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

CHAP. IV.

1. FOrasmuch then as Christ hath suffered for us in the flesh, arm your selves likewise with the same mind: for he that hath [note a] suffered* 1.1 in the flesh, hath ceased from sin,]

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

2. That† 1.2 he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.]

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

3. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousnesse, lusts, [note b] excesse of wine, revellings, * 1.3 banquettings, and abominable idolatries:]

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

4. Wherein they [note c] † 1.4 thinke it strange that you run not with them to the same * 1.5 excesse of riot, speaking evil of you:]

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

Who shall give account to him that† 1.6 is ready to judge the quick and dead.]

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

6. For, for this cause was the Gospel preached also to them that are dead, that they might be* 1.7 judged according to men in the flesh, but live according to God in the spirit.]

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

7. But the end of all things is at hand: be ye therefore sober, and watch unto † 1.8 prayer.]

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

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

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

9. Use hospitality one to another without* 1.9 grudging:

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

10. As every man hath received the gift, even so minister the same one to ano∣ther, as good stewards of the† 1.10 manifold grace of God.]

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

11. If any man speak, let him speak as the oracles of God; if any man* 1.11 minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ; to whom be praise and dominion for ever and ever. Amen.]

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

12.12 1.12 Beloved,† 1.13 thinke it not strange concerning the [note e] fiery trial which is to try you, as though some strange thing happened unto you:]

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

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

14. If ye be reproached for the name of Christ, happy are ye;* 1.14 for the spirit of [note f] glory and of God resteth upon you: on their part lhe is evil spoken of, but on your part he is glorified.]

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

15.15 1.15 But let none of you suffer as a murtherer, or as a thief, or as an evil doer, or as [note g] a busie-body in other mens matters.]

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

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

17.17 1.16 [note h] † 1.17 For the time is come that judgment must begin at the house of God: and if* 1.18 it first begin at us, what shall the end be of them that obey not the Go∣spel of God?]

18. And if the righteous† 1.19 scarcely be saved, where shall the ungodly and the sinner appear?]

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

19. Wherefore let them that suffer according to the will of God,* 1.20 commit the keeping of their souls to him in well-doing as unto a faithfull Creator.]

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

Annotations on Chap. IV.

[ a] * 1.21 V. 1. Suffered in the flesh] What is here meant by suffering in the flesh, (or, as the King's MS. reads, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the flesh) which we are to doe by way of corre∣spondence to Christ's crucifixion, doth not only appear by many other phrases elsewhere, as being dead to sin, crucified with Christ, noting thereby mortification and forsaking of worldly sinfull courses; but also by the distinct words here added 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.22 , he hath ceased from sin, which referre the phrase here to reformation of wicked lives not to suffering of afflicti∣ons, as the words might be thought to signifie. And this irrefragably appears by v. 2. That we should no lon∣ger live the rest of our time in the flesh to the lusts of men, but to the will of God. Which verse if it be com∣pared with that harder phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.23 judged to the flesh according to men, v. 6. it may possibly give some light to the explication of it. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the lusts of men, ver. 2. may well be answerable to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the flesh accor∣ding to men, v. 6. noting thereby the customary sinfull lusts of the Gentiles, as on the other side, the will of God, v. 2. is all one with the spirit according to God, the godly spiritual inclinations & dispositions: and then why may not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, living no longer, that is, dying, be all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be judged or condemned, or sentenced to death? For when all the phrases that belong to Christ's sufferings, Crucifixion, Death, Bu∣rial, are applied by accommodation from Christ to the Christian, in respect of his dying to the flesh, to the world, to sin, and when the opposite to being judged is living, (and when that opposition is strictly observed in all other parts of the phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 spirit oppo∣sed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 flesh, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to God, to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to men) why should not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be judged or condemned, which is the thing im∣mediately preparatory to execution, be taken here (though not often elsewhere) for execution, or suf∣fering that sentence; and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, judged to the flesh, be all one with dead to the world or flesh, that is, mortifying all sinfull lusts, opposed to living accor∣ding to God, to the spirit, an holy and godly life? Ano∣ther notion these words, v. 6. may be thought capable of, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (speaking of penitent sinners involved in a common ruine) that though as far as men can see, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to men, they be judged in the flesh, swept away in the calamity, in respect of their bodily outward condition, yet they are at rest, and so in their soul or spirit live with God. If suffering in, or to, the flesh, v. 1. did be∣long to afflictions, this then might probably be the meaning of v. 6. But the former being otherwise de∣termined by the Context, this latter will best be inter∣preted by analogy therewith.

[ b] * 1.24 V. 3. Excesse of wine] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Phavo∣rinus; the word signifies a drunkard, one impetuously given to wine. And again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an immoderate desire of wine.

[ c] * 1.25 V. 4. Think it strange] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to wonder as at a new or strange accident. So in Polybius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to think strange and doubt as at a paradox; all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be surprized with some unexpected event. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Phavorinus, and proportionably in the Passive, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be stricken on a sudden, or amazed: so here again, v. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he not sur∣prized, amazed, astonish'd, or vehemently affected with wonder, at that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is among you.

[ d] * 1.26 Ib. Excesse of riot] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Phavorinus: where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying confusion is a general word, and would not much tend to the il∣lustrating of the other, did not the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tell us what kind of confusion it was, viz. a confusion of sexes in committing those base sins; for so saith he of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it notes those filthy abominable pollutions: and accordingly Hesychius having ren∣dred it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, interprets the latter of these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mollities, the word so commonly used for effe∣minacy, and particularly for these base sins. Another notion of this word there is (the primitive, I suppose, whence this is by Metaphor derived) for ponds or ca∣vities which are filled with the sea at the time of flore, and will carry boats at such times to the main land, and to cities built there. So saith Strabo 1. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. These Ptolemy calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as our Humber in England is by him express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (in all proba••ility for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) And this over∣flowing of the sea is very fit to expresse this of extra∣vagant enormous lust (See Note on Jude b.) Agreea∣ble to this is the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here also joined with it:* 1.27 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith Pavorinus; it notes incontinence, and lasciviousnesse, or filthinesse, which what it signifies in that writer, will appear by the account which he gives of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, viz. that principally and properly it signi∣fies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sin mentio∣ned Rom. 1. 26. from whence, saith he, there was a city called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where such unnatural villanies were ordinarily committed: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 uncleannesse, but that especially of the basest and foulest sort, as may appear by his rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by which it appears that these two words signifying each of them so unsavourly, are joined together to denote those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 abominable practices of the Gentiles in their idolatries, v. 3.

[ e] * 1.28 V. 12. Fiery triall] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifies will easily be defined from the notion of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies two things, to persecute, and to set on fire. So Psal. 10. 2. where the Hebrew is ren∣dred by us, the wicked doth persecute the poor, the LXXII. read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the poor is set on fire. And so again. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to try, (ei∣ther as gold is by the fire or as men by afflictions) is by the LXXII. Psal. 17. 3. rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 casting into the fire. And accordingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 regularly will signifie in general, any kind of adversity or sharp per∣secution,

which (as fire blown up into flames, to gold or other metals is the means of exploring and purify∣ing them) is in like manner here said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, befallen them for their trial. Thus Prov. 27. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, casting into the fire is the tryal for silver and gold, and Psal. 66. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou hast cast us into the fire, as silver is cast into the fire, unlesse perhaps that should be read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou hast tried us as silver is tried, and so in other pla∣ces of the Old Testament. The word we have again, Rev.* 1.29 18. 9. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we rightly render the smoak of her burning, or being set on fire. If this be now applied to the Jewes in general at that time, it may then be fitly interpreted of the great combustions and seditions caused by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ze∣lots and seditious, oft mentioned by Josephus, which raised such stirs among them, and brought such heavy, bloody slaughters upon them before their destruction by the Romanes, and not only in, but out of Judaea. And in opposition to these perhaps it is, that they are advised to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zelots of that which is good, for so the King's MS. reads in stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imitators or followers, c. 3. 13. and accordingly now, when the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the destruction or fatal excisi∣on was but approaching,* 1.30 the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is spoken of as al∣ready 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 befallen among them, and so may fitly be the forerunner of their destruction, as Josephus observes it was. But if it be more strictly applied to the Christians to whom S. Peter writes, it must then signifie the persecutions which, from the Jewes and Gnosticks, fell on the pure and Orthodox Christians, whereever Christianity was planted in the Provinces, and was particularly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the exploring and trying them, the malice of the persecuters being such (and no other means of appeasing them, save the denying of the Faith, or, by compliances, seeming to doe so) that whosoever was not sincere, was sure to be tempted out of his profession.

[ f] * 1.31 V. 14. Glorie] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 glory is answerable to the Hebrew Schechinah the appearing of God by An∣gels, or any other glorious way, hath been often said, Note on Mar. 1. 2. (see 2 Pet. 1. 3, 17. and Jude 24.) and that that also signifies that eminent way of Gods appearance (which is therefore called his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the Incarnation and being of Christ here on the earth, hath been formerly noted also, on Joh. 1. c. So 2 Cor. 4.* 1.32 a. the glory of God in the face of Jesus Christ, is the glorious exhibition of God, so visible in Christ here on the earth. And so most probably here it sig∣nifies; and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will be the state or con∣dition of Christ when he was here upon the earth,* 1.33 with which is here fitly joined 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.34 the spirit of God (so Christ incarnate was, God blessed for ever) that is, the same way of dispensation and oeconomy which was used on Christ when he was here on earth (see Note on Luk. 9. e.) And that this is the meaning of it here, will be judged by the Context, which pro∣nounces them happy that are reproached for Christ's name; because by that means they are made like Christ, that prime person that suffered for well doing.

[ g] * 1.35 V. 15. A busie-body] What the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifies, will best be guest by observing first, that it is here joined with other great and grosse sins, Theft, Murther, Evil-doing; secondly, by comparing it with a∣nother word of near signification, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Thess. 3. 11. (against which the Apostle exhorts, 1 Thess. 4. 1.) This crime is either of a lower or higher sort; the first is idlenesse, the second improves it into sedition. A∣gainst the former the Apostolick doctrine did proceed by way of censure, that they were not to be acknow∣ledged in the Catalogue of those poor that were to be relieved by the Church out of the publick stock, but rather under the title of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 disorderly persons,* 1.36 used as thieves (with whom they are here placed) which were to be sold as slaves, forced to labour, and so taken off from their idlenesse and medling with o∣ther men's matters. Thus among the Aegyptians idle∣nesse was a capital crime; among the Lucani, he that lent money to any idle person was to loose it; among the Corinthians the slothfull were delivered to the car∣nifex, saith Diphilus. Another higher then this there was, of undertaking to have the charge of those that do not belong to them; a fault which at this time was very observable among the Jewish Zelots, who pre∣tending to and promising themselves a perpetual im∣munity from all power of men (as the onely children of God, which were not therefore to be under any man, particularly under Heathens, but to enjoy an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or immunity) would force all men to join with them against the Romans, that is, against the publick peace, calling themselves the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 benefa∣ctors and saviours of the nation, and plundering all that would not be as active and seditious as themselves. Such as these were very rife at the time of writing this Epistle, and might justly be here ranked with thieves and murtherers, being most eminently both of these, under pretence of zeal to the Law, and making all men perform their duty.

[ h] * 1.37 V. 17. For the time—] The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here will most con∣veniently be joined with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 16. as the matter of the Christians joy, and occasion of his glo∣rifying God, that this is the season of judgments be∣ginning at the house of God. For there being two parts of God's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or judgment, the one tolerable, the o∣ther intolerable, the one for advantage of the sufferer, the other for the greatest disadvantage, the one here called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.38 the beginning, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, first part, of the judgment, the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the end, or tail of it, the one assigned to pious men▪ the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 house of God, the other to the impious, obdurate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 disobedient (see c. 3. g.) it must needs be look'd on as an happy condition, and that which is matter of joy and not of sorrow to any, that they have their part in the former of these, and not in the latter of them. What the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the end here is, may perhaps be questioned, whether any vengeance in this life, or that greater in another life. But the answer is easie: it be∣longs primarily to the vengeance that here should light upon the obdurate Jewes, their utter excision now ap∣proaching, styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the end of all things,* 1.39 v. 7. in comparison with which the persecutions that now fell on the persevering Christians from their hands were very light and supportable; but this not to ex∣clude, but to be the entrance on that sad arrier, the dregs of that bitter cup in another world. What is here addded of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the righte∣ous scarcely escaping, is thaken from Prov. 11. 31. where that which is in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and is from thence rightly rendred by our English, be∣hold, the righteous shall be recompensed on the earth, is by the Septuagint (by mistake, as it is probable, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for some other word) rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.40 the righteous hardly (that is, not without some difficulties and persecutions) escapes; where, as the re∣compence on earth, which the righteous meets with, is the punishments and afflictions which befall him in this life, so the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saved▪* 1.41 must be the temporal pre∣servations here, or immunity from afflictions, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hardly saved, his bearing some sharp pun∣gent part of them, but those not comparable with that other part of God's cup of trembling, which expects the ungodly both here in a remarkable destruction, and in another world.

Notes

• * 1.1

  or, to the flesh, for the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.2

  ye should no longer live the rest of your time 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  drinkings, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.4

  wonder & blaspheme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  confusion
• † 1.6

  hath in readinesse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  judged to the flesh ac∣cording to men, but live to the Spirit accor∣ding to God
• † 1.8

  prayers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  murmur∣ings 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.10

  various 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

  distribute 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 12 1.12

  Brethren, be not ama∣zed, or much troubled at the terrible fire of persecution and affliction which is among you at this time; it is that which God sends for your tryal, and 'tis no strange or new thing to have such things befall Christians:
• † 1.13

  wonder not, or, be not surprised at this burning, or casting into the fire that is among you, and is befallen you for your trials, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.14

  for the state of glo∣ry 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the King's Ms. adds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and of power) and the spi∣rit of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 15 1.15

  But I desire not that any of you should be so in love with sufferings from the heathen powers, as to doe ought that may justly deserve it from them, as by any act of murther, stealth, assuming or pretending authority to make others, that belong not to your charges, to perform what you term their duties.
• 17 1.16

  That there being a first and second draught of bitter∣nesse, that is, of punishments for men, one by way of chastisement or exercise, the other for utter excision, or one in this world, the far lighter of the two, the latter to come in another world, much more formidable, and the former now sometimes befalling the dearest servants of Christ, this is the time or season for that to fall on you. And if it be so, what is this but a very ominous sign, that it will be very heavy and insupportable to the wicked, the obdurate crucifiers of Christ, and persecuters of Christianity, whose portion is that other far bitterer part of the Cup, which is reserved for them even in this world, a fatal excision now suddainly approa∣ching? after the righteous have been sufficiently tried, then their rod is to be cast into the fire, and so an utter destruction of the obdurate Jewes (see Luk. 23. 31.) and that in an heavier manner in another world after this life.
• † 1.17

  That it is the season that judg∣ment should begin
• * 1.18

  the first be from us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.19

  hardly e∣scape 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.20

  commit their souls or lives 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 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

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• * 1.36

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• * 1.37

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• * 1.38

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• * 1.39

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• * 1.40

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• * 1.41

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