A paraphrase and commentary upon all the epistles of the New Testament By Daniel Whitby, D.D. and chantor of the church of Sarum.

A Paraphrase with Annotations ON THE First Epistle of St. PETER.

CHAP. I.

Ver. 1. PETER an Apostle of Jesus Christ (writeth) to the Strangers scatter'd throughout Pontus, Galatia, Cappadocia, Asia (mi∣nor) and Bithynia.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the Strangers.] He writes especially to the Dispersion of the Jews to whom the word Strangers or Foreigners here chiefly doth belong; but not them only, for he speaks to them also, Who in time past had walk'd according to the will of the Gentiles in abominable Idolatries, Chap. 4.3. and of them who formerly were not the People of God, and had not found mercy; We therefore are to un∣derstand that among them were many devout Greeks and Proselytes of the Gentiles conver∣ted with them to the Christian Faith: Thus when St. Paul and Barnabas preached in a Sy∣nagogue of the Jews at Iconum a great multi∣tude both of Jews and Greeks believed, Act. 14.1. and Paul Preaching at Ephesus, and thereabout, two years, prevailed so, that all that dwelt in Asia heard the word of the Lord Jesus both Jews and Greeks, Act. 19.10. See Chap. 17.4, 12.18.4. In the Acts of the Apostles we read of Proselytes of all Nations. They were reckoned in the days of David and Solomon 153600 Persons, 2 Chron. 2.17. In the days of Artaxarxes, we are told that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, many of the Heathens were circumcised, and turn'd Jews, ••••v. 8.17. And so it was also in the suc∣ceeding Ages; for Josephus informs us, that after the times of Antiochus Epiphanes, the Jews in Antioch, and other places,(a) al∣ways converting to their Worship, a Great many Greeks, made them as it were a part of themselves and at Damascus he saith they would have destroy'd the Jews among them, but that they feared their own Wives(b) who all except some few, were Converts to the Religi∣on of the Jews.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the Dispersion.] i. e. dispers'd through Pontus, &c. The Apostle speaks not of the Dispersion made by the Persecution mention'd Act. 8.1. for that scattered the Christians only through Judaea, and Samaria, ibid. Nor were they afterwards dispersed far∣ther by the malice of the Jews, but went themselves to preach the word, not in Asia, but in the parts of Syria in Phoenice, Cyprus, and Antioch, Act. 11.19. Of their Disper∣sion thence into Asia we read not one word, but that there were before Great Dispersions of the Jews through the places here menti∣oned from the time of the Captivity under Salmanasser, we learn from Agrippa's Address to Caius where he informs him that they possess'd(c) most parts of Asia, to the outmost borders of Bithynia and Pontus.

Ver. 2. (That is to those of them who are) Elect according to the foreknowledge of God the Father through Sanctification of the Spirit unto Obedience and (to the) sprinkling of the Blood of Jesus, (wishing that) Grace to you and Peace be multiplied.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Elect.] i. e. to the converted Jews stiled the Elect Mat. 24.22. See Note on Chap. 2.9.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the foreknowledge of God.] Discovered in the Prophetical Wri∣tings which foretold of these Blessings to be conveyed to them by the Messiah, who also is said to be foreknown before the Foundations

of the World; i. e. prophesied of from the beginning, Gen. 3.15. but manifested in the last times for them, ver. 20.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, through Sanctification of the Spi∣rit.] The great Principle of all true Obedi∣ence; so ver. 22. having sanctified your Souls or Lives to the Obedience of the Truth through the Spirit.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and sprinkling of the Blood of Jesus.] By way of Obsignation of that Cove∣nant by which we are engaged to that Obedi∣ence; for so it was in the Delivery of the Old Law. For upon reading of that Covenant in the Audience of all the People, and upon their professing, All that the Lord hath said we will d••, and be obedient; Moses took the Blood, and sprinkled it upon the People, and said, Behold the Blood of the Covenant which the Lord hath made with you concerning all these words, Exod. 24.7, 8. So Dr. Hammond. Or to that sprinkling of the Blood of Jesus Christ which cleanseth us from all Sin, 1 Joh. 1.7. i. e. from all the sinful Imperfections which cleave to our Obedience, and by which the full Pardon of our past Sins is obtained, and we obtain an Entrance into the Holiest of all, Hebr. 10.19, 20. and which procures for us not only Acceptance upon Earth, but an In∣heritance in Heaven, Hebr. 9.15.12.24.

Ver. 3. Blessed be the God and Father of our Lord Jesus Christ, who according to his abun∣dant mercy hath begotten us again into a lively (Gr. living) hope by the Resurrection of Jesus Christ from the dead.

Ver. 4. (We being begotten by his Resurre∣ction, as the first-fruits of ours, 1 Cor. 15.20.23.) to (the hope of) an inheritance in∣corruptible, undefiled, and that fadeth not a∣way, reserved in Heaven for you (Believers.)

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the God and Father of our Lord Jesus Christ.] Here, saith Schlictingius, as formerly the God of Abraham, Isaac, and Jacob distinguished the one true God from any other, so now this Phrase distinguisheth him from Jesus Christ, whose God and Father he is called. But yet the Primitive Fathers thought otherwise; for they stiffly maintain∣ed, against the Gnosticks, who held there was another God above the God of Abraham, &c. or the God of the Jews, that(d) He was the God and Father of all, supra quem non est ali∣us, and yet that Jesus Christ was God, as be∣ing in the Father from all Eternity, and recei∣ving the Divine Nature from him.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to a living Hope.] i. e. Ei∣ther Hope that giveth Life, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 living Water, Joh. 4.10, 11, 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the li∣ving Bread which came down from Heaven, of which if a man eat, he shall live for ever, Joh. 6.51.7.38. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the living Ora∣cles, Act. 7.38. which if a Man observe, saith Moses, he shall live by them, Levit. 18 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a living way, Heb. 10.20. as lead∣ing to Life eternal. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 living fountains of Waters, Rev. 7.17. for by Hope we are saved, Rom. 8.24. Or a Hope that makes us active and lively, joyful and com∣fortable in our Lives, rejoycing in hope of the glory of God, Rom. 5.2. In which sense it is said of the Word of God, that it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 living and active, Hebr. 4.12. of the Members of Christ's spiritual House, that they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. living Stones, 1 Pet. 2.5. And we are bid to offer our Bodies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a living Sacrifice, Rom. 12.1. Hence it seems to fol∣low, that the Jews before had not this lively Hope, which our Lord's Resurrection mini∣sters.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, undefiled.] The Land in which Men who are Sinners dwell on Earth, is said to be defiled by their Sins. Lev. 18.28. Num. 5.3.35, 34. Deut. 21.23. Isa. 24.5. Jer. 2.7.16.18. Heaven, into which no unclean thing can enter, being the only Inheritance undefiled.

Ver. 5. Who are kept by the power of God through faith unto (the) Salvation ready to be revealed in the last time.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who are kept by the power of God through Faith.] Not that all who have true Faith are kept by the power of God, so as that they certainly shall continue in the Faith; but, that they shall be thus preserved, if they continue in the Faith rooted and setled, and are not removed from the hope of the Gospel, Col. 1.23. If they keep the beginning of their confidence firm unto the end, Hebr. 3.14.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Salvation ready to be revealed in the last time.] i. e. Say some, the Deliverance ready to be vouchsafed to the Christians at the De∣struction of the Church and Polity of Jeru∣salem, this being the Salvation then ready to be revealed. But this seems not very proba∣ble; 1. Because in this Salvation Christians are said to rejoyce greatly, or to exult for joy, Ver. 6. which it becomes not them to do for temporal but for spiritual Blessings. 2ly, Be∣cause 'tis the Salvation not of our Bodies but our Souls, even that Salvation which is the end of Faith, ver. 9. See the Note there. To the Argument produced for that sense from the words,

I Answer, 1. That though the last Times, and

Days in the Plural, do mostly signifie the times of the Gospel-Dispensation concur∣ring with the last Times of the Jewish State; yet in the Singular, it often signifies the time of the Resurrection, or the last Judg∣ment, especially when it is joyned with the Resurrection of the Body mentioned here, ver. 3. So John 6.39. I will raise him up, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the last day. See ver. 40, 44, 45. Chap. 11.24. I know that he shall rise in the last day, and Chap. 12.48. the word that I have spoken shall judge him in the last day.

2ly. As there is mention of a double Reve∣lation of Jesus Christ; one when he appeared as a Prophet to the World, stiled usually 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the manifestation of Jesus Christ, another at the Day of Judgment, stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Revelation of our Lord Jesus Christ, 1 Cor. 1.7. the Revelation of Jesus Christ from Heaven, 2 Thes. 1.7. his Glorious Re∣velation, 1 Pet. 4.13. and here emphatically the Revelation of Christ, ver. 7.13. So is there a double Revelation of the Salvation promised in the Gospel, one by the Preaching of the Gospel which brought Life and Salva∣tion to light, 2 Tim. 1.10. and a farther Re∣velation of it to be made hereafter, when Christ who is our Life shall appear, Col. 3.3, 4. 1 Joh. 3.2. stiled the Glory ready to be re∣vealed when the great Shepherd shall appear, 1 Pet. 5.4. the Glory ready to be revealed at the Redemption of our Bodies, Rom. 8.18, 23. to which this Passage may refer.

Ver. 6. Wherein (i. e. on the account of which) you Greatly rejoyce, though for a season, if need be, ye are in heaviness through manifold temptations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if need be.] This is great conso∣lation under all the Afflictions of God's Ser∣vants, that they then only shall befall them when God sees them needful for the promotion of his Glory, or for the furtherance of our Sal∣vation, as when they tend to make us Parta∣kers of his Holiness, and to work in us the comfortable fruits of Righteousness, Hebr. 12.10, 11. or work for us an eternal and exceed∣ing weight of Glory, 2 Cor. 4.17. by con∣forming us to him in Sufferings to whom we shall be like in Glory, 1 Pet. 4.13. Rom. 8.17.2 Tim. 2.11.

Ver. 7. That the trial of your faith being (which is) much more precious (and advan∣tageous to you) than the trial of Gold that perisheth, though it be tryed by fire (or, though upon trial it endure the fire) might be found to your praise, honour, and Glory, at the appearance of Jesus Christ (in Glo∣ry.)

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] Proved to be Ge∣nuine by the Fire it endures, as your Faith is by patiently enduring fiery Trials. See Note on Chap. 4.12.

Ver. 8. Whom, having not seen, ye love, in whom, though now you see him not, yet (Gr. not now seeing but) believing, ye re∣joyce with joy unspeakable and full of Glory.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] If this reading be true, it is most proper to translate the words thus, Whom having not known; if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as other Copies have it, and all the Versions do tran∣slate it, be the true reading then our Transla∣tion is right also.

Ver. 9. Receiving the end of your Faith, even the Salvation of (your) Souls.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] The preservation of your Lives, so Dr. Hammond, but there is no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greek, to Answer to the word your in the English, and the Salvation of Lives seems not so properly assigned as the end of our Faith, as the Salvation of Souls, as we may learn also from the following words.

Ver. 10. Of which Salvation the Prophets have enquired, and searched diligently, who prophesied of the Grace that should come unto you (i. e. of the Grace to be brought unto us at the Revelation of Jesus Christ, ver. 13. Mat. 13.17.)

Ver. 11. Searching what, or what manner of time the Spirit of Christ which was in them did signifie, (or to what time he did relate,) when he testified, before hand the Sufferings of Christ (in Himself, and his Members) and the Glories that should follow (them, Dan. 9.24.)

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] The particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is oft redundant. See Nald. p. 66, 67. and p. 464. or it may here be rendred de, of what time, as 2 Cor. 12.6. let no Man think 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of me, more than he ought to think, Eph. 5.32. I speak 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Christ and the Church, Act. 2.25. David spake 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of him. So Act. 25.20. Hebr. 7.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of which Tribe.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Spirit of Christ which was in them.] That is, say the Socinians, the Spirit in them which spake of Christ; as the Word of Life, and of Salvation, is the Word which speaks of Life, and of Salvation. But in this sense he might as well have been stiled the Spirit of Antichrist, or the False Prophets, because he also spake of them. All the An∣cients agree in the other Sense, that Christ spake by his Spirit in the(e) Prophets, they

being inspired with his Grace, and taught by his Spirit, their words proceeded from the Divine Word moving them, and by him they prophesied; he spake in Isaiah, in Elias and in the mouth of the Prophets. So the Fa∣thers.

Ver. 12. To whom it was revealed; yet not unto themselves, but unto us they did minister the (same) things which are now reproved, (or have been now declared) to you, by them who have preach'd the Gospel to you, by the Ho∣ly Spirit sent down from heaven, which things the Angels desire to look into.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Holy Spirit sent down from Heaven.] Hence it is evident that the Apostles, in all those Writings in which they declared the Gospel of Christ were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Men assisted by the Holy Ghost, and that they in preaching, and enditing the Gos∣pel were acted by the same Spirit who moved formerly the Prophets. See the General Pre∣face to the Epistles.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Angels desire to look into.] And shall holy Prophets be so desirous to know the time when these things should happen, and holy Angels so diligent to look into these Glo∣rious Revelations: and shall we to whom, and for whose happiness this Gospel was re∣vealed, neglect not only to obtain, but even to know this Great Salvation? Some refer this to Dan. 8.13.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Sufferings of Christ.] Not only in himself, but in his Mem∣bers, and the Glories which should be after as well to them, as to their Saviour, Rom. 8.18. 2 Tim. 2.11, 12. 1 Pet. 4.13. as appears from ver. 13. where this Glory is stiled the Grace to be brought to us at the Revelation of Jesus Christ.

Ver. 13. Wherefore Girding up the loins of your mind, be sober (Gr. Vigilant,) and hope to the end, for the Grace that is to be brought (Gr. that is brought) to you at (by) the Revelation of Jesus Christ, (who hath brought life and immortality to light by the Gospel, 2 Tim. 1.10.)

Note, that from this and the foregoing Verse we have several Arguments, to prove these things relate not to the temporal De∣liverance of Christians from the Persecutions of the Jews, but to their Deliverance from the guilt of Sin by the Blood of Christ, ver. 19. and that eternal Deliverance which is the the Object of the Christians hope. For, 1st. that cannot properly be stiled the Grace which is to come to us by the Revelation of Jesus Christ, that being the Grace which brings Sal∣vation, Tit. 2.11, 13. 2ly. That was not the thing which they who preached the Gospel did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, declare unto us; but as St. John informs us, they did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shew unto us eternal life, 1 John 1.2. 3ly, They could not be the things the Angels did desire to look into. 4ly, The motive to Per∣severance to the end is not a temporal Deli∣verance from the Jews, but a Spiritual and Eternal Deliverance, Rom. 8.18. 2 Cor. 4.17. Hebr. 10.35, 36.

Ver. 14. As (it becometh) Children of obedience, not fashioning your selves according to the former lusts (you practis'd) in your ig∣norance.

Ver. 15. But as he (God the Father, ver. 17.) who hath called you is holy, so be ye ho∣ly in all manner of conversation.

Ver. 16. Because it is written (thus,) be ye holy for I (the Lord your God) am holy (Lev. 11.44.19.2.)

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] The Holiness of God in Scripture, hath respect unto a double Object, viz. Sin; and so it doth import his perfect freedom from, his hatred of, and opposi∣tion to all Impiety. 1. His entire freedom from all Impurity, for God is light, saith the Apostle, and in him is no darkness at all, 1 Joh. 1.5. He is a just God, and without iniquity, Deut. 32.4. A God of purer Eyes than to be∣hold evil, Hab. 1.13. i. e. without the great∣est Detestation. 2ly, His perfect hatred of it; whence he is said to loath, detest, and to abhor it, and the Workers of it; and it is sti∣led the abominable thing which his Soul hateth, Jer. 44.4. And since God's Nature is immu∣table, his Holiness unchangeable, he must for ever hate with a most perfect hatred whatso∣ever is unholy, and impure; and to suppose an Interruption in his Hatred of evil Doers, is to imagine he can cease to be a pure and holy God. And, 3ly, From this Hatred naturally flows a just assurance of his Opposition to all Impiety and Unholiness that he by no means will clear the Guilty, Exod. 34.7. or let the Sinner always go unpunished, Nah. 1.3. And this seems to be the Import of the Holiness of God we are here called to imitate, because it stands in Opposition to the former lusts of their ignorance: or 2ly, God's Holiness re∣spects such Persons as are by Consecration, or by Resemblance of him, holy; and so it inti∣mates his Great Affection to them, and Con∣cernment for them.

Ver. 17. And if ye call upon the Father, who without respect of Persons judgeth according to every mans works, pass the time of your so••curn∣ing here in fear (of condemnation from this impartial judge at that day)

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] i. e. without difference of Nations, whether Jew or Gentile, or with∣out respect had to any mans Progenitors in the Great day of his Account, Act. 10.34, 35. Rom. 2.58. See Note on James 2.1.

Ver. 18. For as much as ye know that ye were not redeemed with corruptible things, (such) as (are) Silver and Gold, (such as the Jews brought up to Jerusalem to buy their offerings,) from (the demerit of) your vain conversation received by tradition from your Elders (Gr. Forefathers;)

Ver. 19. But with the precious blood of Christ (who was delivered up to Death for you) as a lamb without blemish, and without spot.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from your vain Conversation.] Two Expressions in this Chap∣ter seem to intimate that the Apostle speaks here not only to the native Jews but also to the converted Gentiles. 1st. His Exhortati∣on to them not to fashion themselves accor∣ding to their former lusts 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in your ignorance, which Phrase in the New Testament hath still relation to the times of Ignorance in which the Gentiles lay before the preaching of the Gospel to them. So Act. 17.30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the times of igno∣rance God winked at, Eph. 4.18. being dark∣ned in your mind 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the igno∣rance that is in you. 2ly, This of their Con∣versation received by tradition from their Fore-fathers, for though the Scribes and Pharisees had delivered traditions to the People, which rendred the Worship of God vain, Mat. 15.9. yet a vain Conversation received by Tradition from their Forefathers, seems rather to respect the Conversation of the Heathens, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be∣ing the word by which the Conversation of the Gentiles is designed, Ephes. 2.3.4.22. 2 Pet. 2.7, 18. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here added to it determining the Conversation to the Worship of vain Gods, Act. 14.15. Eph. 4.17. Their Plea for their Religion and vain Worship be∣ing also this, that they received it from their Fathers. Their great Plea for it being this, they(f) were not to be moved by any perswa∣sions from the Religion which they had receiv'd from their Forefathers. But yet I confess these things may relate to the Gentile Proselytes among the Jews which were very numerous. See Note on ver. 1.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a lamb without blemish.] Christ being perfect, and without spot of Sin, was typifyed by the Lamb offer'd daily for their Sins; and that Lamb being bought with the half Shekel, every one gave for the buying of the daily Sacrifice, Exod. 30.14, 15, 16. and which was therefore stiled Keseph Kippurim, the money of Expiations, and was sent up to Jerusalem from every City of Judea, and all the Provinces where the Jews liv'd, in Silver, and Gold, the Apostle may here allude to this when he saith, you were not redeem'd with Sil∣ver and Gold by which the daily Sacrifice was bought which made atonement for your Souls, but with the precious Blood of Jesus, who shed his Blood for our Redemption from that Death which by our Sin we had contracted. Others refer this to the Paschal Lamb, by the sprinkling of whose Blood, they were deli∣vered from Destruction when the first born of the Aegyptians perished, Exod. 12.11, 17. Both these Lambs were to be perfect, and without Spot that they might be accepted, Exod. 12.5. Lev. 22.21.

Ver. 20. Who verily was foreordained (Gr. foreknown, i. e. designed as the Messiah) before the foundation of the world, but was manifested in these last times for you (1. sakes.)

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, foreknown.] The(g) Jews say, that

When God created the World he held forth his hand under the Throne of Glory, and created the Soul of the Messiah, and his Company, and said to him, wilt thou heal, and redeem my Sons after six thousand years? He answered Yes. God said to him, if so, wilt thou bear Chastise∣ments to expiate their Iniquity, according to what is written Isa. 53.4. Surely he here our Griefs?

He answered, I will endure them with joy. And to this Representation of this Covenant made with the Messiah before the Creation of the World, it may be the Apostle here refers. See the Note on Eph. 1.4. In the Stile of(h) Philo, he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the eternal word, the first-born and the most ancient Son of the Father, by whom all the Species were framed. This therefore is according to the received opi∣non of the Jews.

Ver. 21. Who by (Faith in) him (thus risen) do believe in God which raised him up from the dead, that your Faith and Hope (of a blessed Resurrection) might be in God.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by him do believe in God.] Here the Socinians object thus, He by whom we believe in God, is not that God in whom we believe, for the means of faith can never be the object of it, but Christ is he by whom we believe in God, ergo, Christ is not God. To this I Answer, That Christ according to the Nature which dyed for us, and which was raised from the dead, is he by whom we believe in God, i. e. own him to be able to raise us also from the dead; and accor∣ding to the same Nature we acknowledge him not to be God, but that hinders not his being God according to that Nature by which he had Power to, and did actually raise himself from the Dead, Joh. 10.18.2.19.

But still they object, that by him we believe in him that raised him from the dead, that our Faith and Hope might be in God, to wit, the Father; Faith therefore and Hope in Christ, is not Faith and Hope in God. Answ. 1. It only follows hence that it is not Faith and Hope in God the Father; but 2ly, The Apo∣stle

here saith, that by believing in him who raised up Christ from the Dead we believe in God, because we believe in that divine Pow∣er which can raise us also from the Dead; since therefore the Holy Scripture expresly and frequently asserts that we shall be raised up from the dead by the voice of the Son of God, Joh. 5.25, 28. and that because as the Father hath life in himself, and so is able to give Life to the Dead, so hath he given to the Son to have life in himself, ver. 26. Seeing Christ often saith of him that believeth in him, I will raise him up at the last day, Joh. 6.39, 40, 44, 54. for I am the resurrection and the life, Joh. 11.24, 25. Since the Apo∣stle saith he hath dominion over the dead and over the living, Rom. 14.9. that by him all men shall be made alive, 1 Cor. 15.22. and that he will change our vile bodies into the likeness of his Glorious body according to the mighty power whereby he is able to subdue all things to himself, it rather follows hence that our Faith and Hope in Christ thus raising us from the Dead, as his Father did him, is Faith and Hope in God.

Ver. 22. Seeing ye have purified your Souls, in (by) obeying the truth through the Spirit, (by whom you are enabled to perform this Obedience,) to unfeigned love of the Brethren (which is one part of that Obedience,) see that you love (Gr. ye will love) one another from a pure heart fervently.

Ver. 23. Being born again not of corrup∣tible seed (as is that from which you had your first Nativity, whence you also who are thus begotten are corruptible,) but of incor∣ruptible, (as being born again) by the word of God which liveth, and abideth for ever.

Ver 24. For all flesh is as Grass, and all the glory of man as the flower of Grass, (as then) the Grass withereth and the flower of it falleth away, (so will it be with our Bo∣dy of Flesh.)

Ver. 25. But the word of the Lord (saith the Prophet, Isa. 40.8.) abideth for ever (in its self as being of eternal Truth, and in its Effects upon us as nourishing us to Life eternal) and this is the word which by the Gospel is preached to you.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being born again of incorrup∣tible seed.] Here is a farther Evidence, that the word of God is the ordinary means of our new Birth. For 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word preached, (not any inward word infused) which is here stiled that incorruptible seed from which this new Birth is derived.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word of God liveth.] This Epithete is ascribed to the word of God, Hebr. 4.12. and that this is not spoken of the living God, is evident, because in the Greek it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. not by the word of the living God but by the living word of God. 2ly, That it is to be understood of the word preached is clear, because the Epithete living and abiding forever, agrees to the same thing. Now the Apostle saith it is the word preached which abideth for ever, and so the Prophet Isaiah had said before him. Chap. 40.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Notes

• (a)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, De Bell. Jud. l. 7. p. 973. B.
• (b)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, L. 2. c. 41. p. 822. B.
• (c)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Phil. legat. ad Calum, p. 798. C.
• (d)

  Justin M. de Angelo Domini Mosae apparente, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dial. cum Tryph. p. 284. A. & p. 275. D. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, p. 251. D. 287. B. 354. A. 355. B. Solus & verus Deus super quem ali∣us Deus non est, Iren. l. 3. c. 6. neminem alium Deum vel dominum vocaverunt Apostoli nisi solum Deum verum pa∣trem & verbum ejus qui in omnibus principatum ejus habet, l. 3. c. 16.
• (e)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ign. Ep. ad Magnes. §. 8, 9. Spiritus Prophetarum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Barnab. §. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Just. M. Ap. 1. p. 49. A. Ap. 2. P. 76. D. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Al. adm. ad Gent. p. 7. B. & Strom. 6. p. 642. B. Theoph. ad Autol. l. 2. p. 88. Iren. l. 4. 2. 9. Hippol. de Antichristo, §. 2. Tertull. adv. Mat. cion, l. 2. c. 27. adv. Prax. c. 16.
• (f)

  Plato Tim. p. 1053. E. Cicero de Natur. Deorum, l. 3. n. 3. 6.
• (g)

  Cartw. Mellif. l. 1. p. 2974, 2975.
• (h)

  De Plant. Noc. p. 169. D. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De Con∣fus. Ling. p. 258. A. B.