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is called the people: ist. On account of their prodigious numbers, v. 10. Who can count the dust of Jacob, and the number of the fourth part of Israel; 2. On account of those sacred ties, by which this vaft congregation was united together. They were not a promiscuous assembly, but a multitude, under a proper polity, or form of government, united together by covenant, governed by: salutary laws, with rights and an inheritance, and having God himself for their head. Thus the Apostle, 1 Pet. 2: 10, δι πότε ο λαό», νύν δε λαός Θεέ, τυhich in time part were not a people, tut are now the people of God. This is the meaning of by, axos, the people, when used in its
emphatical fenfe, and distinguished from la Gentiles. And by us, not a people, Deut. 32. 21, multitude that has no such ''privileges. Balaam testifies of the former, that they dwell alone, or are separate, not reckoned among the nations : they are fevered and distinguished from the rest of the world, by peculiar laws, customs, and institutions. Tacitus in bis history book 5. Says ; Moses, the better to attach the people afterwards to himself, appointed them, new rites, contrary to those of the rest of the world. There all things are accounted profane, which we look upon as Jarred: ond those things are allowed by them which we hold to be incestuous.
Which as ! V: This feparation of the jewifh people, in as far as it was the effect of ceremonial inftitutions, con- monials ftituted a ceremonial holiness; but if we consider it regarded as the effect of the excellency of those laws, which Ifraelonly,
but as to prescribed moral duties, in that respect, they much
the moral furpassed other nations, yet that constituted a holiness law, comcommon to the godly in all ages. Hence the church mon to all of the New testament is called, the flock of thine the godly. beritage, which dwell solitarily Mich. 7. 14. And Christ says of his people; they are in ihe world, but not of the world; for he has chosen them out of the world, John 15. 19. Delivering them from this present evil word, according to the will of God, and our father,
Gal. 1. 4. To this purpose is the admonition of
confirmed to this world, Wherein
VI. And this is that singularity of piety, so confiftsthe true fingu
recommended by some : which does not consist in larity of external niceties of an over-strained will worship, piety, and an austerity of discipline, as was generally the
practice of the Pharisees among the Jews, and of the Ascetics formerly among the ancient christians : concerning whom Casaubon may be seen in his Ejere, ad Baron. Exerc. 1. No. 9. A manner of life signifi Cantly called by Epiphanius, εθελόακρότητα δικαιοσύνης, the uimoji pitch of self-righteousness: but in shunning the vices of the age, pride, drunkenness, lust, and vanities of every kind. 1 Pet, 4. 3, for the time poft of our life may suffice us, to have wrought the will of the Gentiles, when we walked in lasciviousness, lufts, excess of wine, revellings, banquetings and abominable idolatries. Eph. 5. 7, be not ye therefore partakers with them : and v. 11. and have no fellowship with the unfruitful works of darkness. Tertullian, in his Apologetico, advises us, that, in what we say, see and hear, wo correspond in nothing with the modness of the Circus, the lewdness of the theatre, the shocking cruelty of the amphitheatre, and the vanity of the Xy/tus ; we are not to attend on such fews and representations as these. 2. That in opinions and sentiments, we keep at a distance from those of the vulgar : this is what Paul hints in what follows: but be ye transformed by the renewing of your mind, that ye may prove what is the will of God. By the vulgar I mean, not only the lowest class of peo
of whom 'Tacitus says, they have neither judgment nor truth: but even such as seem to themselves and others extremely wise in this world; from whom God generally conceals those mysteries of his, which he reveals to babes, Mat. 11. 25. 3. In will and affections, 1 Pet. I. 14. ' Not fashioning yourselves according to the former lufts in your ignorance. 4. In the exercise of such a generous and noble virtue, or holi
ness, as is infinitely beyond the reach of other people,
Phil. 2. 15. that ye may be blameless and harmless, the fons of God, without rebuke, in the midst of a crooked and perverse nation, emong whom ye shine as lights in the world.
VII. Secondly, the word holy, denotes whatever is 2. The dedicated to, or set apart for God and his service. Elect calle Thus the altar, and what belonged to it, are called ed holy, most boly, Exod. 30. 29: also, Aaron with his fons, dedicated 1 Chron. 23. 13. So in like manner the truely godly tu God. are a peculiar treasure to God above all people, Exod. 19. 5«In the Hebrew it runs : 1520 15 0979. To Segullah the last of these, the Latin word figillum has an affinity : so that 750 SEGULLAH denotes a thing, which a person declares to be his own property, by impressing it with his seal; nay indeed, it denotes such a thing, on account of which, persons and kings themselves, are accounted rich, and by which they display their grandeur, Ecclef. 2. 8. I gathered me aljo silver and gold cap mady, and the SEGULLAH peculiar treasure of Kings. Thus God hath chosen Israel innos, for his Segullah, or peculier treasure, Pf. 135. 4. Concerning this word, see Waferus de nummis, lib. 1. c. 1. The Septuagint express it by mepizopásuo ewures Deut. 7. 6. D Ds, a Special people ; which Paul, in imitation of the L,XX. calls Axo-wepéosos, a peculial people; Tit. 2. 14. And Jerome affirms, he could not learn the meaning of that Greek word from any one, that was conversant in profane literature; but gathered it from the above place in Deuteronomy, and the like. Yet I think Grotius has not improperly observed, that nepoégios is derived from Fipeivas, which signifies, to excell; and hence wspierç:05 deņotes the same as ežáupelos, excellent: and wepésta, superabundance : in which sense Clemens Alexandriuş uses it in Admon. ad Gentes p. 5. μιστον ημίν της μαθήσεως, εμπεριέσιας, βασιλέαν έρανων επαγγέλλεται: promises to us, superabundantly, or over and above, the kingdom of heaven, as the reward of our doctrine. And
again, p. 69. φερε υμίν, εκ περιουσίας, την περι το λογα παραθησομαι Tow; I mall
, aboundantly, bring a convincing proof concerning the word. In the same manner, as Demofthenes says, iros, sx nepodpíces, feet xolnyopel, be fuperabundantly accuses me : Polybius, book 4. C. 38, opposes πεμεσια to the αι αναγκαιαι το βια χρεναι, the neceffaries of life. The godly therefore are God's excellent poreftion, wuch he claims and preferves, and in which he boasts, as his crown of glory and royal diadem, Ijo. 62. 3. Which he esteems as his riches, and suffers not to become the property of another and in this fenfe also may holiness be ascribed to them: £8vos espion, 22C- &1< 7#psicumou, a holy nation, a peculiar people, are
joined together, 1 Pet. 2.9. God seals
VIII. God also truly seals his fervants, as his proo his ser- perty, which he would keep from being loft, and in vants, as this fenfe, he likewise accounts them sacred or inviohis pro- lable. Rev. 7. 2, 3. John saw an angel escending perty.
from the east, distinct from the four ministring angels, and giving orders unto them : now Christ himself is évaloan es ufro, the day Spring from on high, Luke 1. 78, and the Gospel was published chiefly from JeTufalem to the West, namely to the isles of the sea, or to Europe. This angel had the seal of the living God, viz. the spirit of God, who is allo the spirit of the fon, Gal.
4. 6. and by whom the Elect are sealed, Eph. 1. 13; because he imprints upon them the character of holiness declared in the Golpel, whereby they are known to be the property of God. This angel gave his orders to the others, not to hurt any one, till, fays he, we kave sealed the servants of our God in their foreheads; from which words we are not to imagine, that God has any fellow.labourers in this sealing. work, but Chriít says this concerning himself and his Spirit; who may well call God the Father, their God, as both are sent from him, Isa. 48. 16. The Lord God hath sent nie and bis Spirit; as thus the Hebrew may very properly be rendered. Moreover, this seal was in the forekends of God's servants; bei
cause, as the forehead is the most conspicuous part of man, so the truth of the Gospel and the efficacy of true piety, which is impressed upon their hearts by the Holy Spirit, discover themselves in the publick profession, and open practice of holiness, which Itrike the eyes and ears of all. Nor is it improbable, there is here an allusion to a received custom in the eait, by wbich the names of masters were stamped on the foreheads of their servants, as Grotiu's has observed from Hesychius and Aristophanes. The godly then are God's peculiar property; for they bear his name on their foreleads, Rev. 14. 1. : They also profess themselves to be set apart for his fervice.
IX. And as God sets his feal upon them, so in like And they manoer, they subscribe with their band:o be only the again deLords, Isa. 44.-5. The Roman soldiers of old ac-themcording to Vegetius de re Milit. Lib. 2. c. 5. being felves to marked with indelible characters in the skin, were God by an
vath. wont to be sworn, when they were enliited: and hence in the law of Mauritius, Signati in manu, they who are marked in the hand is a circumlocution for foldiers: for, τίγματα επι των τραπευομένων εν ταις χερσον, the marks of soldiers are in their hands, says Ælian. This is what Chryf jtom on Rom. 4. 11. calls copayida të spaloia, the feel of the soldier : see Grotius on Revelations 13, 16. In much the same manner, believers being sealed by God with the efficacy of the + Haming spiCrit, and a truly indelible and never fading character, do, at the fame time, bind themselves by an oath, to be faithful to God, as soldiers to their general. For, while they profets themselves to be God’s, they alfo give themselves up to his iervice alone, Afts, 27.
# I suppose the author here aludes, by this designation, to the descent of the Holy Ghoit on the Apostles, when there appeared unto them cloven tongues like as of fire, and sat upon each of them A& 2, 3. and he is called the spirit of burning Isa. 4.4. and John the Baptist declared, that Christ should baptise with the Holy Ghost and with fire. Mat. 3. 11.