage in the Old Testament, Deut. 13. 5. and 22. 21. And accordingly Theodoret and the vulgar read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the evil. For this later part, that this reading and rendring is to be adhered to, there will be little doubt to any that considers how evident∣ly these last words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—and ye shall remove the evil from among you, refer to the phrase in the Old Testament, Deut. 22. 21. (though there the Rome Edi∣tion reads corruptly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) all the question is of the former part, which depends on the pointing of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of which Theophylact addes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some read it conjoyned with what followes, and by way of interrogation, as we do, and all the Co∣pyes that now we meet with. And that I preferre this reading, beside the consent of Copyes, these are my reasons. 1. Because the Context agrees very well to it, the thing that the Apostle now hath in hand, being to disclaime meddling with heathens, in the beginning of the verse, upon which that which is here added, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; if it be read all in one interrogation, Do not ye judg those that are with∣in, but those that are without God judgeth? will follow, & cohere very commodiously; for thus it willly. I have nothing to do to judge those that are without, but as ye, that is, the Church, use to censure those that are within, who belong to your cognizance, so for all others they must be referred and left to Gods tribunal: (many speeches of this kind are taken notice of, Note on Matt. 9. d.) 2^dly, Because in the former reading, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is made an answer to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which I believe to be without example, the question by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being so strong and fami∣liar a negative, that generally there is not any negation added to it, and if there were, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 would be it most regularly. 3^dly, Because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is very frequently an inter∣rogative forme, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the formes of answering the question, and that argues the necessity of retaining the second reading. The onely difficulty remaining is how 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and ye shall take away the evil from among you, shall fitly connect with this sense. For that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be rendred therefore is not very reasonable, and that also which supposeth the right reading to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, take away the evil person, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ye shall take away the evil thing, which we have already with great reason pitch'd on for the true. The proba∣blest way to salve this difficulty is, either to affixe these last words of the Chapter, and of this matter, as a te∣stimony out of the Old Testament, to conclude, and to belong to the whole business of this Chapter, that by their obeying his directions in it, they should thus put away the evil from among them, and secure themselves from the punishments which else might fall on them, among whom notorious sinners were thus permitted to live impunè as it had oft fallen out among the Jewes: Or else to put the whole 12^th verse, and the beginning of the 13^th, in a parenthesis (and not the beginning of the 13^th onely) and then to read it in sense thus, from v. 11. But now I have written to you not to accompany, or so much as to eat or use any familiar converse with any unclean or drunken professor, and by so doing ye shall put away the evil from among you: secure your selves from the judgements, which else you have reason to fear will come upon you, then adding the parenthesis in its due place, to give an account of his restraining these censures to professors or Christians onely. And this seemes the fairest way of composing all difficulty.

Notes

• * 1.1

  Fornicati∣on is gene∣tally re∣ported a∣mong you.
• † 1.2

  or, is not among; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 named, is left out by the Kings MS.
• * 1.3

  or, being absent, for the Kings MS. leaves out 〈◊〉〈◊〉 as
• † 1.4

  him that hath so, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  for as much as you are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.6

  naughti∣nesse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  purity 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  I have written to you by E∣pistle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.9

  Not, for in the Kings MS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is want∣ing
• * 1.10

  inordinate lusters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.11

  the vio∣lent, or for∣cers
• * 1.12

  one of in∣ordinate lasts, v. 10.
• † 1.13

  contumenous person
• * 1.14

  violent, or forcer, see note h.
• * 1.15

  And ye shall put a∣way the evil from among you, for it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the an∣tients read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.20

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• * 1.21

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• * 1.22

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• * 1.23

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• * 1.24

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• * 1.25

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• * 1.26

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• * 1.27

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• * 1.28

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• * 1.29

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• * 1.30

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• * 1.31

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• * 1.32

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• * 1.33

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• * 1.34

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• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.46

  p. 172.
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.49

  p. 333.
• * 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉