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

CHAP. II.

Ver. 1. WHerefore laying aside all malice, and all guide and hypocrisies, and envies, and all evil speaking, (Vices to which the Jewish Nation was then very prone, and for which they are severely taxed by their own Josephus; See the parallel place Jam. 1.21. and which are contrary to the great Chri∣stian command of Love and obstructive of the Word of Truth by which we are born a∣gain.)

Ver. 2. As new born Babes, desire the sin∣cere milk of the word, that (as you were be∣gotten, Chap. 1.23. so) you may grow there∣by (unto a perfect Man in Christ Jesus, Eph. 4.13.)

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] The Milk which rational Creatures feed on; so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the Service performed by Men of Reason, Rom. 12.1. It seems to be the same in sence with the same ingrafted word, Jam. 1.21.

Ver. 3. If so be (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 since) ye have tasted that the Lord is gracious, (as having pardoned them who crucified him, and pro∣cured the favour of God to them. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifies since, see Note on Eph. 3.2.)

Ver. 4. To whom coming as to a living stone, disallow'd (Gr. rejected) indeed of men, but chosen of God, and precious,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, disallowed or rejected of men.] i. e. Of the Jewish Sanhedrim, the Builders mentioned Psal. 118.22. So R. Solomo•• Jarchi on those words of Mich. 5.2. out of thee shall come a Governour that shall rule my people Is∣rael, i. e. the Messiah, the Son of David, shall come from thee, as it is written Psal. 118.22. the Stone which the Builders refused is become the head Stone in the Corner. And so our Lord expounds these words of the High Priests Scribes, and Pharisees, Mat. 21.42, 45. Luk. 20.17, 19. So Peter full of the Holy Ghost, Act. 4.11.

Ver. 5. Ye also as lively (Gr. living) Stones, are built up a spiritual house, and are an holy Priest hood, to affer up spiritual sacrifices ac∣ceptable to God by Jesus Christ.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a living Stone ver. 4. living

Stones.] The Christian Church being not a Building made up of Materials without Life, as was the Temple of Jerusalem, but a spi∣ritual Building consisting of the Members of Christs Body living by the Spirit communica∣ted from Christ their head, and the fountain of Life to them, Eph. 4.16. Col. 2.19. He who Communicates this Life to them is there∣fore stiled a living Stone, and they who re∣ceive it from him are also living Stones; and being by this Spirit thus fitly put together, compacted, and edified into one building, Rom. 14.19. 1 Thes. 5.11. are said to be built up a Spiritual House.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an holy Priesthood.] The le∣gal Sacrifices were to be offer'd by the Priests alone, and only in the Temple; accordingly the Christian Church is here represented as God's Temple; the Praises they offer up to God in their Assemblies are stiled spiritual Sacrifices acceptable to God, through Jesus Christ, Hebr. 13.15. the Persons who offer them an holy Priesthood. See ver. 9.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, spiritual Sacrifices.] Thus Philo having said, agreeably to the Psalmist, that God delights not in Hecatombs, since the whole World is his, and he can want nothing, adds(a) that Men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then offer the best Sacrifice when they honour their Benefactor and Saviour with Hymns. He adds, that the Al∣tar for burnt offerings was made of stone, and placed in the Court before the Tabernacle, but the Altar of Incense was of Gold, and in the holy place within the Veil. Whence he infers, that as much as Gold is better than Stone, and the Holy Place more sacred than the Court,(b) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so much is the Thanksgiving offer'd up with Incense better than that of Sa∣crifices. And lastly, he saith, that the Fire always burning on the Altar was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,(c) a Symbol of Thanksgiving. And this Thanksgiving sent up to God, with the Oblation of Bread and Wine in the Eucharist in Commemoration of our Saviour's Passion, and with Prayer for our Acceptance through this beloved, is by the Primitive Christians stiled their spiritual Sacrifice, and that pure Incense which, according to the Prophet Ma∣lachi, chap. 1.11. the Gentiles were to offer to God throughout the World.

Ver. 6. Wherefore it is contain'd in Scrip∣ture, Isa. 28.16. Behold I lay in Zion a chief corner-stone, elect, and precious; and he that believeth on him shall not be confounded (Gr. ashamed.) (And it is also written in the same Scripture, Behold I lay in Zion a stone of stumbling, and a rock of offence, Isa. 8.14, 15. Rom. 9.33.)

That both these Stones relate to the Mes∣siah, see Voysin in Rom. 9.33. and Pug. Fid. part 2. c. 5. §. 2. p. 274.

Ver. 7. To you therefore that believe he is precious (Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, belongs the honour of being thus built upon the corner-stone to a spiritual house;) but to them who are disobe∣dient (belongs what is written, Psal. 118.22.) the stone which the Builders disallowed the same is made the head of the corner.

Ver. 8. And (also what is written Isa. 8.14, 15.) a stone of stumbling, and a rock of offence (or falling,) even to them who stumble at the word being disobedient, whereunto also they were appointed.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereunto also they were ap∣pointed.] That is, saith the Reverend Dr. Ham∣mond, they that disobey the Gospel, that stand out obstinately against it, were appointed by God to stumble and fall at that Stone, i. e. to be bruis'd, and ruin'd by that means, to be destroy'd among the Crucifiers of the Messiah, and condemn'd with them hereafter, it being just with God, that they who will not reform and amend at the preaching of the Gospel, and so receive benefit by it, should for their Obstinacy be condemn'd, and so the worse for it, Christ being sent for the falling as well as the rising of many in Israel, Luke 2.34. and the Gospel being a savour of death to them that perish, 2 Cor. 2.15, 16. And they being those whom 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God hath appointed for wrath, 1 Thess. 5.9. And to be sure it cannot signifie that God absolutely ordained the unbelieving Jews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for then the Disobedience would be a compliance with the Divine Ordinance, or Will, and so could not deserve the Name of Disobedience; nor could this Disobedience be objected to them as their Crime, unless Compliance with his Ordinance and Will be so, and it be a Fault to be such as God by his immutable Counsel and Decree hath ordain'd we should be, or that should render Men criminal and obnoxious to Pu∣nishment, that they have not made void God's absolute Decree, or done what that made it impossible for them to do. Wherefore this Passage cannot signifie that the unbelieving Jews were appointed to Disobedience, but only that being disobedient to the Gospel so clearly revealed, and by so many Miracles and Distributions of the Holy Ghost confirmed, they were appointed to the Punishment of that Disobedience, to fall and perish: for so the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 import, viz. the Ruin and Fall of them who stumble at this Stone, as hath been proved Note on Rom. 14.13. See Prov. 16.19. Isa. 8.14, 15. Jer. 6.21. Ezek. 3.20.21. 15. Zech. 12.3. Matth. 21.41. Luke 20.18. So OEcumenius on the place, This is not spoken as if they were by God appointed

to this; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Or, 2dly, The Words may be thus construed to them who are disobedient, and through that Disobedi∣ence stumble at the Word, this other Chara∣cter of the Stone belongs, of a Stone of stum∣bling, whereunto these Stones were put, one for Honour to the Believer, the other for a Stone of stumbling to the Unbeliever, and disobedient, for to both these Stones the A∣postle Paul, Rom. 9.33. and St. Peter here, do put this Preface, Behold, I lay in Zion a Stone. And this agrees with that of Simeon, Behold, the Child is placed for the fall and ri∣sing of many in Israel, Luke 2.34.

Ver. 9. But ye (who are built upon him) are a chosen Generation, a Royal Priesthood, an holy Nation, a peculiar People, that ye should shew forth the Praises of him that hath called you out of Darkness into his marvellous light.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his Praises] or Glory, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is so rendred by the Septuagint, Isa. 42.8. I will not give my Glory to another, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nor my Praise to graven Images. And ver. 12. Let them give Glory to the Lord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let them shew forth his Praises in the Islands. And Chap. 43.21. he stiles Israel my Elect, as here my peculiar People 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to shew forth my Praise. See also Chap. 63.7. Habb. 3.3. Zech. 6.13.

The Titles here given to the Christians, are the same which formerly were given to the whole Jewish Nation, and are accordingly to be interpreted.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a chosen or elected Nation.] Not only the righteous and obedient Persons among them, but the whole Nation of the Jews, are stiled the elect of God, throughout the old Testament; thus Deut. 4.37. because he loved thy Fathers Abraham, Isaac, and Ja∣cob, therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he chose you their seed after them, and brought you out of Aegypt by his mighty power. Where it is evident that their whole Seed, even all that came out of Aegypt, were the elect, Deut. 7.6, 7. Jehovah thy God hath chosen thee to be a peculiar people to himself, above all people that are on the face of the Earth. The Lord did not set his love upon you because you were more in number than any people; but because the Lord loved you, and because he would keep the oath which he had sworn to your Fathers, hath he brought you out with a mighty hand, and redeemed you out of the house of bondmen. Where evident it is, 1st. That their being chosen before other Nations to be God's peculiar People, is their Election. 2ly, That all that were brought out of Aegypt were thus beloved, and thus elected. 3ly, That to these elect and cho∣sen People God only promiseth to keep Cove∣nant and Mercy, provided they would love him and obey him, and that he threatneth to destroy them and to repay them to their Face, if they neglected so to do. In the tenth Chap∣ter, ver. 14, 15, 16. he speaks thus, The Lord hath a delight in thy Fathers to love them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and he elected you their seed after them above all people; circumcise therefore the fore-skin of your hearts, and be no more stiff-necked. Where, again, evident it is, that the whole Seed of Abraham by Isaac, even the stiff-necked of them, were the beloved and elect of God. Chapter the 14. he saith to all to whom the following Precepts did belong, and therefore doubtless to all Is∣rael, Thou art an holy people to the Lord thy God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Lord hath chosen thee out to be a peculiar people above all Nations.

And with this Notion of the Words ac∣cords the constant use of the same Phrase in all the Prophets, and sacred Writers of the Old Testament. Thus Solomon saith, 1 Kings 3.8. Thy Servant is in the midst of thy people or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which thou hast elected, a great peo∣ple that cannot be numbred, nor counted for multitude, Psal. 105.6.43. In the Book of Psalms the Jews in general are stiled the seed of Israel his Servant, the Children of Jacob 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his Elect. Psal. 135.4. There doth he say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lord hath chosen Jacob to himself, and Israel for his own inheritance, Psal. 106.5. There doth he tell us, that the Lord brought forth his People with joy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and his elect with gladness- There he desires of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Good of his elect, to rejoyce in the gladness of his Nation, so that throughout the Psalms God's Ser∣vants, his People, his Nation, his Inheri∣tance, and his Elect, are the same Per∣sons.

In the Evangelical Prophet we read God speaking of Jacob 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whom I have elected, and Israel whom I have loved, Isa. 41.8, 9. and to whom he speaks thus, Thou art my Child whom I have chosen, Chap. 43.20, 21. There God declares he will make Waters in the Wilderness and Rivers in the Desarts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to give Drink to my chosen Generation, my People whom I have chosen to shew forth my Praise, Chap. 45.4. There we read of Jacob my Servant, and Israel mine Elect, Chap. 65.9. and of a Mountain which his Elect shall inherit, and in which his Servants shall dwell.

In the Prophet Jeremy we find God is dis∣pleas'd with them who said, the two Fami∣lies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whom the Lord had chosen, he hath even cast them off, Jer. 33.24. The Prophet Ezekiel speaks of the Day when the Lord chose Israel, and lifted up his hand to the Seed of the House of Jacob, Ezek. 20.5. The Prophet Zechariah stiles God, the Lord who hath chosen Jerusalem, Zech. 3.2. And

Daniel speaks of a time when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his Elect should not be able to stand before their enemies, Dan. 11.15.

And, to carry on this Phrase even to the Times of the New Testament; In the Book of Esther we are told of a Time in which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the chosen Generation should have perished, Esth. 16.21. i. e. in which the wicked Haman designed to cut off the Jews. In the Book of Ecclesiasticus we are informed that Joshua was made great 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for saving the Elect of God, and taking vengeance on their Enemies that rose up against them, Eccl. 46.1. that he might set Israel in their Inheritance.

Thus have I traced this Phrase throughout the whole Old Testament, and shew'd, that it belongs not to particular Persons, but the whole Jewish Church and People in the Gene∣ral, to the Bad as well as to the Good among them, to them to whom God threatneth the worst of Evils, as well as them to whom he promised the greatest Blessings.

When in the New Testament this Phrase is applied to the Jews, it plainly signifies as ma∣ny of them as were converted to the Christian Faith, though afterwards too many of them fell off from it, or brought not forth those Fruits of Righteousness which Christianity re∣quired, and is applied to them all in general, and without distinction. And it is highly rea∣sonable to conceive it should be so, for the Apostles writing to that Nation, who had been still accustomed to this Notion of the Word, and were all stiled the Elect, they must be supposed to use the Words of the Old Testament in that sense in which they al∣ways understood them: That the Apostle doth here so use the Word, is evident from this Consideration, that the Holy Nation, the Pe∣culiar People, the Royal Priesthood, joined with it, are Expressions belonging primarily to that Nation, and from them derived to the Christians. 2dly, That this Epistle is writ to the Elect, that is, the Strangers of the Disper∣sion of Pontus, Galatia, Cappadocia, Asia, and Bithynia, they all being stiled the Elect, i. e. such as professed Christianity, and so were vi∣sible Members of the Church of Christ, where∣as too many of them were not so according to that Meaning of the Word Elect, which makes it to import Men absolutely designed for eter∣nal Happiness, as this and the second Epistle may inform us. 3dly, That the second Epistle sent to the same Persons, writes only to them who had obtained like precious Faith with us, and so informs us that the Faithful and Elect are in St. Peter's Phrase the same: and that this is the Notion of the Word in all the other places of the New Testament, see proved in the Notes upon them; and that it is ap∣ply'd to whole Churches, and scarce ever to any private individual Person in that sense in which it hath so generally been used by some late Divines.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Royal Priesthood.] Exod. 19.6. A Kingdom of Priests: Kings and Priests, saith the Chaldee. And so St. John declares, that Christ hath made us Kings and Priests to God, Rev. 1.6.5.10. Kings to reign with him, Chap. 20.6. and Priests to offer up unto him our spiritual Sacrifices. See here ver. 5.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Holy Nation.] i. e. a People separated to God from all other Nations, and from their Idolatry and false or antiquated Worship, to serve him in an acceptable man∣ner. On which account all Christian Churches being called out of the World, and dedicated to the Service of God by Jesus Christ, are in the Preface to St. Paul's Epistles stiled Saints. See Note on 1 Cor. 1.2.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a peculiar People.] A Trea∣sure, as the word Segullah signifies, a People in Covenant with God, and so become his Peculium, whom he will be careful to protect and preserve, and to whom belong his pecu∣liar Favours and Privileges.

Ver. 10. Who in times past were not the people, but now are the people of God; who had not obtained mercy, but now have obtained mercy.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] These Words plainly relate to God's dealing with the Ten Tribes of Israel, when he had given them a Bill of Divorce, Jer. 3.8. and sent his Prophet Hosea to say unto them, You are not my People, neither will I be your God, Hos. 1.6, 9. And again, I will no more have mercy on the house of Is∣rael, but will utterly cast them away. And indeed, God having so expresly said that the Children of Judah and Israel should be ga∣thered together, and appoint themselves one Head, that he would have mercy upon her who had not obtained mercy, and would say to them who were not his People thou art my People, Hos. 1.11.2.23. and that they should say thou art my God, and that the House of Judah should walk with the House of Israel, I doubt not but that there was a considerable Return of the Ten Tribes, or at the least a considerable Conversion of them in the places where they were: and though they being mix∣ed with the Heathen, did many of them serve their Gods, as he threatned they should, Deut. 28.36, 64. and so may also be said to be called from darkness unto this marvel∣lous light; yet since the Apostle Paul applies this Passage to the Gentiles, Rom. 9.25. I doubt not but that in the mystical sense it must relate to them also.

Ver. 11. Dearly beloved, I beseech you as Strangers and Pilgrims (to) abstain from fleshly lusts which war against the Soul.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Strangers and Pilgrims.] They whose Citizenship is in Heaven, and whose Names are written in Heaven, Philip. 3.20. Hebr. 12.23. must be Pilgrims and Strangers upon Earth. See Note on Hebr. 11.13.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, war against the Soul.] For whereas the natural motion of that Spiritual Being is towards spiritual and heavenly things, these Lusts, saith OEcumenius, draw down and captivate the Soul to sensual and worldly things: as therefore Strangers and Pilgrims are not wont to be affected much with the Objects which they see in their Travels, so neither should we, who profess to be Pilgrims in this World, be much affected with sensual Objects.

Ver. 12. Having your Conversation honest (Gr. honourable) among the Gentiles, that whereas they speak evil of you as of evil doers, they may by your Good Works which they shall behold (be induced to) glorify God in the day of Visitation.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, speak Evil of you as of evil doers.] Here OEcumenius gives this Re∣lation from Irenaeus Bishop of Lyons concern∣ing the Martyrs, Sactus and Blandina; that the Heathens apprehending the Servants of some Christians, and compelling them to de∣clare what Evil they knew of them, these Servants having heard from the Christians that the Holy Sacrament was the Body and Blood of Christ, and thinking that it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, verily and substantially his Flesh and Blood, related this to these Enquirers, and they thinking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that this was done in very deed by Christians, told this to other Heathens, and compell'd the Martyrs, Sactus and Blandina, by Torments to confess it. To which Blandina answered, How can they be guilty of such things, who by Exercise (i. e. through Temperance) permit not themselves to enjoy lawful Flesh.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the day of Visitation.] That is, when they afflict and persecute you, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 often signify in the Septuagint, Isa. 10.3. What will you do, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the day of Visitati∣on, when your Affliction shall come from far? Jer. 6.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the time of their Visitation they shall perish, and again, Chap. 10.15. Wisd. 3.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the time of their Visitation they shall shine. Ecclus. 2.14. Woe to them who have lost Pati∣ence, what will they do, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when the Lord visits. And Chap. 18.20. Before the Judgment examine thy self, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in the hour of Visitation thou shalt find Propitiation.

Ver. 13. Submit your selves (Gr. be subject therefore) to every Ordinance of Man for the Lord's sake, whether it be to the King as Supreme.

Ver. 14. Or unto Governors as to them who are sent by him for the Punishment of evil doers, and for the Praise of them that do well.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by him.] That is by God, saith Esthius, because these Governors were not al∣ways sent by Caesar for these Good Ends, but it is sufficient that this was the general End of Government, to be for the Punishment of evil doers, &c. and therefore they in Charity must be supposed to be sent by Kings and Empe∣rors for those Ends.

Ver. 15. For this is the Will of God (con∣cerning you) that (so) with well doing you may put to silence the Ignorance of foolish Men. (i. e. of those Gentiles which estimating you by the turbulent Jews, are apt to represent you also, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a People naturally averse from Subjection to Kings. Joseph. de Bello Jud. l. 2. c. 8. p. 782. F.

Ver. 16. As free men and (but) not using your Liberty for a Cloak of Maliciousness (as the Jews do,) but as (those who are) the Ser∣vants of God, (and so for Conscience towards him are subject to his Ordinance.)

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] That the Gnostoicks pretended to any such Liberty as exempted them from Subjection to Superiors I find not in Church-History, but that the Jews to whom St. Peter writes, and especially the Zealots among them, were notorious for this Doctrine, and were practising it at the writing of this Epistle is evident. For,

1st. They held themselves obliged to own(d) God alone as their only Lord and Governor in Opposition to Caesar, and all Kings which were not of their own Nation, and did not govern them by their own Laws, or his imme∣diate Appointment.

2dly. They, many of them, rebell'd against the Romans, and against the Governors sent by them upon this very Pretence, That(e) they were a Free People, and ought to preserve their Liberty. And thus they used their Li∣berty for a Cloak of Maliciousness.

Ver. 17. Honour (therefore) all Men (even Heathens), love the Brotherhood, fear God, ho∣nour the King. (Who then was Nero the worst of Kings, and the Persecutor of Chri∣stians.)

Ver. 18. Servants (also) be subject to your Masters with all fear, not only to the good and gentle, but also to the froward.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Servants be subject.] This also was a Lesson needful for the Jews, because

the Essens among them, say Philo and Jose∣phus, thought it against the Law of Nature to be Servants to any; and their Rabbins al∣low'd not a Jew to be a Servant to an Hea∣then. See Note on 1 Tim. 6.1, 2.

Ver. 19. For this is thankworthy, if a Man for Conscience towards God endure Grief, suf∣fering wrongfully.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] This will procure the Di∣vine Favour and Reward. So what is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, What thank have you? Luke 6.32, 33. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, What Reward have you? Matth. 5.46. and in the following Verse this Phrase is rendred, this is acceptable.

Ver. 20. For what (Ground) of Glory is it (to you), if when ye be buffeted for your Faults, you do take it patiently? but if when ye do well, and (yet) suffer for it, ye do take it patiently, this is acceptable to God.

Note 1st. From comparing this and the preceding Verse, that to suffer, V. 19. and to take our Sufferings patiently, V. 20. in the Scripture Import is the same thing.

2ly. That to do that which is truly accep∣table to God, is also Matter of our Glory. See Note on 1 Cor. 9.16. Jer. 9.24. Rom. 2.7, 10.

Ver. 21. (And it is also sutable to their Profession) For hereunto were ye called: be∣cause Christ also (whose Followers ye profess to be) suffered for us, leaving us an Example, (both of well doing and patient suffering) that that ye should follow his Steps:

Ver. 22. (For he was one) Who did no Sin, neither was Guile found in his Mouth, (and so he could not suffer for evil doing.)

Ver. 23. (And also one) Who when he was reviled, reviled not again; when he suffered he threatned not, but committed himself to him that judgeth Righteously, (and so was an Ex∣ample of perfect Patience.

Ver. 24. Who (was not only to us an Ex∣ample of Sufferings, but) his own self bare our Sins in his own Body on the Tree, that we being dead to Sin, should live unto Righteous∣ness, by whose Stripes ye were healed.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bare our Sins.] If these Words be truly render'd, he bare our Sins, 'tis cer∣tain that an innocent Person can only bear them by bearing the Punishment due to them. And that this is the proper import of those Words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is evident both from the Prophet's Exposition of them, when he saith of the same Person, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he bore the Sins of many, Isa. 53.12. and expounds this thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he was delivered up to Death for their Iniquities; and from the usual import of the Phrase in the Old Testament, as when we read in the Book of Leviticus, Chap. 7.18. He that eateth of the Peace Of∣fering in the third day it shall not be favoura∣bly accepted, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he shall bear his Iniquity. And again, Thou shalt not hate thy Brother in thy Heart; thou shalt in any wise reprove him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not bear Sin for him, Lev. 19.17. And in the Book of Numbers thus, Your Children shall wander in the Wilderness Forty Years, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and shall bear your Whoredoms—Ye shall bear your Iniquities Forty Years, Numb. 14.33, 44. When we hear the Prophet Jeremy complaining, Our Fathers have sinned and are not, usabal••n; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and we have born their Iniquities, Lam. 5.7. When we hear God saying to Ezekiel, Lie thou upon thy left side, and lay the Iniquity of the House of Isra∣el upon it, according to the Number of the Days that thou shalt lie upon it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou shalt bear their Iniquities, Ezek. 4.4, 5, 6. When it is farther said, The Soul that sinneth it shall die; the Son, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall not bear the Iniquity of the Father, neither shall the Father bear the Iniquity of the Son, Ezek. 18.20. When we read so often in the Law of Moses, that such Persons have been Guilty, and(f) shall bear their Iniquity, they shall die for it; and find so many Cautions there given to the Jews that they offend not in such a Kind,(g) that they bear not Iniqui∣ty, and die; or, least they bear Iniquity and die; in all these Places neither Socinians, or any other Persons do fancy any other Import of these Words, but that by bearing of Ini∣quity, and Sin, is meant bearing the Punish∣ment of Sin: And in these latter Places be∣ing punish'd with Death for it, when there∣fore the same Jews found it foretold of their Messiah, by their own Prophet, that he should bear their Iniquity, that he should bear the Sin of many, what could they understand by these Expressions but that he was to suffer the Punishment, and bear upon him the Bur∣then of their Sins. When the Apostle informs those very Jews who were so well acquainted with the import of this Phrase, that Christ was once offered, or given up to Death to bear the Sins of many; and when St. Peter writing to the same Jews, informs them, that he bare our Sins in his own Body on the Tree, how can we think otherwise than that they both apprehended, and that the Blessed Apo∣stles did design to teach them, that he suffer∣ed this Death as the Punishment of their Ini∣quities? Let Mr. le Clerk continue if he

please, to be confident that it is not so much the Expiation of Sins, as the Mortification of them that is here signified; whilst we poor Mortals rather think our Sins must be morti∣fied in us, than on a Tree, and in our own Bodies, than in Christ's, or in the Sufferings of his Body; and that 'tis not very good Sense to say, he mortified our Sins, that we might die unto them.

Ver. 25. For ye were as Sheep going astray (from), but are now returned to the Shepherd and Bishop of your Souls.

These and the former Words are taken from Isa. 53.7. where the Words are, We as Sheep have gone astray, and the Lord hath laid on him the Iniquity of us all. Hence are both Jews and Gentiles represented as lost Sheep, and Christ as the good Shepherd who goes af∣ter them, and brings them Home upon his Shoulders. See Isa. 40.11. Ezek. 34.23. Here then is a farther Confutation of the So∣cinian Gloss upon the former Verse, viz. That Christ took away our Sins by his own Body Crucified upon the Cross, procuring our Ab∣solution from them by his Sufferings,(h) Not that He underwent the Punishment of our Transgressions, but because his voluntary Death prevail'd with God to give him Power to ab∣solve his Servants at the last, and to reward them with eternal Glory. For were this the whole Import of the Words, why is it added, in plain Allusion to those emphatical Words of the Prophet Isaiah, He bare our Sins, the Chastisement of our Peace was upon him, and by his Stripes we are healed? Why is it so emphatically noted, That He who did no Sin, V. 22. yet bore our Sins? Doth not this lead us to this Sense, That He thus suffered not for his own, but for our Sins? Why is he said to take away our Sins in his own Body? Doth not that seem to intimate that the Pu∣nishment of our Sins was laid upon his Body? Why is he said to do this upon the Tree? Must not that intimate that what he did to take away our Sins was done upon the Cross? especially if we consider that the Cross was the Altar upon which he suffered, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to carry up upon the Altar, is the usual Phrase for offering the Sin-Offering, or the Burnt-Offering upon the Altar. And so the Import of this whole Sentence seems to be this; He bore, or took away our Sins in his own Body offered upon the Altar for us. Moreover, if this be chiefly done after Christ's Resurrection, and the great Day of Recompence, and only by Christ's Death, as it prevail'd with God to give him Power then to absolve us from our Sins, why doth the Author to the Hebrews make such a plain Distinction, if not an Op∣position, betwixt Christ's bearing our Sins, and his second Coming to give a final Absolu∣tion from them, saying, Heb. 9.27, 28. Christ was once offered to bear the Sins of many, and to them that look for him, he will appear a se∣cond time, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without a Sacrifice for Sin, unto Salvation? Crellius allows that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, without a Sin-Offering; and doth it not hence follow, that his First Coming to bear our Sins was his coming with a Sin-Offering for them? Since then the Sin-Offering still suffered in the Sinner's stead, and bore the Punishment of his Iniquity, it follows that he who came to be a Sin-Of∣fering for us, must come to suffer in our stead, and bear the Punishment of our Ini∣quities.

Lastly, Admit the Words may be translated thus, He took away our Sins, it is most rea∣sonable so to interpret them as this Phrase is used in Scripture, when 'tis applied to the same Purpose. Now when it is there used of taking away Sin by a Sacrifice offered up to God for Sin, it always hath Relation to an Atonement made by the Sacrifice for that Ini∣quity; and that Sin-Offering is said to bear away the Iniquity, by taking it upon himself. So when 'tis said that the Sin-Offering is given, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to take away the Iniquity of the Congregation, it is there said to do it by making an Atonement for them before the Lord, Lev. 10.17. So it is said of the Scape Goat, That he shall bear away all their Iniqui∣ties; but then he must be presented before the Lord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to make Atone∣ment with, or upon him, Lev. 16.10. i. e. Aaron must confess their Iniquities upon his Head, and he shall bear upon him all their Iniquities, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he shall take their Iniquities upon himself, and shall bear them away into the Wilderness. So Deut. 21.9. Thou shalt take away innocent Blood from among you; but this is to be done by making an Atonement for the innocent Blood shed. When therefore it is said that Christ was manifested to take away Sin, 1 Joh. 3.5. and that He took away our Sins on his own Body, and was offered to take away the Sins of many, Heb. 9.28. is it not reasona∣ble to suppose he did this by taking the Pu∣nishment of them upon himself, and making Atonement for them before God? especially if we consider that he is speaking to those Jews to whom these Phrases were familiar.

Notes

• (a)

  De Vict. Offer. p. 657. F.
• (b)

  P. 638. B.
• (c)

  Ibid. F.
• (d)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eleazar. apud Joseph. l. 7. c. 34. p. 989. G. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cap. 37. p. 995. B. Vide D, E, F. & Notas in 2 Thes. 2.4.
• (e)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ib. l. 2. c. 23. p. 797. C. D. Vid. l. 2. c. 28. p. 804. E. l. 3. c. 25. p. 851. F. l. 4. c. 13. p. 874. C. l. 7. C. 30. p. 985. F.
• (f)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lev. 5.1.7.18.24.15. Numb. 9.13. Ezek. 23.49. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lev. 20.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ver. 19, 20.
• (g)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lev. 22.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Numb. 18.22, 32.
• (h)

  Neque enim Christus perpessionibus suis iram Dei in nos conceptam exsatiavit, aut debita nostra propriè loquendo exsolvit, sed tantâ suâ & tam gratâ Deo obedientiâ, & sibi coelestem Gloriam, & suis omnibus peccatorum remissionem, Regni coelestis haereditate conjunctam, Dei beneficio, comparavit. Schlictingius in locum.
• Lev. 3.5, 11, 17.4.10, 26.6.10, 15.8.16. Numb. 5.25, 26.